Author: Richard Bargas

What is Expository Preaching? pt. 3

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Previously we examined the foundation of an expository sermon, that it is driven by the biblical text and that the proper understanding of the Bible is derived from proper hermeneutics or rules of interpretation. We also saw the crucial role that the ancient languages of Hebrew and Greek play in a correct understanding of the Bible. Today we will look at the importance of taking the time to place the Bible in its proper historical context.

Historical Setting and Context

Another helpful and necessary step in the preparation of an expository sermon includes research into the historical setting and context of the section to be preached. Preaching within the context is extremely important for the proper interpretation of the text. Many errors in biblical interpretation stem from ignoring the hermeneutical principle of studying a text in its natural context. The saying, “A text without a context is a pretext” is true. By preaching through books of the Bible, whether verse by verse or paragraph by paragraph, the expositor can avoid the errors that can occur from not studying the context of the passage.

Of course, even by preaching expositionally through the Bible, the study of background and context is still necessary, but by preaching through a book verse by verse over a longer period of time the expositor does not need to re-study the context of each new paragraph as he would if he were to correctly preach a sermon from various texts—such as a topical sermon would require.  That is not to say that such study of multiple texts would be impossible, but more often than not, topical sermons are most guilty of preaching “proof texts” that have no connection to the actual context in its original setting.

Along with studying the context, the faithful pastor who seeks to preach expositionally needs to make sure to study the historical setting of the book that he is preaching from. We cannot forget that the times in which the writers of the Old Testament and New Testament lived were very different from our own day. There are great differences in culture, geography, customs and languages. For proper interpretation to occur, the expositor must understand as much as he can about the mindset of the original intended audience whom the writer was addressing. Likewise, he needs to understand the place and time and situation of the human author who was writing. Certain historical insights and information not only assist the interpretation of the text, but in the preaching of that text this background information helps the Bible to come alive to our modern ears and reminds us that the Bible is placed in historical reality and mythical fairy tales.

In Nehemiah 8, one of the clearest examples in the Old testament of the exposition of God’s Word, Ezra the scribe “read from the book, from the Law of God, translating to give the sense so that they [the people] understood the reading” (Neh 8:8). In this example, the people’s culture, mindset and language had changed from the time of the writing of the Pentateuch and it was the job of Ezra, as it is the job of the modern-day expositor, to make the Word of God clear and to help the people to understand God’s intended meaning.

Some pastors will say that there is no need to study in such depth. After all, they reason, the disciples were mostly unlearned fishermen and none of them went to seminary. Yes, that is true to a point. But Paul was highly educated, as was Ezra and others. And every one of the biblical writers had something that none of us have–a first hand knowledge of the culture, language, geography, customs, idioms and nuances that surrounded them. They didn’t need to study those things because they were immersed in them and we are not. We come to the biblical text with a great disadvantage that almost nobody in the first century had.

We must remember that the Bible is God’s very words to us. They are not to be bent and molded to shape our intuitions, impressions and private interpretations. God’s Word is not to be used as a starting point for our favorite topics or a little inspiration for our creativity to be put on display. Neither is expository preaching a place to ramble on aimlessly with little insights and applications here and there like so many spiritual bread crumbs marking the way. God designed his Word with impeccable logic and form–pastors need to do the hard work of finding God’s intended meaning and deliver that to the Church. If they can’t, they either need to seek out further training, or if they won’t they need to get out of the ministry. The work of the Kingdom is too important.

Next we will look at some of the elements that mark out true expository preaching from false so-called expository preaching.

What is Expository Preaching? pt. 2

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Yesterday we looked at the fact that in expository preaching the text drives the sermon, not the imagination or inclinations of the preacher. Most people have heard a preacher jump on his hobby-horse and use the biblical text to serve his own purposes. That is not expository preaching. As Luther said, “The pulpit is the throne for the Word of God.” So, how does a pastor guard against imposing his thoughts onto the biblical text?  Today’s post addresses the issues of hermeneutics, exegesis, original languages, grammar, word studies and syntax.

 

Hermeneutics and Exegesis

 

Bernard Ramm in his classic work Protestant Hermeneutics defined hermeneutics in the following way:

As a theological discipline, hermeneutics is the science of the correct interpretation of the Bible. It is a special application of the general science of linguistics and meaning. It seeks to formulate those particular rules that pertain to the special factors connected with the Bible. It stands in the same relationship to exegesis that a rulebook stands to a game. The rulebook is written in terms of reflection, analysis, and experience. The game is played by concrete actualization of the rules. The rules are not the game, and the game is meaningless without the rules. Hermeneutics proper is not exegesis, but exegesis is applied hermeneutics. [1]

Thus Ramm properly distinguishes between hermeneutics and exegesis. For those who are expositional preachers, their understanding of the text must be governed by a set of guidelines that allows the text to speak for itself without the interpreter being allowed to impose his own personal biases upon the text.

Although some would argue that this is impossible for any honest exegete to do [2], it is a task that can be done by the power of the Holy Spirit. The need to suppress these prejudices is why there is a need for the hermeneutical method. If the interpreter is allowed to import his own pre-understandings, as Osborne calls them, one must ask which pre-understandings are allowable and which are not? This begs the question, cannot the same omnipotent God who infallibly and inerrantly transmitted His Word to mankind also enlist the Holy Spirit to suppress our prejudices and assumptions and expose His understanding over our own ideas? I believe that He can and does. To assume anything less is to leave the hermeneutical process in a constant state of instability.

Use of Languages

Although the great Reformer Martin Luther strove to bring the biblical text into the common language of his people, it would not be accurate to say that Luther denied the need for the study of the Scriptures in the original languages. When asked whether the Bible translated into German was good enough for the man in the pulpit, Luther replied,

Without [the original] languages we could not have received the gospel. Languages are the scabbard that contains the sword of the Spirit; they are the [case] which contains the priceless jewels of antique thought; they are the vessel that holds the wine; and as the gospel says, they are the baskets in which the loaves and fishes are kept to feed the multitude. [3]

Although it is possible to study and preach expositionally without a familiarity and working knowledge of the biblical languages, the expositor will always be dependent upon the resources of those who do know the languages, grammar and syntax of the languages. The student of the Bible will be one more step removed from the biblical audience and will have that much more difficulty properly interpreting the Scriptures and unearthing the treasures of the Bible that can only be mined from one who is able to work in the original languages.

Grammatical/ Lexical/ Syntactical Studies

Because the biblical expositor believes that “not the smallest letter or stroke shall pass from the Law until all is accomplished” (Matt 5:18), he must not only deal with the text to get the gist of what the Author is saying, but he must delve deeper into the text to look below the surface. Grammatical and lexical studies allow the exegete to get a better grasp of the way that words are arranged in the original languages as well as the specific words that were chosen by the human authors. Also involved in these types of studies are words studies as well as looking at how the individual words relate to one another, and where word structures and order occur elsewhere in the Bible.

Next we will look at the important of historical settings and context in expository preaching.

 

[1] Bernard Ramm, Protestant Biblical Interpretation: A Textbook of Hermeneutics, 3rd ed. (Grand Rapids, MI: Baker Book House, 1970), 11.

[2] For instance, Grant R. Osborne, The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation (Downers Grove, IL: InterVarsity Press, 1991), 412, and John R. W. Stott, Between Two Worlds (Grand Rapids: Eerdmans, 1982), 185.

[3] W. Carlos Martin, The Life and Times of Martin Luther (New York:American Tract Society, 1866), 474-75 as quoted in John Piper, The Legacy of Sovereign Joy (Wheaton: Crossway Books, 2000), 97.

 

What Is Expository Preaching? (pt. 1)

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George Whitefield Preaching in Moorfields

Donald Grey Barnhouse said, “No man is ever going to be able to fill the pulpit adequately unless he spends thousands of hours year after year in the study of God’s Word.” [1]. Unfortunately, the popular pulpiteer is not trying to fill his pulpit as much as he is trying to fill his pews. Because of the great stress upon mega-church growth and pop psychology that has infected the church, many pulpits ring hollow on Sundays. The Word of God is no longer central in many churches and as can be expected when the church is not fed, it has become weak and malnourished on a steady diet of spiritual fast food (2Tim. 4:3).

In order for the church to once again become faithful and true to the One who bought her, she must return to the biblical mandate to preach the Word. Like a lion released from its cage, the Word needs to be proclaimed boldly from the pulpits once again. To return to this state, the church must embrace true expository preaching. I say “true” expositional preaching because so many today claim this term for their own brand of preaching all the while merely paying lip service to the Word and the exposition of its message.
So, what is an expository sermon? To begin with, we must examine the necessary foundation of every true expository sermon–the biblical text. Second, we must look at the acceptable method for proclaiming the truth of God. Finally, we will look at the powerful effect that such preaching will have upon those who hear the Word of God when it is allowed to speak for itself.
Let there be no doubt, as Donald Grey Barnhouse declared, expository preaching has come upon hard times among preachers because it takes hours of fervent labor. It is also not very popular amongst many in the pew who would rather have their felt needs met by a slick communicator who can relate to pop culture better than Bible times, while avoiding offensive themes such as sin and hell (2Tim. 4:3). Be assured that those who seek to please their Lord by proclaiming the unadulterated message of their God, there is no greater reward for the pastor or the flock that he tends.
THE EXPOSITORY SERMON -ITS FOUNDATION

Just in proportion as the Bible is honored or not, light or darkness, morality or immorality, true religion or superstition, liberty or despotism, good laws or bad, will be found in a land. …Read it in the history of the Church of Christ in the Middle Ages. What can be worse than the accounts we have of ignorance and superstition? But who can wonder? The times might well be dark, when men had not the light of the Bible? [2]

As Bishop Ryle noted, the times are darkest when the Scriptures are not placed up high to allow its light to shine into this dark world. This is the beauty of the expository sermon. By placing the text as king over the preacher and the congregation, the power of G0d’s voice is allowed to speak for itself the message that God intends.
The Text Drives the Sermon
Paul writing to his young disciple Timothy reminded him that it is the Scriptures alone he needed for his ministry in Ephesus. Referring to the Old Testament, Paul wrote, “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work.” (2Tim 3:16-17). That this was the main meat of what Timothy was to be teaching is evident. Paul instructed Timothy, “Until I come, give attention tot he public reading of Scripture, to exhortation and teaching….Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1Tim 4:13, 16). It is the Bible that has “the power of God for salvation” (Rom 1:16) and nothing else. Since there is no higher authority than God Himself, the text of Scripture must be central to the preaching task.
The following sections will deal with how that is to be properly carried out in expository preaching.

[1] R. Kent Hughes, 1001 Great Stories & Quotes (Wheaton: Tyndale House Publishers, 1998), 329.

[2] J. C. Ryle, Light From Old Times (London, England: Charles J. Thynne & Jarvis, Ltd., 1924; reprint, Moscow, ID: Charles Nolan Publishers, 2000), 27-28.

Children Need to Be in “Big Church”

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Real men teach their children about Jesus!Justin Taylor recently referred to the following blog post by Joe Holland about talking to our kids about the Sunday sermon. Unfortunately, too many churches don’t even allow children in their services because they “disturb” their parents. Joe’s tips reaffirm the need for Christian parents to start parenting again if they have fallen into the trap of thinking that children’s church or their Sunday school teacher is somehow responsible for their child’s spiritual well fair.

At Grace Baptist, we don’t have a children’s program, and it’s not because we don’t have volunteers. It’s because children need to learn to sit under the Word preached, to sing hymns of worship and for parents to continue the conversation as they spend the rest of the Lord’s Day reflecting upon what they have all learned.

So, with great pleasure I commend to you Joe Holland’s tips:

8 Tips for Talking to Kids about the Sermon

They sit there next to you and their feet don’t even hit the floor.  You’re thinking, “What, if anything of this guy’s sermon is sinking into my kid’s head?”  And with that little thought you’ve already decided not to engage your child about the sermon.  But it doesn’t have to be that way.

Let me introduce you to the most important rule when talking to your kids about the sermon: They retain more than you think they do. The second most important rule is like it: They understand more than you think they do.

In the interest of these two truths I’m writing this brief guide on how to talk to your kids about a sermon.  I’m writing it both as a preacher and as a parent of four boys under the age of 8.  I’ve failed, succeeded, and failed some more at talking to my kids about Jesus.  Hopefully the tips you find below will help you as they’ve helped me.

At the heart of the gospel is Jesus introducing us to his loving Father.  In worship we get to make a similar introduction—we get to introduce our kids to Jesus.  Don’t miss that opportunity.

8 Tips for Talking to your Kids about the Sermon

  1. Remember the outline. It doesn’t matter if you keep written notes or not.  Remember the gist of what is being taught.  If your pastor preaches for 40 minutes, then try to make a mental note of what you’ve covered at the 20 minute point.  Don’t be discouraged if you can’t get every point.  Get as many of the big ones as you can.
  2. Know the one, main point. Every passage and every sermon—no matter what your pastor says—has a main point.  Grab it when you see it go by and don’t let go.  And as a word of caution, every preacher has a bad day.  Sometimes the structure of the sermon looks like a piece of abstract art.  If so, do the best you can.  But don’t let the guy close in prayer without having a main point in your head.
  3. How is Jesus the hero? Now that you have an outline and main point, make sure you have Jesus too.  How was Jesus the hero of the sermon?  Kids are incorrigibly self-centered—and so are a few adults.  Make sure you have a ton to say about Jesus, no matter what the passage or where the preacher went with it.  Without an emphasis on Jesus your little saints will grow up thinking that the Bible is all about them.
  4. Engage your kids with open ended questions. You know the outline and you can keep to the main point.  You know you’re going to talk a ton about Jesus.  Now engage your kids with any kind of question you can think of… except ones that can be answered, “yes” or “no”.  Here are some examples:
    • In the story questions: “What would have thought if you were an Israelite soldier and saw big ol’ Goliath walking up to little David?”
    • Emotions questions: “If you were blind, how would you feel if Jesus put his hands on your eyes and fixed them so they could see?”
    • Leading questions: “The rich young ruler was wrong because he thought he could earn God’s favor.  Why is it silly to think we can earn God’s favor by doing enough good things?”
    • Action questions: “What would you have done if Jesus had made a hurricane turn into a cool breeze right in front of you?”
    • Application questions: “If Jesus has forgiven you, do you think you can forgive Tommy when he wings a Tonka truck at your head?”
    • Use your imagination questions: You know your kids best.  Make up some questions.
  5. Make sure the gospel is clear.Jesus died for sinners. It’s very simple and can get very complex.  But no matter the passage, don’t you dare teach your kids moralism.  Tell them that Jesus has done everything necessary for them to know that God is overjoyed with them.  When you tell them to do something, feel something, or think something, show them how those things are motivated by God’s love and not by fear, guilt, or pride.
  6. Be the first to pray and confess. Talking to your kids about the sermon is as much letting them watch you learn from the sermon as it is teaching them about the sermon.  If the preacher is helping your congregation diagnose sin, show your kids how it affected you.  You could say, “You know, sometimes, daddy struggles with being angry.  And it’s then that I realize I really need Jesus.”  And when it comes time to pray, let them pray after you.  Model for them what it looks like for a Christian to talk to God.
  7. Chase rabbit trails. Your kids will lead you down them.  Go with them.  You’ll find out a ton about how they think.  And you may just enjoy the unexpected stroll off the beaten path.
  8. Remember the first two rules. After all this, it may be you feel like it was a complete waste of time.  It’s at that point you must remember the first two rules:
    • They retain more than you think they do.
    • They understand more than you think they do.

And I promise you this, they will remember these times with you.  They will forget a ton.  But they won’t forget Sunday afternoons with daddy and mommy talking about Jesus.

 

Amen and amen!

 

Free Will?

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“You are no doubt right in assigning to man a will of some sort, but to credit him with a will that is free in the things of God is too much. For all who hear mention of ‘free-will’ take it to mean, in its proper sense, a will that can and does do, God-ward, all that it pleases, restrained by no law and no command; for you would not call a slave, who acts at the beck of his lord, free.” Martin Luther, Bondage of the Will, 136.

“Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness?” Romans 6:16