More on this book
Kindle Notes & Highlights
by
Tony Merida
Read between
January 1 - January 15, 2020
Like Timothy, the faithful preacher should confidently proclaim and teach the inspired Word of God with complete patience. Spurgeon once quipped that the Bible is like a lion; we do not need to defend it as much as we need to turn it loose!
When the Scriptures are interpreted rightly, the next step is obedience.
Millard Erickson states, “By the authority of the Bible we mean that the Bible, as the expression of God’s will to us, possesses the right supremely to define what we are to believe and how we are to conduct ourselves.”66
The authority of Scripture is quite a practical doctrine for the church to think through as well. For example, older Christians should listen to the young preacher for one simple reason: he is the one with the Bible!
God has revealed himself generally in creation (Rom 1:19–20), specifically in Scripture (2 Pet 1:20–21), and most clearly and magnificently in the incarnation (John 1:14).
While God certainly speaks to our hearts through the Spirit, we should not think that these impressions ever contradict his written Word, nor should these impressions be perceived as having the same authority as the Scriptures.
Therefore, it is important to remember that we do not give new revelation. We declare old revelation.
The sufficiency of Scripture means that God’s Word contains everything we need for salvation, knowing God’s will, being conformed into Christ’s image, and trusting in God perfectly.
The benefits of Scripture are marvelous. In Psalm 19, Scripture claims to bring conversion, wisdom, joy, understanding, warning, and reward. In 119:9–11, Scripture is said to produce cleansing and protection from sin. Psalm 119:105 teaches that Scripture brings guidance.
Discerning expositors know the difference between helpful material and the life-changing gospel. They will also avoid “emotional sensationalism” and “pragmatic moralism.”
A belief in the sufficiency of Scripture, however, reminds the preacher that we always have “a word from the Lord.” We have sixty-six books filled with God’s Word!
Of course, there are times when God may lead us to particular passages from which to preach, but the idea that we should always have “the warm fuzzies” before we preach is unnecessary and dangerous. If you accurately expose the Scriptures, they are sufficient to perform God’s redemptive work even on your worst day.
Therefore exposition, at its best, will move inexorably to Jesus as the hero of Scripture.
The sixteenth-century Puritan William Perkins summarized his theory of preaching, saying, “Preach one Christ, by Christ, to the praise of Christ. To God alone be the glory.”75
Every text will point to Christ futuristically, refer to Christ explicitly, or look back to Christ implicitly.
J. I. Packer defined biblical theology as “the umbrella-name for those disciplines that explore the unity of the Bible, delving into the contents of books, showing the links between them, and pointing up the ongoing flow of the revelatory and redemptive process that reached its climax in Jesus Christ.”82
Baptist Faith and Message in article 1, “The Scriptures,” reads: The Holy Bible was written by men divinely inspired and is God’s revelation of Himself to man. It is a perfect treasure of divine instruction. It has God for its author, salvation for its end, and truth, without any mixture of error, for its matter. Therefore, all Scripture is totally true and trustworthy. It reveals the principles by which God judges us, and therefore is, and will remain to the end of the world, the true center of Christian union, and the supreme standard by which all human conduct, creeds, and religious
...more
Sidney Greidanus defines preaching Christ “as preaching sermons which authentically integrate the message of the text with the climax of God’s revelation in the person, work, and/or teaching of Jesus Christ as revealed in the New Testament.”85
First, Jesus clearly saw himself as the fulfillment of the Old Testament writings.
A commitment to Christ-exalting exposition is consistent with the expositional principles of Jesus.
Every time you read about wood in the Old Testament, it does not stand for the cross. Every time you see the color red, it does not signify blood. These are examples of silly, unfounded allegorical readings.
Third, we should see and expound Christ in all the Scriptures because of the thematic and climactic nature of Scripture.
Finally, Christ-exalting exposition makes sense when you consider the primary purpose of the Spirit. Jesus said of the Spirit, “He will testify about Me” (John 15:26) and “He will glorify Me” (John 16:14).
In this chapter, I have sought to identify four convictions about Scripture that drive preachers to an expositional ministry: inspiration, authority, revelation, and sufficiency.
Ultimately, the purpose of Christ-exalting exposition is to see Christ formed in his people for the glory of God.
If I have learned anything in 35 or 40 years of teaching, it is that students don’t learn everything I teach them. What they learn is what I am excited about, the kinds of things I emphasize again and again and again and again. That had better be the gospel.88
Effective Christ-centered teachers and preachers are not those who have mastered certain techniques; they are those who have been mastered by certain convictions.90
Paul introduces us to the grand subject of Christian exposition saying, “Him we proclaim.”
At the end of this same letter, he tells the Corinthians that he delivered to them what was of “first importance” (15:3); namely, the crucifixion and resurrection of Christ, which was in “accordance with the Scriptures” (vv. 3–4).
But when people think of your ministry to the world, do they think “gospel” first? Do you think it should be first?
The early church could not stop preaching about the risen Christ. Why would we want to give people anything else?
In Christless Christianity, Michael Horton asks the following question: “What would happen if Satan really took control of a city?” He alludes to Donald Grey Barnhouse, who offered his own scenario half a century ago. Barnhouse speculated that if Satan took over Philadelphia all of the bars would be closed, pornography would be banished, and pristine streets would be filled with tidy pedestrians who smiled at each other. There would be no swearing. The children would say, “Yes, sir” and “No, ma’am,” and the churches would be full every Sunday. But . . . Christ would not be preached.93
right? Satan does not mind a moral improvement plan; what he hates is Christ being proclaimed.
Morality might keep my kids out of jail, but only Jesus can keep them out of hell, and only Jesus can change their hearts presently and permanently.
Furthermore, many moralistic messages, filled with “be good, try harder” exhortations, could be preached by Mormons, Jews, or any other moral teachers.
‘We preach Christ; and him crucified.’ A sermon without Christ in it is like a loaf of bread without any flour in it. No Christ in your sermon, sir? Then go home, and never preach again until you have something worth preaching.”95
Today we hear some popular evangelicals calling for the need to preach and teach for “life change.” And I am all for life change. The question is, “How are lives changed?”
Keller says, “The main way to avoid moralistic preaching is to be sure that you always preach Jesus as the ultimate point and message of every text.”98
Aim for your hearers to say each week, “What a great Savior!” not “What a great sermon!”
I want people to see the unity of the Bible and how it points to Jesus, by way of whole-Bible context, theme development, and pattern. I want to see teachers and preachers make appropriate grace-filled, new-covenant applications from their chosen text.
To preach Christ rightly is to preach him in view of the Triune nature of God.
Resolve to exalt the Savior and give people hope as you challenge them with practical matters such as parenting, vocation, and stewardship.
Notice also in verse 28, Paul shifts from the singular to the plural. He has been talking about his own personal ministry, his own suffering, and his responsibility, but he shifts and says, “Him we proclaim” (my emphasis). Paul is probably referring to Timothy and Epaphras in particular, but by extension, he is calling for everyone who proclaims the message to proclaim Christ. We need an army of Christ-centered teachers and preachers to fill pulpits, homes, and nations.
Do not merely preach about the gospel. Preach the gospel.
At some point during dynamic gospel-centered instruction, people put their pens down and forget about notetaking because their hearts are soaring in worship before the Savior.
As you view life from a gospel-centered worldview, you can rest in the peace of God’s gracious provision, most gloriously displayed at the cross (Rom 8:32).
He handles the word like a steward (Col 1:24), proclaims like an evangelist (v. 28a), warns like a prophet (v. 28b), teaches like a theologian (v. 28c), and applies wisdom like a sensitive pastor (v. 28d).102
No one is martyred for preaching Christless sermons.
We should not aim to be offensive, but we should not be surprised if the message of a bloody cross offends people and brings persecution.
Do you see this? We proclaim Christ in the middle of a cosmic war! That is why Christ-centered exposition is exhausting (see Acts 26:18).
