Matt Chandler - Irreverent, Silly Myths

"A Shepherd and His Unregenerate Sheep"
2009 Desiring God Conference for Pastors
February 3, 2009

Full message @: http://www.desiringgod.org/Blog/1620_shepherds_and_unregenerate_sheep/

John Piper: Preach the Word

The Preacher and His Message

Bob Franquiz @ http://bobfranquiz.typepad.com summarized what could be considered as common in the process of preaching. He outlined what is his relationship with every message taught:

Wednesday: I love it, I can't wait to teach it

Thursday: Anticipation building. This is going to be awesome!

Friday: I can't look at it anymore! I hate it. I wouldn't teach this message at gunpoint!

Saturday: It might not be as bad as I originally thought. This might actually be preach-able.

Sunday: I think it went pretty well. I don't know how, but God used it. I wish I would just say what I wrote :)

Monday: I'm never preaching again!

Tuesday: I'm thinking about preaching again :)

John MacArthur on Respect in the Pulpit

John MacArthur on Respect in the Pulpit

Dr. MacArthur writes: "Some people ask, why do I wear a tie? Because I have respect for this responsibility. I wear a suit because this is a more elevated experience for people. I’m trying to convey what people convey at a wedding: this is more serious than any normal activity.

This is the most serious occasion anyone will attend in their life: the preaching of the Word of God. I don’t want to join with our culture in sinking into the casual. We have a generation that’s never been to anything formal. And if my dress goes down, the people at the bottom go down, and then we gym shorts!…

Because all I’m trying to do is explain the meaning of the Word of God. And you want to use any avenue to do so short of affirming the culture. I don’t need to borrow or certainly not to accredit the culture by being overly familiar with it. Becoming all things to all men means looking into the situation and seeing where they are in their religious thinking, to find a starting point to move them into Scripture.”

Why Preach the Word?

By John MacArthur @http://www.sfpulpit.com

For many reasons, faithful and full proclamation of the Word is the only right way to preach. First of all, such preaching lets God speak rather than man, because it declares God’s own Word. And it is an incredibly thrilling privilege to give voice to God!

Second, preaching the Word is the only right way to preach because it brings the preacher into direct contact with the mind of the Holy Spirit, the author of Scripture. It is for that reason that the preacher of the Word finds the process of study and discovery to be even more rewarding than the preaching that results from it, gratifying as that can be.

It is tragic and puzzling that so many preachers who recognize Scripture to be God’s own Word spend more time investigating and interacting with the limited and imperfect minds of other men than delving into the infinite and holy mind of God. Part of the reason, of course, is that many hearers do not really want to delve into the depths of God’s righteousness and truth, because it exposes their own shallowness and sin. In his second letter to Timothy, Paul warned his son in the faith about the danger of those who hold “to a form of godliness, although they have denied its power” (2 Tim. 3:5). Later in that same epistle he would warn again that “the time will come when they will not endure sound doctrine;. . . and will turn away their ears from the truth, and will turn aside to myths” (2 Tim. 4:3–4; cf. Acts 20:29–30).

Third, preaching the Word is the only right way to preach because it forces the preacher to proclaim all of God’s revelation, including those truths that even many believers find hard to learn or accept.

Fourth, preaching the Word is the only right way to preach because it promotes biblical literacy in a congregation, not only through what is learned from the sermon itself but also through the increased desire to study Scripture more carefully and consistently on their own. The faithful pastor, and all other faithful believers, love to learn God’s Word because they love the God of the Word.

Fifth, preaching the Word is the only right way to preach because it carries ultimate authority. It is the complete and perfect self-revelation of God Himself and of His divine will for mankind, which He has created in His own image.

Sixth, preaching the Word is the only right way to preach because only that kind of preaching can transform both the preacher and the congregation.

Seventh, the final and most compelling reason that preaching the Word is the only right way to preach is simply that it is His own Word, and only His own Word, that the Lord calls and commissions His preachers to proclaim.

Today’s post adapted from John’s commentary on 2 Timothy (Moody Press).

Famine in the Land

From William D @ http://reformingbaptist.blogspot.com

A friend of mine has been searching for a church for quite some time, and he often tells me about his experiences when he visits them. It is becoming rarer to find a church where the Bible is being preached expositionally, or where it is being preached at all. Another believer told my dad something like this: "I usually can only find the Bible really being preached in the smaller churches. If they're big, they have probably compromised something to get there."

When I listen to Christian radio, look on the shelves of the Christian book stores, and watch the lives of the average Christian, it becomes more and more apparent that there is a famine in the land. Not a famine of food, or information, but a famine of Biblical teaching and preaching. This is not only the case in broader evangelicalism, but especially in fundamental churches. Of all places, a fundamental church should be the richest of Biblical, theological feasts. The fundamentalist holds to the supremacy of scripture, believes in the foundational doctrines and practices of the Christian faith. These beliefs should drive the fundamentalist to a deeper study of the Scripture, its original languages, the correct hermeneutical methods, and the most God-exalting form of delivery in the pulpit which draws attention to Christ and not to himself.

But what are we seeing in Fundamentalist preaching?

-The Bible is left on the pulpit while the speaker walks all over the place, speaking from his spontaneous thoughts and all the attention is centered on him.

-A verse or two is read out of its context and then the preacher's imagination runs wild and totally butchers the text.

-Application is immediately delivered without explanation which usually renders the application invalid.

-Illustrations and stories that back up an invalid application take up most of the sermon time.

-Theatrical antics such as screaming, jumping, kicking, running, walking on pews, picking up and dropping random items on the platform, and waving hankies get the crowd more excited than arriving at an exegetical understanding of Bible truth.

This issue of pulpit abuse has become by greatest concern. As the pulpit goes, so go the people. It is a crime to stand before people who think that you are a spokesperson for God and then tell them things that God didn't say in texts where God didn't say it. This should scare you to death if you are in that kind of church.

Jeremiah 23:32 Behold, I am against them that prophesy false dreams, saith the LORD, and do tell them, and cause my people to err by their lies, and by their lightness; yet I sent them not, nor commanded them: therefore they shall not profit this people at all, saith the LORD.

‘Tell them that again’

By Tony Reinke @ http://spurgeon.wordpress.com

Frequently, I like to close out the week with some encouragements for preachers. Recently I came across this interesting story from the life of Charles Spurgeon (1834-1892). In the sermon “All of Grace” on Ephesians 2:8 (#3479) he recounts an early preaching experience with his grandfather and reminds us to “tell them that again.”

I am led to remember this by the fact that a somewhat singular circumstance, recorded in my memory, connects this text [Eph. 2:8] with myself and my grandfather. It is now long years ago. I was announced to preach in a certain country town in the Eastern Counties. It does not often happen to me to be behind time, for I feel that punctuality is one of those little virtues which may prevent great sins. But we have no control over railway delays, and breakdowns; and so it happened that I reached the appointed place considerably behind the time.

Like sensible people, they had begun their worship, and had proceeded as far as the sermon. As I neared the chapel, I perceived that someone was in the pulpit preaching, and who should the preacher be but my dear and venerable grandfather! He saw me as I came in at the front door and made my way up the aisle, and at once he said, ‘Here comes my grandson! He may preach the gospel better than I can, but he cannot preach a better gospel; can you, Charles?’

As I made my way through the throng, I answered, ‘You can preach better than I can. Pray go on.’ But he would not agree to that. I must take the sermon, and so I did, going on with the subject there and then, just where he left off. ‘There,’ said he, ‘I was preaching on ‘For by grace are ye saved.’ I have been setting forth the source and fountainhead of salvation; and I am now showing them the channel of it, through faith. Now you take it up, and go on.’

I am so much at home with these glorious truths that I could not feel any difficulty in taking from my grandfather the thread of his discourse, and joining my thread to it, so as to continue without a break. Our agreement in the things of God made it easy for us to be joint-preachers of the same discourse. I went on with ‘through faith,’ and then I proceeded to the next point, ‘and that not of yourselves.’

Upon this I was explaining the weakness and inability of human nature, and the certainty that salvation could not be of ourselves, when I had my coat-tail pulled, and my well-beloved grandsire took his turn again. ‘When I spoke of our depraved human nature,’ the good old man said, ‘I know most about that, dear friends’; and so he took up the parable, and for the next five minutes set forth a solemn and humbling description of our lost estate, the depravity of our nature, and the spiritual death under which we were found.

When he had said his say in a very gracious manner, his grandson was allowed to go on again, to the dear old man’s great delight; for now and then he would say, in a gentle tone, ‘Good! Good!’ Once he said, ‘Tell them that again, Charles.’ and, of course, I did tell them that again. It was a happy exercise to me to take my share in bearing witness to truths of such vital importance, which are so deeply impressed upon my heart.

While announcing this text I seem to hear that dear voice, which has been so long lost to earth, saying to me, “TELL THEM THAT AGAIN.” I am not contradicting the testimony of forefathers who are now with God. If my grandfather could return to earth, he would find me where he left me, steadfast in the faith, and true to that form of doctrine which was once delivered to the saints.

When we preach, the testimony of faithful Gospel preachers stand behind us, pulling our coat-tails and whispering, “Tell them that again.” A great reminder for preachers to stick closely and return frequently to the fundamentals of the Gospel! In reminiscing over the 30-year history of his church, C.J. Mahaney writes, “We never assume that there’s already sufficient understanding, appreciation, and experience of ‘Jesus Christ and Him crucified’” [Living the Cross-Centered Life, p. 19].

Take it from C.H. or C.J.: “Tell them that again.”

Farewell Sermons

From Darrell Brooker @ http://drbrooker.net

Anyone with a passing interest in the history of 17th century Puritanism knows what happened in the year 1662. The English Parliament passed the Act of Uniformity which required all ministers in the Church of England to use the Book of Common Prayer in their services. What resulted was the ejection of more than 2000 ministers from their churches with no means by which to support themselves. Iain Murray called this event a “spiritual watershed which which divides two eras of our religious history.” These men had no RSP’s (401K’s in Americanese) or pension plans to fall back on. They ruled themselves by principle and would rather rely on God to provide for them than opt for the comforts of employment and participate in what they deemed to be the mechanical worship of God. They acted to their own detriment for the honour of Christ.

John Stoughton described this last Sunday when most of these final sermons were preached: “No Sunday in England ever resembled exactly that which fell on the 17th of August, 1662. In after years, Puritan fathers and mothers related to their children the story of assembled crowds, of aisles, standing-places and stairs, filled to suffocation, of people clinging to open windows like swarms of bees, of overflowing throngs in churchyards and streets, of deep silence or stifled sobs, as the flock gazed on the shepherd–sorrowing most of all that they should see his face no more.”

Upon their ouster from the pulpit, many of these men preached “farewell sermons” to their beloved congregations. Many of them were wonderful exhortations to remain faithful to Christ and diligent in their study of the Scriptures. A number of these original sermons were collected and published as Sermons of the Great Ejection in two separate editions: 1662 and 1663; the latter containing more material. This volume of sermons has never been reprinted in its entirety. (We can only hope that Jon Dorsey of Dust & Ashes Publications keeps this volume on his list of planned books to republish in the future. I know he’s wanted to do this for some time). Both Banner of Truth (1962) and Soli Deo Gloria (1992) published a book of Ejection sermons drawing on materials from the original editions, but sadly, both books are long out of print. If I had to recommend one over the other, Farewell Sermons by SDG would be my choice as it contains more material, however, it is also the harder of the two books to find.

The following excerpt is from the farewell sermon of Thomas Brooks (1608-1680) called A Pastor’s Legacies. He was never able to deliver it in person because of his ejection, but it was read aloud to the congregation as a parting encouragement to the people he loved. In typical Brooks fashion, it is beautiful prose with almost every line quotable on its own.

I shall proceed, as I said, and leave some legacies with you, which may, by the finger of the Spirit, be made advantageous to you, to whom am not advantaged to speak in person.

The first legacy I would leave with you, shall be this: Secure your interest in Christ; make it your great business, your work, your heaven, to secure your interest in Christ. This is not an age, an hour, for a man to be between fears and hopes, between doubting and believing.

Make Christ and Scripture the only foundation for your souls and faith to build on: as the apostle saith, 1 Cor. 3:11, ‘Other foundations can no man lay than that which is laid, even Jesus Christ.’ Isa. 28:6, ‘Behold, I lay in Zion for a foundation, a stone, a tried stone, a corner stone, a precious stone, a sure foundation.’ Since it is a very dangerous thing, as much as your souls and eternity is worth, for you to build on anything beside Jesus Christ, many will say, Come, build on this authority and that, on this saying and that; but take heed.

Take more pains, and make more conscience of keeping yourselves from sin than suffering; from the pollutions and defilements of the day, than from the sufferings of the day. This legacy I would beg that you would consider; take more pains, and make more conscience of keeping yourselves from the evil of sin than the evil of punishment, from the pollutions and corruptions of the times than the sufferings of the times: Acts 2:40, ‘Save yourselves from this untoward generation.’ Phil. 2:15, ‘The children of God must be harmless and blameless, without rebuke in the midst of a crooked and perverse generation.’ If you will be tasting and sipping at Babylon’s cup, you must resolve to receive more or less of Babylon’s plagues.

I would leave this with you: Be always doing or receiving good. Our Lord and Master went up and down in this world doing good; he was still doing good to body and soul; he was motivated by an untired power. Be still doing or receiving good. This will make your lives comfortable, your deaths happy, and your account glorious, in the great day of our Lord. Oh! how useless are many men in their generation! Oh! that our lips might be as so many honey-combs, that we might scatter knowledge!

I would leave this with you: Set the highest examples and patterns before your face of grace and godliness for your imitation. In the business of faith, set an Abraham before your eyes; in the business of courage, set a Joshua; in the business of uprightness, set a Job; of meekness, a Moses &c. Christians disadvantage themselves by looking more backwards than forwards. Men look on whom they excel, not on those they fall short of. Of all examples, set them before you that are most eminent for grace and holiness, for communion with God, and acting for God. Next to Christ, set the pattern of the choicest saints before you.

Take no truths upon trust, but all upon trial, 1 Thes. 5:21, also 1 John 4:1, Acts 17:11. It was the glory of that church, that they would not trust Paul himself; Paul, that had the advantage above all for external qualifications; no, not Paul himself. Take no truth upon trust; bring them to the balance of the Scripture. If they will not hold weight there, reject them.

Look upon all the things of this world as you will look upon them when you come to die. At what a poor rate do men look on the things of this world when they come to die! What a low value do men set upon the pomp and glory of it, when there is but a step between them and eternity! Men may now put a mask upon them, but then they will appear in their own colours. Men would not venture the loss of such great things for them did they but look on them now, as they will do at the last day.

Eye more, mind more, and lay to heart more, the spiritual and eternal workings of God in your souls, than the external providences of God in the world. Beloved, God looks that we should consider the operations of his hand; and despising the works of his hands is so provoking to him that he threatens to lead them into captivity for not considering them. But above all look to the work that God is carrying on in your souls. Not a soul but he is carrying on some work or other in it, either blinding or enlightening, bettering or worsening; therefore look to what God is doing in thy soul. All the motions of God within you are steps to eternity, and every soul shall be blessed or cursed, saved or lost to all eternity, not according to outward dispensations, but according to the inward operations of God in your souls. Observe what humbling work, reforming work, sanctifying work, he is about in thy spirit; what he is doing in that little world within thee. If God should carry on never so glorious a work in the world, as a conquest of the nations to Christ, what would it advantage thee if sin, Satan, and the world should triumph in thy soul, and carry the day there?

Keep up precious thoughts of God under the sourest, sharpest, and severest dispensations of God to you: Psa. 22:1-3, ‘My God, my God, why hast thou forsaken me? Why art thou so far from helping me, and from the words of my roaring? O my God, I cry in the daytime but thou hearest not; and in the night season, and am not silent.’ There was the psalmist under smart dispensations, but what precious thoughts had he of God after all: ‘But thou art holy, O thou that inhabitest the praises of Israel: though I am thus and thus afflicted, yet thou art holy;’ Psa. 65:5, ‘By terrible things in righteousness wilt thou answer us, O God of our salvation.’

Always make the Scripture, and not yourselves, nor your carnal reason, nor your bare opinion, the judges of your spiritual state and condition. I cannot see my condition to be good. I cannot perceive it. What! must your sense and your carnal reason be the judge of your spiritual state? Isa. 8:20, ‘To the law and to the testimony, if they speak not according to this rule, it is because there is no light, no morning in them,’ John 12:48, ‘The word that I have spoken, the same shall judge you in the last day.’ The Scripture is that which must determine the case in the great day, whether you have grace or no, or whether it be true or no.

Make much conscience of making good the terms on which you closed with Christ. Do not turn your backs on Christ; the worst of Christ is better than the best of the world. Make conscience of making good your terms, to deny yourself, your natural self, your sinful self, your religious self, to follow him; and if you do so, oh! what an honour will it be to Christ, and advantage to your souls, and a joy to the upright!

Walk by no rule but such as you dare die by and stand by in the great day of Jesus Christ. You may have many ways prescribed to worship by; but walk by none but such as you dare die by, and stand by, before Jesus Christ. Walk not by a multitude, for who dares stand by that rule when he comes to die?

And lastly, sit down and rejoice with fear: Psa. 2, ‘Let the righteous rejoice, but let them rejoice with fear.’ Rejoice, that God hath done your souls good by the everlasting gospel; that he did not leave you till he brought you to an acceptance of, to a closing with, and a resignation of, your souls to Christ, and the clearing up of your interest in him. Rejoice, that you have had the everlasting gospel! in so much light, purity, power, and glory, as you have had for many years together. Rejoice in the riches of grace that hath carried it in such a way towards you. And weep, that you have provoked God to take away the gospel, that you have no more improved it; that you have so neglected the seasons and opportunities of enriching your souls. When you should have come to church-fellowship, anything would turn you out of the way. Oh! sit down and tremble under your barrenness, under all your leanness.

Here are your legacies, and the Lord make them to work in your souls, and then they will be of singular use to you, to preserve you so that you may give up your account before the great and glorious God with joy. Labour to make conscience of putting these legacies into practice, of sucking at these breasts, which will be of use to us, till we shall be gathered up into the fruition of God, where we shall need no more ordinances, no more preaching or praying.

50 Chapters in the Bible

By Wayne Shih @ http://acts18910.blogspot.com/

I've been thinking: If I had one year to preach/teach, and I could only focus on one chapter of the Bible a week, what fifty chapters in the Bible would I pick as the most important to communicate?

Here is my preliminary list of 50:
1. Genesis 1 (creation)
2. Genesis 2 (man)
3. Genesis 3 (fall of man)
4. Genesis 6
5. Genesis 12
6. Exodus 12
7. Exodus 20 (Ten Commandments)
8. Deuteronomy 6
9. 1 Samuel 16
10. 2 Samuel 7
11. 2 Chronicles 6
12. Job 1
13. Psalm 1
14. Psalm 2
15. Psalm 19
16. Psalm 22
17. Ecclesiastes 1
18. Isaiah 6
19. Isaiah 53
20. Jeremish 31 (new covenant)
21. Ezekiel 10
22. Daniel 9
23. Matthew 5
24. Matthew 28 (resurrection)
25. Luke 2
26. John 1
27. John 3
28. John 19 (crucifixion)
29. Acts 1
30. Acts 2
31. Acts 9
32. Romans 1
33. Romans 3 (justification)
34. Romans 8
35. Romans 12
36. 1 Corinthians 15
37. 2 Corinthians 4
38. Galatians 5
39. Ephesians 1
40. Ephesians 2
41. Ephesians 4
42. 1 Thessalonians 4
43. 1 Timothy 3
44. Hebrews 10
45. 1 Peter 3
46. 1 John 1
47. Jude
48. Revelation 20
49. Revelation 21 (new heaven and new earth)
50. Revelation 22

Expository Preaching in a Postmodern World (Part 2)

By John MacArthur

This is the second part of an interview with John MacArthur on the subject of expository preaching in a postmodern world.

QUESTION: In a lot of today’s literature on preaching, the idea exists that preaching should impact culture and culture should shape the style of preaching. How does that land with you?

I don’t think either of those things is true. I don’t think preaching is going to impact culture—I think preaching is going to impact people. And indirectly, if the Lord determines to save a mass of people, it’s going to have some social impact on the country or the nation or the world. You have the Great Awakening in America having some short-term—and maybe even some long-term—cultural impact, but unbelievers are always going to behave like unbelievers. The culture may be more or less influenced by Christianity, but I don’t think the objective should be impacting culture, if by that you mean anything less than conversion.

As far as the culture shaping preaching, I would say it shapes preaching only in the sense that you address the issues. If you want to define what’s wrong with a society, you need to know something about the society. In different cultures there are different dominant sins or kinds of behavior or belief systems that need to be addressed. If you are preaching the gospel in a third-world country, for example, the things that dominate their lives would be different than ours. They might not include materialism and the kinds of things that are unique to an affluent Western society. So when you’re talking about the sins of the age or the dominant influences in the culture, they vary from place to place, and it is helpful to know what they are. But that doesn’t say anything about what style of preaching you use. That only says how you enter into the dialogue with the culture.

Paul says, if I speak to Jews I speak a certain way, and if I speak to Gentiles I speak a certain way. But that’s only at the point of entry. That has nothing to say about the style. In other words, people today are used to watching sitcoms on TV, but that doesn’t demand that you preach in a narrative style. I would say you ought to avoid that style, because people are so used to it. People are used to plays and theatrics and movies, and so avoid all of that in your preaching, and your message will come in a very unfamiliar package. There will be a starkness to it, and it will be distinct and contrary to what they are used to hearing. That’s one reason I prefer the expository and authoritative sermon—it’s so contrary to what people are used to that it’s riveting and compelling.

QUESTION: Apart from the gifting of God and His unique work through you, what have been the keys to the effectiveness of your preaching ministry over the years?

The first thing is interest. I think it’s interesting. I don’t know why it’s interesting. I’ve tried to understand and assess that, but I really don’t know. People are not going to come Sunday after Sunday, year after year, and listen to me for an hour in the morning and another hour at night if they’re not interested in what I’m saying. And that has nothing to do with outlines or illustrations. Outlines serve a purpose and some illustrations capture the moment, but over the long haul in order for people to listen to expository preaching week-in week-out, there has to be a compelling interest to it.

Some of it has to do with the element of surprise. Preachers who are interesting say things that people don’t expect them to say. As a preacher, you cannot simply say those things that are obvious to everyone and expect to create interest. There must be an element of surprise. It may not be that you’re introducing a surprising doctrine, but you’re saying it in a captivating way.

If you’re boring in a personal conversation, you’re probably going to be boring in a sermon. Some people are just interesting people—and interesting to talk to—because they have interesting insights and an interesting way to express things. Some of that is innate, but you can also become interesting if you can get interesting material. So I think the challenge is to be interesting, and the way to be more interesting than you would normally be is to have interesting information. And that demands that you be an extensive reader.

In addition to being interesting, a preacher must also be profound. And when I talk about profound, I’m not talking about being thick and heavy and obscure—I’m talking about being deep. In other words, there’s something underneath the surface, something under the popular radar that’s in the text and that you’re able to give to the people. You’re able to go down into the passage and pull up the treasure that they—no matter how many times they go over it on their own—are not going to get. And it’s not just for the sake of interest—it comes with some weight, because it deals with the question, “What is God really saying here?”

On the surface there are certain things that people can see, but by the time I get done with a passage, there is a depth of understanding of what God is communicating in the text that is surprising to them because they couldn’t see it. And it’s weighty to them, because it brings the force of truth to bear on their lives.

Another thing that makes preaching effective is creating the original setting of the text so it becomes a living event. Whether it’s Paul writing to a church or Jesus with the Pharisees, you want to bring your people there, so that they are in the environment, living it and seeing it unfold. And that means you have to do a lot of background and context work—you’ve got to create the context as a living context.

Rather than trying to take the Bible and bring it into the modern day, I try to take the modern day and bring it back to the Bible. And that’s a distinction you want to make. This stuff about culture shaping preaching is taking the Bible and redefining it in modern terms. My goal is to take modern culture and the people of that culture and redefine them in biblical terms so that they are living back in the Scriptures.

Along with living a life of integrity and being prayerful and dependent on the Lord, those are the keys to effective preaching.

How to identify bad preaching

by seeker

The Reformed Baptist has a decent post on idendifying bad preaching, though it shows signs of neo-fundamentalism. Here's my summary list.

1. The preacher fails to read or refer to scripture during the sermon.
2. The preacher bases his points around some non-biblical metaphor or story, using scriptures to support the points of the story
3. The preacher uses a scripture as a springboard, but then assembles his points from various other scriptures
4. The preacher focuses on "how to" messages
5. The preacher focuses only on felt needs, and not on sin
6. The preacher fails to communicate any specific doctrine
7. The preacher preaches moralism and God, but not Jesus (litmus test: Could the sermon be easily preached in a Synagogue?)

There are a couple of neofundie errors here, but in general, I agree. NFs like to focus almost exclusively on expository preaching, and frown upon topical study. Point number three shows this bias, and I wish the author would have mentioned that good topical study is the exception to "springboard preaching."

Also, the NF dislike for messages that focus on people's needs (because they see this as man-centered, and marketing-oriented) is seen in points 4 and 5. Thankfully, the author allows for *some* how-to preaching, and I agree that we can't just give people what they want or think they need. We need the whole counsel of God. And using marketing surveys and such to figure out what people are needing is not a bad way to choose your sermon topics once in a while, rather then forcing them to conform to what you are focusing on.

As far as generic moralizing, using non-biblical metaphors as an outline, and failing to use scripture in preaching (points 1,2,7), I totally agree that these are weak, if not lazy ways for a Christian preacher to preach.

Regarding point 6, I agree, although NFs focus on doctrine a lot, as evidenced by their zeal and common vitriol in attacking charismatic, seeker sensitive and emerging church proponents. But doctrine is good, no real argument there.

Expository Preaching in a Postmodern World (Part 1)

By John MacArthur

One of our staff pastors at Grace Church recently interviewed John MacArthur about preaching in a postmodern world. The following is a transcript of that interview.

QUESTION: Over the course of your ministry, why have you remained committed to expository preaching over other preaching paradigms?

Well first, because it is a biblical mandate. It doesn’t fluctuate with culture, with expectations, with times or seasons. Expository preaching is the best way to preach the Bible. If every word of God is pure, if every word of God is true, then every word needs to be dealt with. And expository preaching is only way you actually come to grips with every word in the Scriptures.

Secondly, expository preaching familiarizes people with the Scripture itself instead of simply giving them a speech, as true and as reflective of biblical teaching as that speech may be. With expository preaching, people become familiar with the Scripture. They can go back to the passages that have been addressed, and they can be reminded by the text itself of what it means. So you give people the Word of God in a way that has long-term impact, because it makes them familiar with Scripture.

Thirdly, it makes the authority unequivocal, and that authority is the Scripture. That’s very clear no matter how powerful or gifted the preacher might be. In consistent, expository preaching, the people always know what the authority is. It’s not about homiletics. It’s not about personal viewpoints and insights. It’s about relentlessly affirming the true authority of Scripture, which is the most critical thing that anybody can ever learn. It isn’t about, “Wasn’t that a great sermon?” It isn’t about, “Wasn’t that a great outline? Wasn’t that clever?” It’s always about, “What did the Word of God say?” And that makes it truly authoritative, because the Word is from God. No other preaching paradigm does this.

QUESTION: What are the unique challenges or difficulties of preaching to a postmodern culture?

First of all, you have to understand that when you talk about a postmodern culture, that’s an academic assessment of the culture. The average Joe doesn’t have any idea what that means. All he knows is he’s pretty much free to think and do whatever he wants. That’s how postmodernism filters down to the guy in the pew. It’s not a philosophy—it’s a lifestyle. The average guy just knows that the culture doesn’t care what he does. The movies he sees don’t make a moral judgment on anything except racism or somebody’s intolerance. So he’s free to do whatever he wants in the society, and nobody can tell him what to be or what to do, and the bottom line is that he should feel good about himself. That’s what filters down.

But all this goes completely against the grain of his conscience and his reason, and ultimately what he knows to be true. The unbeliever’s conscience is a reality, and even reason tells him that there have to be some absolutes.

The bottom line is that expository preaching confronts the amorality of postmodernism with an authoritative message of absolute truth. It’s not a question of debating. It’s not a question of trying to find some way to sneak that in. It’s an issue of confronting this kind of thinking with the absolute authority of Scripture and then letting the Spirit of God make the application to the heart.



QUESTION: What are the advantages of expository preaching in a postmodern culture?

Expository preaching is the only thing that is going to change anything. There isn’t any other way to affect people positively aside from hitting them with that kind of authority. In my own preaching, my objective is not to court the postmodern mind. My objective is to confront it—to hit it stone cold in the face with truth. It’s irrelevant to me how the person thinks. It’s only relevant to me how they need to think. So I’m not going to play around with their sensitivities to postmodernism.

At a recent Bible conference, I spoke on the exclusivity of the gospel, and I set forth the distinctiveness of Christianity. And afterward some guys who were seminary students and philosophy majors came up to me and said, “What’s really interesting about your message is that you gave us a philosophy of thinking, a worldview. But we’ve never heard anyone give that kind of worldview without a very intricate philosophical defense.” And I said I didn’t need to give an intricate philosophical defense, because this is exactly what Scripture says, and there is no need to defend it. You just proclaim it. See these guys were struck by the fact that what they heard was an absolute authoritative statement of a worldview that takes on postmodernism, without having to fuddle around and make all kinds of philosophical and rational arguments, and without having to answer every objection that arises.

So the advantages of preaching expositorily and authoritatively in a postmodern culture are the same as they are in any environment where there is error—you bring an authoritative word to bear upon how people think.

The Problem of Preaching to Felt Needs

By. Dr. Albert Mohler

The idea that preaching should be addressed to the self-perceived "needs" of the congregation is now well ingrained in the larger evangelical culture. The argument behind this is almost always missiological -- just preach to the needs people already feel and then you can point them to a deep need and God's provision of the Gospel.

There are several basic flaws with this approach. In the first place, our "needs" are hopelessly confused -- even hidden from us. As a matter of fact, the knowledge of our deepest needs is a secret even to ourselves until we receive that knowledge by the work of the Holy Spirit and the gift of Scripture. This is God's mercy -- that we should come to discover our most basic need.

Second, our perceived or felt needs almost always turn out to be something other than needs -- at least in any serious sense. We have wants and desires and concerns, but most of these are not genuine needs that lead to desperation -- the kind of needs that remind us constantly that we lack all self-sufficiency. To the contrary, most of us feel quite self-sufficient. Thus, the needs we feel are the "needs" characteristic of apathetic affluence, romantic aspirations, and spiritual emptiness.

Third, preachers who believe they can move the attention of individuals from their "felt" needs to their need for the Gospel will find, inevitably, that the distance between the individual and the Gospel has not been reduced by attention to lesser needs. The sinner's need for Christ is a need unlike all other needs -- and the satisfaction of having other needs stroked and affirmed is often a hindrance to the sinner's understanding of the Gospel.

William H. Willimon, bishop of the North Alabama Conference of the United Methodist Church, spoke to the futility of felt needs preaching in a recent interview in Leadership [interview not available online]. His words are worth notice:

Jesus doesn't meet our needs; he rearranges them. He cares very little about most things that I assume are my needs, and he gives me needs I would've never had if I hadn't met Jesus. He reorders them.

I used to ask seminarians, "Why are you in seminary?" They'd say, "I like meeting people's needs." And I'd say, "Whoa. Really? If you try that with the people I know, they'll eat you alive."

Now, if you're a pastor in Honduras, it might be okay to define your ministry as meeting needs, because more people in Honduras have interesting biblical needs – food, clothing, housing. But most people in the churches I know get those needs met without prayer. So they've moved on to "needs" like orgasm, a satisfying career, an enjoyable love life, a positive outlook on life, and stuff the Bible has absolutely no interest in.

Those are strong words -- and words we all need to hear.

The Danger of Practical Preaching Part 2: Allowing scripture to civilize our thinking

Lee Eclov thinks people need more than helpful applications in a sermon. Rather than being told what to do in three easy step, Eclov argues that good preaching should teach people how to think differently. In the first part of his post he discussed the “bottom line fallacy.” In part two Eclov uncovers the second danger—the practical fallacy.

By Lee Eclov

I only vaguely recall the world of geometry — axioms, theorems, conclusions. I do remember the inevitable question: "Why do we need to know this stuff?" And I remember Mr. Cermak's answer: "Whether or not you use these formulae, geometry teaches you to think logically."

Some preachers are afraid of the question, "Why do we need to know this stuff?" so they try to make every sermon "practical," meaning it is about everyday issues like money or kids. Doctrinal preaching, or the week-by-week exposition of a biblical book appears not to scratch where people itch. People want sermons about things they can use on Monday. Like the sophomores in my geometry class.

But Paul tells us, "All Scripture...is useful for teaching, rebuking, correcting and training in righteousness." All Scripture. All Scripture is practical. It is practical, not because it all addresses everyday concerns, but because it all "civilizes" our thinking.

As I preached my way through Colossians, for example, we gradually tromped out a wide path to the truth that simply trusting Christ equips us with greater wisdom and righteousness than any counterfeit wisdom can offer. Put that way, it seems like an esoteric, impractical truth, far removed from the water cooler and van pool. But it was Paul's purpose, and therefore mine, to show just how practical this is for the believer. How freeing, simple, and safe. When we eventually arrived at the "practical" passages later in the epistle — "clothe yourself with compassion," for example — we could see not only the command but we had come to better understand the spiritual thinking that makes Christian compassion possible.

The Bible spends much more time on shaping the spiritual mind than commanding particular behavior. We need far more training in the ways of grace, of spiritual perceptions, and of what God is really like, than we do in how to communicate with our spouse. Understanding the glory of Christ is far more practical than our listeners imagine. Properly preached, every sermon based on a passage of Scripture is fundamentally practical. Every author of Scripture wrote to effect change in God's people. It is our job as preachers to find the persuasive logic of that author and put that clearly and persuasively before our people through biblical exposition.

The Ready Mind

It may seem to us sometimes that the Christians to whom we preach are not interested in the truth trails of Scripture; or worse, that they won't get it. We hear so much about the postmodern mind that we assume our postmodern people will reject the absolute logic of the Bible. It is true that our listeners are susceptible to relativism. It is true that we must not only make clear what is true from the Word, but also demonstrate that other ideas they may hold are not true. But we may forget that converted people have transformed minds. Preaching biblical truth to unbelievers (in a seeker service, for instance) is an entirely different matter than preaching to believers. The truth isn't different. The capacity of the listener is.

God promised Jeremiah that in the New Covenant he would "put my law in their minds and write it on their hearts." New believers, indwelt by the Holy Spirit, almost immediately begin to understand spiritual realities that eluded them before. It is like a gifted child. Sometimes, even before a child starts school, we realize "that kid has a mind for numbers," or music, or science. We say that because when they are introduced to something new in that sphere they understand it much more quickly than other children. It is like they are already wired for that kind of information. Christians are, from the moment of their new birth, wired for spiritual, biblical information. We "have a mind for it."

Thus, when a preacher stands and opens before them the logic of the Scriptures — the contemplations of a psalmist or the doctrinal logic of an epistle — they understand it, like a gifted child. And the logic of that text gradually becomes the logic of their own minds.

Truth trail preaching, the careful and persuasive exposition of Scriptural thinking, shapes ready Christian minds for the everyday decisions unscripted in Scripture. When we face an ethical dilemma at work or a discipline problem at home, our minds walk the truth trails we have learned and we are able to reason our way, by the help of the Holy Spirit, to a biblical conclusion, even when no verse of Scripture directly addresses our situation.

When we preach only the principle, the bullet points, the bottom line, or when we try to make every sermon about an everyday problem, we may set truth in the minds of our hearers, but we do not set the logic and pulse of God into their minds and hearts. On the other hand, biblical exposition that lays out the Lord's own logic and heartbeat shapes "doers of the Word and not hearers only."

The Danger of Practical Preaching: Why people need more than the bottom line

By Lee Eclov

Many of the largest and “most successful” churches have built their ministries on the value of practicality. As a result, Christians today have come to expect spiritual formation by numbers: 5 love languages, 7 steps to healing, 40 days of purpose. But has our demand for a practical faith paradoxically limited the Bible’s effectiveness in our lives? Lee Eclov, pastor of Village Church of Lincolnshire in Illinois, shares the dangers he sees in practical preaching.

Rob, a stockbroker, thought sermons should be 20 minutes. No longer. To him, a good sermon was what others call the conclusion. "Cut to the bottom line," he said. "That's what I expect at work, and that's what I want at church."

Stan, a preacher, didn't see length as the issue, but he was determined every sermon be "practical." He preached on five principles of friendships, six secrets of managing money, and four ways to win over worry. He believed in sound doctrine, but he felt he had to give people something they could take to work on Monday morning.

These men illustrate two fallacies about biblical preaching: The Bottom Line Fallacy and the Practical Fallacy. Both reveal a misunderstanding, not merely of preaching, but of the workings of Scripture.

Picture a wilderness. A pioneer carves out a path, chopping away brush, felling trees, marking the way to a new outpost. As years pass, that path is traveled a thousand times till it becomes a wide, paved road. From it, other trails branch off, leading to other new outposts. Trails intersect, becoming crossroads. More outposts become towns. More trails become roads. More links are made till what was once wilderness is civilized.

Preaching is the work of spiritually civilizing the minds of Christian disciples. Preaching — especially expository preaching — cuts truth trails in the minds of our listeners. Our task is not only to display God's "point," but to instill God's logic—how he gets to that point.

For example, we do not simply preach the conclusion of 1 Corinthians 13 — that "the greatest of these is love" — but we move people through the dimensions and definitions of love in that great chapter. We show that Paul intended such love be not only at weddings but also at church meetings as well. In other words, we not only establish the outpost — "the greatest of these is love" — but the truth trail as well. But here is where we confront the fallacies.

Bottom Line Fallacy

When our goal is to "bottom line" our preaching, we look in our text for the "so" and preach that conclusion. For example, our sermon drives home the truth that we need not be afraid. If we have been effective, our brothers and sisters go home with this outpost of truth established or enlarged in their thinking. But here's the rub. On Tuesday, when some frightening crisis looms in their lives, they may remember, "the Bible says we are not to be afraid," but they don't know how to be strong. They don't know the trail, the process the mind and heart follow to fearlessness. We exposed them to the conclusion without the thinking that makes that conclusion work.

Perhaps you have read an abstract of an article — a short summary of a longer work. After you read it, you know what the article is about. You know what the point is. But you haven't been exposed to the careful reasoning, to the illustrations, to the step-by-step logic and careful writing of the author. The abstract may interest you, but without the author's careful development, it is not likely to convince you. Nor is it likely to be important or memorable in your thinking. And you can be sure the author will not think you know what he wrote.

Sermons that are abstracts of Scripture may properly summarize a biblical truth, but they are unconvincing. They do not reorient our thinking. We may know the bottom line, but we don't know how to live what we know. Without a truth trail, people cannot find their own way to the outposts of truth in their own hearts. Sometimes laying down that truth trail, showing the step-by-step thinking of a text, simply cannot be done in 20 minutes.