How Long O Lord?!? Teaching the Laodicean Church to Lament (Psalm 13)

bythebook04How Long O Lord?!? Teaching the Laodicean Church to Lament

The Psalms are filled with all sorts of praise and worship, yet one of the most prominent are psalms of individual and corporate laments. Unfortunately, these psalms of sorrow  rarely become our standard words of comfort and encouragement—rarely, until tragedy strikes. And then they become a lifeline for the sinking believer.

Corporately, these Psalms also find limited use. When the typical American church gathers for worship, we are accustomed to positive, upbeat sermons and songs. For reasons deliberate and otherwise, these sad songs get little time. Yet, as I tried to show on Sunday, this absence of lamentation marks a distinct loss for the Christian and the church.

By contrast, the regular practice or lamentation and confession provides a needed antidote to the superficiality of our age and it teaches people to worship God with every emotion. For that reason our church considered Psalm 13 and the need to express sorrow in corporate worship.

You can listen to the sermon online. Response questions and additional resources (including two songs on Psalm 13) can be found below.

Soli Deo Gloria, ds Continue reading

The Need for Expositional Preaching (pt. 4): Apostolic Preaching is Expositional

md-duran-q3lWgt6JNjw-unsplash.jpgFrom the pattern of Moses and the Old Testament priests to the teaching ministry of Jesus, biblical exposition has a long track record in redemptive history. In the New Testament, the citation and explanation of Scripture (i.e., biblical exposition) continued. And this is most evident in Acts and Hebrews, the two books we will focus on here.

The Expositional Acts of the Apostles

In Acts, Luke gives a selection of exemplary sermons by Peter (Acts 3-4), Stephen (Acts 7), and Paul (Acts 13-14, 17). In each, the Spirit-filled preachers appeal to the Old Testament, retell the history of Israel, and explain how Jesus Christ fulfills God’s patterns, promises, and prophecies.

For instance, in Acts 13:15 Paul and Barnabas are invited to give a word of exhortation (a sermon?) “after reading from the Law and the Prophets.” It is easy to see the pattern of exposition here: read the word, preach about the same word. Paul paid attention to his audience, but he faithfully proclaimed God’s Word according to the pattern of sound words that was found in the Old Testament.

Of course, from the terse details in Acts, we cannot replicate the form of the apostle’s exposition, but we can see their commitment to explaining the Old Testament Scriptures: They showed how the Old Testament related to Jesus, and called their audiences to repent and believe. Continue reading

The Need for Expositional Preaching (pt. 3): Jesus was an Expositor

james-coleman-9S5FNcs_qPw-unsplash.jpgThe Old Testament is the not the only place where we find expositional preaching. Jesus himself preached expositionally. In fact, he was more than an expositional preacher, according to John John 1:18 he literally ‘exegeted’ the Father, meaning that he explained, exposed, and revealed the character of God in his very life and person.

As the Word Incarnate, Jesus perfectly revealed God. And as the Prophet like Moses (Acts 3:22–26), he handled the Word of God with skill and authority (cf. Matthew 7:29). For these reasons, we should be listen to what Jesus said (Matthew 17:5; cf. Deuteronomy 18:15) and follow him. And learning from him how to read and interpret Scripture, we should see what kind of expositional preacher he was.

Jesus Was an Expositional Preacher

Jesus carried on a ministry of exposition before and after his death and resurrection. For instance, in the Sermon on the Mount, Jesus repeatedly quoted the Old Testament and provided a more accurate interpretation and deeper application by showing how the Law was fulfilled in the new covenant he was bringing.

In full agreement with his opponents that God’s word was divinely inspired, Jesus taught as one with authority (Matthew 7:29). Interestingly, with absolute authority, he did not create his own sermons; he repeatedly put himself under the word of God (cf. Gal 4:4) and interpreted how he himself fulfilled the Old Testament. (We might even find a similar pattern in the way the Father used Genesis 22, Psalm 2, and Isaiah 42 to identity Jesus as his beloved Son at Jesus’s baptism). Continue reading

The Need for Expositional Preaching (pt. 2): A Biblical and Theological Defense

job.jpegWhy is biblical exposition necessary?

The simple answer is that the health of the church depends on the regular reading and preaching of God’s Word. This claim can be supported by church history, but it can also be seen in Scripture itself. And in Scripture, expositional preaching is supported by both the doctrine of God’s Word and the practice of God’s people.

Today I will add to the blogpost from yesterday and consider the doctrine of Scripture and the practice in the Old Testament. Next week I will come back and consider the practice of Jesus and the apostles.

A Short Doctrine of Scripture

First, as to doctrine, the belief that God’s Word is powerful is seen in the way that God’s created the light by his word (Gen 1:3); he upholds the universe with his word (Heb 1:3); and he raises the dead to life with his word (Ezekiel 37; John 11). Understanding the power of God’s Word, faithful preachers must labor to expound God’s Word and not their own. The goal of preaching is not arranging Bible verses around their own words, ideas, or outlines, but highlighting what God has already spoken. Continue reading

The Need for Expositional Preaching (part 1)

james-coleman-tcGU1VaCtDw-unsplash.jpgIt has been said, “There is no genuinely good preaching except exposition.” Such serious words require us to consider what expositional preaching is and why it is so important that preachers commit themselves to this kind of preaching.

In an attempt to answer that question, this is the first in a four-part series on biblical exposition. It is an update from a previous blog series I wrote when I pastored in Indiana. It relates to this week’s sermon on Deuteronomy 4:32–40 and it attempts to show why our church is committed to biblical exposition.

If you have never heard of expositional preaching, I hope this might be a helpful introduction and biblical apologia. If you are already convinced that biblical exposition is the best form of preaching Scripture, I pray this short series might help give you something to share with others who are less persuaded.

Today I will start with defining biblical exposition. In the following days I will make a biblical theological argument for the practice. Along the way, feel free to share your feedback and/or why you are committed (or not) to biblical exposition.

What is Biblical Exposition?

In short, expositional preaching is the kind of preaching that makes the main point of the biblical text the main point of the sermon. Mark Dever defines it this way: “An expositional sermon is a sermon that takes the main point of a passage of Scripture [and] makes it the main point of the sermon, and applies it to life today.” Therefore, he continues, it does not mean that exposition is narrowly focused on one or two verses; expositional preaching can have small, medium, or large sections of Scripture (i.e., one verse or one book). An expositional sermon need not be lifeless, boring, or overly technical. Surely many “expositors” are dull or have preached overly technical messages, but those examples simply illustrate bad exposition, not true exposition.

Expositional preaching demands the preacher know the Word he is preaching and the Word as it was originally intended by the biblical author. Such a method defends the congregation from hearing a small sampling of “hobby horse” sermons, and it enables (and even demands) the pastor and the church to move through the whole counsel of God. In the life of a congregation, only expositional preaching will expose a Christian to all the doctrines of the Bible presented in their original contexts, along with their original applications to life.

Expositional preaching stands in opposition to a number of other popular, but less powerful forms of preaching: topical, (auto)biographical, felt needs, etc. Over time expositional sermons demonstrate how one ought to interpret the Bible; they communicate doctrine with application to life; and they ground the life of the believer in the Word of God, not the personality of the preacher or the most recent psychological fad.

For all these reasons and more, we find a strong reason for committing to biblical exposition. Still, is this the way commended in Scripture? And if so, why has it fallen out of fashion in many pulpits today? What follows will answer the latter question; tomorrow we’ll begin considering where Scripture models biblical exposition. Continue reading

Two Ways to Crave: Quarreling for More vs. Contentment in Christ (1 Timothy 6:2b–10)

livingchurchTwo Ways to Crave: Quarreling for More vs. Contentment in Christ (1 Timothy 6:2b–10)

A. W. Tozer once said that what you think about when you think about God is the most important thing about you.

In his statement, this Chicago pastor captured the way our thinking drives our living. If we could only order our thinking about God and everything else rightly, we would be headed in a good direction. The problem is that we are not just “thinking-things,” we are “loving-things.” And often our thoughts are not driven by external facts but by internal longings. As Paul says in Ephesians 4:18, ignorance comes from the hardness of our hearts, not the absence of information.

Addressing this internal desire again in 1 Timothy 6, Paul unveils two motivations for seeking Christ—one that leads to contentment and life, one that leads to endless craving and death. How shocking (and scary): it is possible to seek Christ in a deadly way.

On Sunday, we considered Paul’s words and what they say to us about our inner longings. From 1 Timothy 6:2b–10, we saw Paul contrast two ways of godliness, and how this spurs us on to find contentment in Christ and not in the material gains that we might seek from Christ.

You can listen to the sermon online. Response questions can be found below. Continue reading

One Ransom for All: The Beautiful Scandal of God’s Universal Particularity (1 Timothy 2:5–7)

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One Ransom for All: The Beautiful Scandal of God’s Universal Particularity (1 Timothy 2:5–7)

On Sunday we focused on the death and resurrection of Christ. While Psalm Sunday directs us to Christ’s triumphal entrance to Jerusalem, we focused on Paul’s message of the cross in 1 Timothy 2:5–7. As 1 Timothy 2–3 spend time on Christ’s death and resurrection, we considered how his one death ransomed people from every nation.

Indeed, speaking into the divided context of Ephesus where the Law was separating Jews and Gentiles and urging Gentiles to become like Jews, Paul speaks of the all-sufficiency of Christ’s death once and for all. In this context, we see why this is good news for us and for all time.

You can listen to the sermon online. And you can response questions and further resources below. Continue reading

The Drama and the Doctrine: How Faithful Deacons Gain a Hearing for the Gospel (1 Timothy 3:8–13)

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The Drama and the Doctrine: How Faithful Deacons Gain a Hearing for the Gospel (1 Timothy 3:8–13)

When you hear the words “church” and “drama,” what comes to mind?

At best, church drama conjures up images of Christmas Cantatas or Passion plays. At worst, church drama brings up painful memories of infighting and relational strife in church meetings.

Too often, drama in the church carries a negative connotation, one that always threatens the church. In response to this danger, many churches turn to deacons as the men who are called on to protect the unity of the church—some even skipping over elders in the process!

Such a purpose for deacons is biblical; it comes from the calling of seven “deacons” in Acts 6 to care for the Greek-speaking widows. Yet, such a purpose for deacons is too narrow to comprehend the role deacons play in the church. Moreover, because elders are called to be the overseers of the church, assigning church unity to the deacons may miss their calling as model servants and ministers of mercy in God’s house.

On Sunday we begin a two-part series on deacons in the local church. Looking at 1 Timothy 3:8–13 we considered how deacons gain a hearing for the gospel. Moreover, by looking at the qualifications of deacons we learned how churches are to recognize deacons.

You can listen online. Response questions are below, along with a few additional resources Continue reading

The Good News of the Law (1 Timothy 1:8–11)

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Reading the Law Lawfully (1 Timothy 1:8–11)
(Sermon Audio)

This Sunday we considered 1 Timothy 1:8–11 and the good news of God’s law. If there is anything in church history that has puzzled and divided Christians it is the relationship between the law and the gospel. Yet, in this passage we are given a clear understanding of how Paul read the Law of Moses.

With application for today, Sunday’s sermon sought to show how Paul read the Law lawfully and how we should do the same. You can listen to the sermon here. Additional resources can be found below.

Soli Deo Gloria,
Pastor David Continue reading

A Family of Believers Centered on the Gospel (Galatians 1:6–10)

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A Family of Believers Centered on the Gospel

On Sunday our elders proposed a new church mission statement. At its core is the commitment is to be a “Family of Believers Centered on the Gospel.” In preparation for that “roll out,” I preached a sermon on Galatians 1 and the importance of protecting and proclaiming the gospel.

Here’s the sermon audio, with a few additional resources and response questions.

The Gospel Proper

Theological Triage: A Way to Keep the Gospel at the Center

Response Questions

  1. What is the letter to the Galatians all about? Why does the tone matter? How does it teach us to think about the Gospel?
  2. Who is Paul writing to? And why does that matter? (Hint: the church is ultimately responsible for their doctrinal beliefs).
  3. What is the gospel? Read Galatians 1:4; Romans 1:1–7; 1 Corinthians 15:1–8 for reference.
  4. How can we deviate from the Gospel? How have you turned aside—in belief or practice? How have you seen churches deviate? What do we learn from Peter’s example (read Galatians 2:11–14)?
  5. How does a church keep the gospel at the center? What role does a statement of faith play in that? What about a mission statement?
  6. Read over the mission statement and the associated Scriptures. What would you add or edit in this statement? Talk about how keeping these truths before us helps us keep the gospel at the center.
  7. Pray for the church and for our focus on the gospel.

Soli Deo Gloria, ds