“All at it, and always at it.”

The other day I saw someone tweet—though I cannot remember who it was—about Spurgeon’s philosophy of “church growth.” The tweet read something to the effect of “#Spurgeon on growth: “I will fill the pulpit, the people will fill the pews.”

The tweet intrigued me, so I went looking for the primary source. I stumbled upon an interesting collection of magazines entitled The Treasury: A Magazine of Religious and Current Thought for Pastor and People. The original Spurgeon quote came up in the October 1885 edition of The Pulpit Treasury, which was included in the collection (p. 386).

Under the subheading, “How The Pew Should View The Pulpit,” the author, “A Layman,” writes the following:

     We read a piece of good advice that a minister gave on the occasion of the installation of a pastor. He said to pastor and people, “Let your motto be, ‘All at it, and always at it.'”

     This certainly is the motto for every congregation that would accomplish the greatest amount of good. If the pulpit and pew shall be successful in Christian work there must be a ready hand and willing mind on the part of all. There is too frequently a desire to see the Church built up, but entirely too many of the members are willing to give all the credit to the preacher. As much as every pastor loves to see his work prosper, he cannot hope to see it unless there is a due proportion of work done by the membership of his church. There is a very close relation existing between the pulpit and pew. Pews without a pulpit would not look well, neither would a pulpit without pews. Spurgeon said to his students, in reply to a question how he succeeded so well, that “he filled the pulpit and the people the pew.” There is much then in filling both places well to make it agreeable and encouraging to all.  (emphasis mine)

     Simple and fitting words of encouragement for any congregation.

The Necessity of a Lofty Conception

“What comes into our minds when we think about God is the most important thing about us.” –so said A.W. Tozer in the first line of his classic book, The Knowledge of the Holy.

Let that sink in…

The way in which we think about God is truly of immense importance. For ever since Eden, Satan, with great cunning, has been seeking to distort the truth about who God is within the minds of those whom God has created in his image and likeness. This distortion is no small matter. Scripture teaches us that all sorts of trouble flows out of an improper and impotent conception of the greatness, majesty, and holiness of God (see Exodus 32:1-6; Romans 1:18-32).

Perhaps you’re familiar with the modern hymn, “O God of Our Salvation”? The three verses and chorus tell of the Trinitarian nature of God and of our salvation. In sum, the hymn glorifies God by recounting how God the Father graciously sent God the Son to accomplish the salvation of his people; the results of God’s saving acts are then revealed and applied by the Spirit of God. In response to the glory of the gospel, drawing on 1 Chronicles 16:29, the bridge declares:

     Ascribe, O Church, the greatness and the glory due His name!

One of the primary purposes of the church on earth is to continually declare, in the power of the Spirit, the redemption that God has accomplished for unworthy sinners through the person and work of his Son, Messiah Jesus. Yet, the church must be carrying out this task with diligence for, as he has been doing from the beginning, Satan will continually be working, with deplorable craft and serpent-like subtlety, to detract from a lofty conception of God within the church and from her commitment to proclaiming the gospel. How will Satan do this? Often by deceiving God’s people into focusing on non-gospel issues and making them matters of discouragement or division.

Satan will distract through the promotion of sinful gossip cloaked as “sharing a concern”, convincing saints to be more committed to nostalgia than considering how they may reach their surrounding culture for Christ, and elevating personal preference above gospel priority. All of these deceptions will eventually destroy our devotion to a lofty conception of God and an unwavering commitment to gospel proclamation, and replace them with a sinful devotion to self.

Tozer went on to say, “So necessary to the Church is a lofty conception of God that when that concept in any measure declines, the Church with her worship and her moral standards declines along with it. The first step down for any church is taken when it surrenders its high opinion of God.”

By God’s grace, let us fight to think rightly about God and allow nothing to distract us from proclaiming the great and glorious gospel of God for the sake of his Name and the joy of our neighbors.

3-2-1 Gospel Presentation

This is clear, complete, concise, and creative…all at the same time.  It can be done! (FYI: The narrator is Greg Scrivner of Three-Two-One / Revival Media.)

(HT: Justin Taylor)

The Root and Fruit of Spiritual Fellowship

One of the most disappointing things for a reader is cracking the cover of a book that has received great amounts of praise from credible voices only to be disappointed with the content the book actually delivers.  I can assure you; this is definitely NOT the case with Thabiti Anyabwile’s new book, The Life of God in the Soul of the Church: The Root and Fruit of Spiritual Fellowship.  Within the first 5 minutes of reading, my soul was already deeply encouraged by the simple, straightforward, and substantive manner of Thabiti’s presentation of truth about which, on a number of occasions, made me internally (and sometimes externally) exclaim, “YES!”

In the quote below, Anyabwile draws on the opening chapter of 1 John to explain the goals of spiritual fellowship with Christ and among saints in the church.  He writes:

The goals of…fellowship are joy and holiness.  ‘We write this to make our joy complete’ (v. 4).  Or, as some manuscripts and translations render the verse: ‘We are writing these things so that your joy may be complete.’  John clarifies the message of the gospel for his readers and for us.  He proclaims his message so that our joy would be filled out, swelled to fullness, complete, overflowing, bursting forth—so that nothing would be lacking in our experience of joy!

What an incredible thing.  Have you thought about this lately?  That the Son of God took on flesh.  That Life itself entered the world to be horribly abused, slaughtered, pierced, hung on a cross, buried, and then raised from death—for the sinner’s joy!  Christ endured the agony of the cross for the joy set before Him—for His joy in redeeming us and for our joy in knowing Him!  This is what the end of the gospel brings—joy for the sinner who now looks to His Savior face-to-face.

This is why fellowship cannot fundamentally be reduced to activities, a set of programs, or a set of dos and don’ts.  In essence, through fellowship the Lord’s life pushes us, propels us, and draws us to joy—great joy—built through relationships, not structure. (pp. 21-22, emphasis mine)

Check back next week for a review of The Life of God in the Soul of the Church, posted in partnership with a blog tour sponsored by Christian Focus Publishers.  I will tell you, in advance, that this is the best book I have encountered on the subject and practice of fellowship in the local church.  Whether you’re a pastor or layperson, you’ll want to pick this one up!

FYI: WTSbooks.com has it for $8.99…that’s 40% off the retail price of $14.99.  CLICK HERE for more info.

REVIEW: Slaves, Women, and the Gender Debate, by Benjamin Reaoch

Cultures vary in times and places.  Certain practices that are culturally acceptable in one part of the world may not be in another.  Practices/behaviors that were, at one time, culturally acceptable in a particular culture may no longer be acceptable in that same culture as the years have passed or vice versa.  In light of a world comprised of ever-changing cultures, the question arises as to how we are to apply the pan-culturally authoritative and unchanging truth of God’s Word to the oft-changing cultural practices and expectations of our day.

In terms of biblical interpretation, one hermeneutical approach that has developed over that last 50 years which attempts to deal with reading and applying the Scriptures in a world of changing cultures, has come to be known as the “redemptive-movement hermeneutic” or the “trajectory hermeneutic”.  Those who advocate the use of this interpretative method believe that “there are indications in the Bible that move us beyond the specific instructions of the Bible and toward an ultimate ethic” (emphasis original).[1]  For example, such an approach seeks to answer the question of why slavery, while mentioned in the Scriptures, is never expressly condemned.  Taking the approach a step further, proponents seek to utilize a redemptive-movement hermeneutic to “go beyond” what the Bible proposes in terms of the role distinctions between men and women, thus abolishing any Scripturally prescribed distinctions (i.e., Egalitarianism).  Though many scholars/authors advocating such an approach do not arrive at the following conclusion, some are using a trajectory hermeneutic to go even further, thereby condoning the practice of homosexuality.

Does the Bible indicate the validity of the redemptive-movement/trajectory hermeneutic (RMH, moving forward)?  Should we move beyond the prescriptions of the Holy Scriptures toward an “ultimate ethic”?  The ultimate resulting question is, as with slavery, how do we reconcile certain prescriptive and/or restrictive areas of Scripture when it appears there are also elements present that would appear to point toward a fully liberating ethic?

In his new book, Women, Slaves, and the Gender Debate: A Complementarian Response to the Redemptive-Movement Hermeneutic (P & R, 2012), Benjamin Reaoch (Ph.D., The Southern Baptist Theological Seminary) engages the arguments of RMH proponents (most thoroughly, Kevin Giles and William Webb), and provides a soundly exegetical and hermeneutical complementarian engagement and response.  Reaoch states his thesis as follows:

The significant differences between the New Testament instructions to slaves and to women seriously undermine the conclusions made by the redemptive-movement hermeneutic.  The fact that the New Testament “points beyond” the institution of slavery does not indicate that it likewise points beyond God’s design for gender roles.[2]

After a helpful introduction, which serves as a very accessible primer to the issues at large, Reaoch handles his engagement in 6 chapters, along with helpful concluding chapter and a chapter which examines the continuing discussions within the RMH debate.  Beginning with a chapter entitled, “The Redemptive-Movement Hermeneutic”, Reaoch surveys the surfacing and development of RMH through the writings of Stendahl, France, Longenecker, Thompson,  Webb, Giles, and Marshall.  Through brief profiles, he notes each author/scholars contributions to the RMH in terms of books, articles, and significant conclusions.  Reaoch then summarizes the complementarian responses offered by Grudem, Schreiner, and Yarbrough.  Utilizing these responses, he moves into what serves as an introduction to his study of slavery and women’s roles in particular.

Chapters 2 and 3, respectively, address slavery and women’s roles according to the Scriptures.  Reaoch includes a helpful section addressing the manner and place of slavery in the ancient world.  He then moves forward to engage the aforementioned scholars’ arguments and conclusions which he intersperses throughout his analysis, in which he structures by addressing the passages concerning each issue, the grounds for obedience in terms of slaves and women, and then the purposes for obedience.  Reaoch’s organization provides for a very accessible survey and understanding of the issues at hand in light of the biblical data.

Chapter 4, entitled “Comparing the Data” assessed the Scriptural data that was presented in chs. 2 & 3, but focuses mainly on the differences between the passages concerning slavery and women’s roles.  Ultimately, Reaoch draws the similarities from common purposes of obedience while the grounds for obedience show marked differences.

Chapter 5, “Heremenutical Considerations: Part 1”, critically engages William Webb’s work Slaves, Women, and Homosexuals: Exploring the Hermeneutics of Cultural Analysis.  Reaoch examines Webb’s idea of “theological analogy” and several aspects of Webb’s guiding criteria.  Chapter 6, “Hermeneutical Considerations: Part 2” continues to critique Webb’s work with particular attention given to the arguments that Webb gives to bind the slavery and women’s roles arguments together.

As Reaoch concludes, he summarizes the issues and avoids mere academia by demonstrating what is at stake in the debate as it relates to his role as a pastor, husband and father.  Reaoch notes, “This study has not been an abstract, academic endeavor for me.  As a pastor, I am zealous to teach and preach and lead in such a way that individuals are inspired and instructed to glorify God in every aspect of their lives, not least of which is the area of manhood and womanhood.

In sum, Reaoch provides a thorough and largely accessible summary, critique, interaction and response to the issues of trajectory hermeneutics from a complimentarian perspective.  His writing is fluid, and his organization is clear.  For those who have interacted with proponents of the redemptive-movement hermeneutic in general, or specifically, William Webb’s work in particular, this is a first-rate response that is both scholarly and pastoral.  I recommend it!

*A secure, digital copy of the book was provided by the publisher, at no charge, for the purpose of review.  I was under no obligation to offer a positive review.

BOOK DETAILS

Publisher: P and R Publishing Company
Author: Reaoch, Benjamin
ISBN-10: 1596384018 | ISBN-13: 9781596384019
Cover Type: Paperback
List Price: $25.00
BUY NOW at Westminster Bookstore: $16.25 – 35% Off

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[1] Benjamin Reaoch, Women, Slaves, and the Gender Debate: A Complementarian Response to the Redemptive-Movement Hermeneutic (Phillipsburg, NJ: P&R Publishing, 2012), xvii.

[2] Ibid., xix.

The Law in Luke-Acts

Studying the Bible rigorously comes with its share of challenges.  Though the Bible is able to be understood, some things aren’t as plain as others.  As the Westminster Confession of Faith (1.7) states, “All things in Scripture are not alike plain in themselves, nor alike clear unto all (2 Pet. 3:16); yet those things which are necessary to be known, believed, and observed for salvation, are so clearly propounded, and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them (Ps. 119:105, 130).”

One challenge the student of the Scriptures faces is properly understanding those elements that appear in both Testaments.  The coming of Christ and the work he accomplished often had a profound impact on these Scripturally-pervasive elements and how they were/are to be understood depending on the particular point in salvation history.  Looking across the Testaments, it is important to note areas of continuity and discontinuity if we are going to arrive a proper understanding of pan-Scriptural theological matters.

One such element is the Law.  How is the Law to be understood and applied at various points in salvation history: During the period of the Moses and the Prophets? During the life and ministry of Christ? After Christ’s resurrection and ascension?  These can be difficult questions to answer, but the answers are not out of reach.  When one examines such matters through a biblical-theological lens, clarity can be brought to that which at once seemed out of focus.

To assist the student of biblical theology in such matters, Zondervan has begun publishing a number of volumes in their Biblical Theology of the New Testament (BTNT) series.  This series is designed to provide pastors, scholars, and students of theology with a holistic grasp of the theology put forth by particular books of the Bible; noting how they relate to the New Testament canon in particular, and the larger context of the Bible in general.

Darrell L.Bock (PhD, University of Aberdeen), research professor of New Testament studies at Dallas Theological Seminary, and well-known for his scholarly work on Luke-Acts, has penned the second volume in the BTNT series.  A Theology of Luke and Acts is rigorous examination of the theology contained within Luke’s unified two-volume work, and how it relates to the overall picture of New Testament theology.  Often viewed as two very separate books due to their positioning in the New Testament canon, Luke’s gospel and the book of Acts are actually a unified, two-volume work penned by Luke for the purpose of telling “one basic story.” The story is that of “God working through Jesus to usher in a new era of promise and Spirit-enablement so that the people of God can be God’s people even in the midst of a hostile world.”

As a part of the “Theology of Luke and Acts Blog Tour”, sponsored by Zondervan Academic, I will be reviewing the volume, giving special attention to Bock’s chapter on “The Law in Luke-Acts”.  I’d invite you to head over to Koinonia, Zondervan Academic’s blog, to see the plethora of reviews that focus on other sections of the book.  In terms of the overall structure of my review, I’ll begin with some brief remarks on the form and content of the volume, then address the chapter on the Law, and I’ll close with some remarks as to the book’s quality and significance.

A Theology of Luke and Acts is divided into three main sections: “Introductory Matters”, “Major Theological Themes”, and “Luke and the Canon”.  The introductory material is thorough, well-written, and accessible, dealing with authorship, date, historical context, source material and genre.  Because the BTNT series is geared toward college and seminary-level students, there is a good deal of interaction with historic and contemporary scholarship within the introduction as well as throughout the entire volume.  However, to assist in dealing with the potentially cumbersome matters, there are often helpful “Conclusion” sections that provide a succinct synopsis of the material presented.

The section devoted to “Major Theological Themes” contains 17 chapters that deal with prominent topics in contemporary biblical theology.  Topics addressed include, but are not limited to, promise-fulfillment, the Holy Spirit, dimensions of salvation, Israel and the Church, Gentile inclusion, women, the poor, social dimensions, the Law, ecclesiology, and eschatology.

The final section, prior to the conclusion, is devoted to a study of Luke-Acts as it operates within the entire New Testament canon.

Moving forward, Bock provides a very helpful analysis of the place of the Law in Luke-Acts.  Concerning his study, three main features are noteworthy.  First, Luke portrays law-abiding as an acceptable option for Jewish believers in matters of outreach, but it must not hinder Jew-Gentile unity in church or impede the gospel of salvation by grace alone, through faith alone, in Christ alone.  Second, “the Law and the Prophets point to God’s final activity in Christ.”  Third, Luke saw no salvation benefit from the Law.

Allow me to list some brief remarks regarding the highlights of Bock’s analysis of Luke’s presentation of the Law…

1.) Luke saw law-abiding as an acceptable option for Jewish believers in matters of outreach, though it must not hinder Jew-Gentile unity in church or impede the gospel of salvation by grace alone, through faith alone, in Christ alone.

Luke portrays the Jewish individuals highlighted in his gospel in a particularly positive light as it pertains to their fulfillment and obedience to the Law.  Specifically, this positive portrait is painted of John the Baptizer, Jesus, Zechariah and Elizabeth, Simeon, Joseph and Mary.  During the course of Jesus’ earthly ministry we find him obedient to the Law as well as encouraging obedience in others.  Yet it is important to note, as Bock does, that “Christ trumps law in terms of interpreting how it is to be implemented.  Ultimately, Bock notes, “Luke shows respect for the Law among Jewish believers and total freedom from its requirements for Gentiles.”

2.) Luke viewed the Law as pointing to God’s final activity in Christ.

Luke views the plan of God mainly in two parts: promise and fulfillment.  He portrays John the Baptizer as a key transitional figure between the two eras, with Christ Jesus being the one in whom the promised plan of God is fully realized.  Luke sees the Law as mainly functioning during the era of promise and that it ultimately is a pointer to Christ and his redemptive activity.  In sum, Bock writes, “Key to appreciating the law is knowing that in the new era, the promise and hope of the law come to fruition.  Yet the law still teaches ethically and relationally.  It calls for justice and love.  Yet some practices of the law are not to be undertaken, as they were in the past.  So challenges to Sabbath practice, the washing of hands, and diet are seen.”

3.) Luke saw no salvation benefit from the Law.

Luke is consistent in his presentation of Christ as the one through whom the believer is saved.  The law is unable to justify.  Forgiveness of sins is proclaimed in Jesus’ Name, not through law-abiding.  Bock notes that, “Responding to Jesus represents fulfilling the law, and so receiving him brings its intention to pass.”  Overall, Luke demonstrates that justification cannot be obtained through the Law, but rather by faith in Messiah Jesus, exclusively.

CONCLUSION

Though I have only covered one aspect for the purposes of this review, overall, A Theology of Luke and Acts is a remarkably thorough and helpful volume by one of evangelicalism’s foremost scholars on Luke-Acts.  Bock is not lacking in his engagement of historical and contemporary scholarship, and is articulate in his interaction.  This volume is not written at a “popular” level, but will prove to be both accessible and beneficial for the student, seminarian, and pastor-theologian.  I recommend it enthusiastically.

NOTE: I was provided with a complimentary copy of this title from the publisher for the purpose of review, and was under no obligation to offer a positive review.

BOOK DETAILS

Read inside (PDFs): Sample Pages
Publisher: Zondervan
Author: Bock, Darrell L.
ISBN-10: 0310270898 | ISBN-13: 9780310270898
Binding: Hardcover
List Price: $39.99
BUY NOW at Westminster Bookstore: $21.59 – 46% Off

WORSHIP: “Service” or “Experience”

I’ve noticed a shift in the terminology some churches are using to refer to their weekly, corporate, Lord’s Day gathering.  Whereas many churches have long referred to the corporate gathering as the “Worship Service” or “Sunday Service”, some are abandoning the term “service” for the term “experience”.

Note the following church’s invitation, posted on their website, under the heading “THE SUNDAY EXPERIENCE”:

“You are invited to experience one of our relevant gathering environments where people of all ages can learn what it means to follow Jesus.”

“Our highest priority is to build relevant gathering environments where you can safely investigate and develop a friendship with Jesus.  It is our desire to remain relevant to the culture in which we live.  When you arrive at [Church Name] you will find a progressive environment filled with people like you.  The environment is casual, the friendships are real, and the truth is relevant.”

Jonathan Leeman, in his book, Reverberation: How God’s Word Brings Light, Freedom, and Action to His People, offers some excellent insight in this regard.  Noting several strategies churches employ in place of an utter reliance upon the Spirit of God working through the Word of God to create life and growth, he writes:

“One last strategy that risks undermining the gospel is the strategy of appealing to non-Christians by drawing them into the experience of worship.  The goal here is to let outsiders feel what worshiping God is like.  The problem, however, is that worship is not a feeling or an experience.  You cannot create true worship in people’s hearts by placing them in the right surroundings.  You might as well take them to the temple, have them sacrifice a lamb, and see if that doesn’t provoke contrition in their hearts.  A good percentage of the Old Testament is devoted to demonstrating that placing people in the right environment—in the land, under a king, with the law in hand—does not produce worshipers.

Worship, very simply, is born of repentance.  It’s the result of a Word- and Spirit-induced change of nature.  The unrepentant, by definition, neither worship nor experience worship.  The irony of so many hip and progressive churches is that they are relying on an old covenant mentality.”[1] (emphasis mine)

I’ll likely be pressing into this issue a bit deeper in the days ahead…  In the meantime, what are your thoughts on the shift from SERVICE to EXPERIENCE?

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[1] Jonathan Leeman, Reverberation: How God’s Word Brings Light, Freedom, and Action to His People (Chicago: Moody Publishers, 2011), 79-80.

THE LECTIO CONTINUA METHOD w/ Rev. Dr. Jon D. Payne

Is there a way of approaching the task of preaching that ensures a local church receives a balanced diet of the Word?  Is there a manner of proclamation that takes up “the whole counsel of God”, rather than allowing the preaching to be driven by the preacher’s every whim?  The answer is,”YES!”

Rev. Dr. Jon D. Payne, series editor of The Lectio Continua Expository Commentary on the New Testament, was kind enough to answer a few questions about the lectio continua method of reading and preaching, its benefits, and what we can expect from this exciting new expository commentary series on the NT.

As was touched upon yesterday, Dr. Payne is senior pastor of Grace Presbyterian Church (PCA) in Douglasville, GA, and Visiting Lecturer in Practical Theology at Reformed Theological Seminary in Atlanta. He is the author of John Owen and the Lord’s Supper (Edinburgh: Banner of Truth, 2004), In The Splendor of Holiness: Rediscovering the Beauty of Reformed Worship for the 21st Century (Tolle Lege Press, 2008), and co-editor of and contributor to a forthcoming collection of essays celebrating the 450th anniversary of the Heidelberg Catechism (Reformation Heritage Books, 2012). Dr. Payne is also a frequent contributor to Modern Reformation. Jon and his wife Marla have been married for thirteen years and have two children, Mary Hannah (9) and Hans (7).

KF: What is the lectio continua method of reading/preaching the Scriptures?  What are the benefits of such a method?

JDP: The Lectio Continua method of reading and preaching the Scriptures is the regular, consecutive, systematic, verse by verse exposition of God’s Word.  When executed faithfully, this method ensures that God’s Word is preached, and not something (or someone) else.  Sadly, it has become increasingly difficult for committed believers to find a church where the “whole counsel of God” is faithfully proclaimed.  Too often modern day preachers put style over substance, creativity over content.  Sermons are filled with personal stories, clever anecdotes, and entertaining illustrations, and not with careful exegesis and exposition — a simple explanation and application of the text.  At the root of this problem is a lack of belief in the inspiration, authority, sufficiency, and efficacy of God’s Word.  We boldly confess a high view of Scripture, yet our preaching reveals something quite different.

Dr. Jon D. Payne

The benefits of the lectio continua method of preaching are myriad. To name but a few:

1. The whole counsel of God is trumpeted forth (Acts 20:27; Matthew 28:20).
2. The difficult and thorny texts are not passed over (II Timothy 3:16-17).
3. God’s people learn how to study the Bible as their ministers preach through OT and NT books.
4. Faith is created and nourished in God’s elect through the Word of Christ (Romans 10:17).
5. The good news of Christ crucified, risen and exalted is preached from all of Scripture, thus underscoring the Christo-centric nature of the Bible (2 Corinthians 2:1-2).
6. The indicatives and the imperatives are boldly proclaimed.
7. The minister may not only choose “soap box” texts from which to preach.
8. In time, the congregation will hear the entire Bible preached and read in morning and evening Lord’s Day worship (NOTE: In the last nine years our church has read and preached through well over half the Bible in public worship). See I Timothy 4:13.
9. Ministers are marvelously free to preach with boldness and authority, since it is GOD’s Word that they are preaching, not man’s ideas.
10. Through careful exegesis and preparation, ministers grow in the grace and knowledge of our Lord Jesus Christ (Acts 6:4).  I think that the burnout rate and the rise of immorality among ministers are due, in large part, to a lack of time in the study.  Ministers who rely upon charm, charisma, style (ahem … dare I say, fashion), and intellectual gifts, and not upon God’s Spirit and Word, are easy prey for the Devil.

KF: What are the distinguishing marks of the Lectio Continua Expository Commentary on the New Testament (LCECNT)?  How often can we expect to see new volumes in this series?

JDP: The aim of the LCECNT is to provide biblical exposition that is unswervingly Reformed, Confessional, Christ-centered, Redemptive-Historical, and full of application. Each volume, as with every preacher, will have strengths and weaknesses.  But we trust that the end result will serve as an example to future preachers, a resource for current preachers, and an encouragement to all members of Christ’s church who desire to grow in their understanding of God’s life-transforming Word. In other words, these expository commentaries are not just for pastors and theologians, they are meant to be read by Christians everywhere.

New volumes will appear every few months. The next three vols will appear this fall and winter, 2012:

• The Gospel of John by Terry Johnson

• First Corinthians by Kim Riddlebarger

• First Peter by Jon Payne

KF: How did the vision for this series develop?

JDP: Several years ago I read through D.M. Lloyd-Jones’s multivolume expository commentaries on Romans and Ephesians. As a young and impressionable seminary student, these lectio continua sermons had a significant impact on my life and ministry. Now teaching homiletics at RTS Atlanta, I am aware of the great need for students to recognize the value of preaching through books of the Bible.  Many of them are coming out of churches where careful expository preaching is unknown. In addition, many pastors are losing confidence in God’s Word, and thus replacing systematic expository preaching with mostly topical the thematic sermons — of the poorer sort.

A couple of years ago it occurred to me that the wider church – ministers and laypeople included – could always use more serious biblical exposition in print, to help drive us back to biblical preaching in our congregations. Fresh and faithful expositions of God’s Word in print should be welcome in every generation. Many friends and colleagues have graciously agreed to participate in the series, and I trust that their contributions will be a blessing.  Currently, the list of contributors includes Terry Johnson, Iain D. Campbell, Sinclair Ferguson, Ian Hamilton, J. Ligon Duncan, Harry Reeder, Kim Riddlebarger, Joel Beeke, JV Fesko, David W. Hall, Richard D. Phillips, et al.  My earnest hope and prayer is that the series will be a help and encouragement to many.

I’d like to extend my gratitude to Dr. Payne for taking the time to answer a few questions about the series.  Please take a moment to check out the following resources by Dr. Payne: John Owen on the Lord’s Supper and In the Splendor of Holiness: Rediscovering the Beauty of Reformed Worship for the 21st Century.

Tomorrow, I’ll be posting my review of Galatians, by J.V. Fesko – the first volume in the LCECNT series.  Until then, CLICK HERE, to download a PDF sample of the series preface, introductions, and first chapter.

FOR DISCUSSION:

What manner of preaching is characteristic in your local church?  In light of this preaching method, how would you say the people in your church view God’s Word?
Leave a comment below…

A THEOLOGY OF LUKE AND ACTS…BLOG TOUR!

I’m excited to be a part of the upcoming blog tour for Darrell Bock’s new volume on Luke-Acts, hosted by Koinonia/Zondervan Academic.  As registration for the tour just opened up this morning, I wanted to share with you the opportunity to participate as well.  CLICK HERE (sorry, the blog tour has reached its participant limit) to head over to Koinonia for more information and to get registered.

The tour itself will run from July 23-27, 2012.  Check back here during the tour for my review which will focus on a particular portion of the book.

Below is a description of the book from the publisher, alongside a brief interview with Bock on the importance of Luke-Acts and its place in the canon of Scripture.

Publisher’s Description: Zondervan’s Biblical Theology of the New Testament Series has for years provided pastors, students, and readers with valuable analyses of New Testament books and their contents. In this latest installment, Darrell L. Bock examines Luke and Acts, drawing from his years of experience in biblical theory and interpretation to write an informative resource sure to prove invaluable for seekers of holistic biblical understanding.

A Theology of Luke and Acts identifies and evaluates the contribution of Luke, both to the New Testament and to the Bible as a whole text. Bock aims to demonstrate Luke’s significance and his influence in the development of theological discourse.

Features include:

• Lukan themes and thematic relevance
• Interpretation and significance of language and vocabulary
• Contextual importance of Luke’s placement in the Bible Continuing the valuable tradition of the Biblical Theology of the New Testament Series, Bock’s theories regarding Luke and Acts will prove a lasting resource for pastors and aspiring biblical scholars alike.

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REVIEW: THE BEGINNING AND END OF WISDOM by DOUGLAS SEAN O’DONNELL

Perhaps the most familiar genre of biblical literature to the average layperson is the epistle.  Given our Western propensity toward the practical and the immediate, the letters of the New Testament provide us with straightforward statements about what Christ has done and how we are to live in response; so it’s no wonder many of us initially flip to these sections of the Bible in our daily reading.  But how do we fare when it comes to the literature of the Hebrew Bible?  Apart from the familiar narratives that most have experienced, at the very least in their Sunday School days, the Old Testament still remains a mystery to many gospel-believing Christians.  And given the lack of familiarity and confidence in handling much of the Old Testament among many followers of Christ, it’s likely that a portion of that may be due to the fact that many pastors could use a refresher when it comes to rightly handling and preaching the Old Testament.

In light of this reality, I am thankful for the growing number of resources that aim to assist believers in understanding and developing a Christ-centered, gospel-focused, redemptive-historical hermeneutic for reading and interpreting the Old Testament Scriptures.  After all it was Paul who began his letter to the Romans indicating that “the gospel of God” was something God “promised beforehand through his prophets in the holy Scriptures, concerning his Son” (Romans 1:2-3, ESV).  Jesus, as well, “beginning with Moses and all the Prophets…interpreted to [the disciples on the Emmaus Road] in all the Scriptures the things concerning himself” (Luke 24:27, ESV, emphasis mine).  Certainly “all the Scriptures” includes the Wisdom Literature of the Hebrew Bible, and Douglas Sean O’Donnell has provided us with a very helpful example of effective Christ-centered preaching from this portion of God’s Word in his, The Beginning and End of Wisdom: Preaching Christ from the First and Last Chapters of Proverbs, Ecclesiastes, and Job (Crossway, 2011).  (Talk about a Puritan-length title!)

The Beginning and End of Wisdom is a collection of a handful of O’Donnell’s sermons from the Wisdom genre as he seeks to initially instruct the reader/preacher through demonstration in practice.  I was thoroughly encouraged by the posture taken by O’Donnell as he approached his task.  Noting the primacy of Christ he states, “Life does not come through Bible literacy.  Life comes through Jesus.  And a right understanding of Scripture comes through knowledge of Jesus and trust in him.”  As O’Donnell approaches this genre of biblical literature he reminds the student of Scripture of the “demeanor” one must take, that is: “that God remain large and we remain small.”  O’Donnell displays, what I believe to be, a genuine reverence for Christ and his word, a serious approach to his task of interpretation, and a passion to see the gospel elevated and hearts awestruck by the God of the gospel in the Old Testament Scriptures.

I particularly enjoyed O’Donnell’s sermon in from the first chapter of Job (1:1-12).  With his aim set on the gospel, O’Donnell’s honesty allows the gospel to rest sweetly on the ears of the hearers of the text as he reminds us, “We come to a book (Job) that will teach us that God’s love for us is bigger and broader than sentimentality and sympathy and that his will for our lives is vaster and grander than our personal happiness or success.”  In light of Job’s life situation and response to the suffering from God’s providential hand, O’Donnell notes in Christocentric terms, “When Jesus walked the earth, he called everyone, as he still calls them, to put him and his kingdom above possessions, family, friends, and reputation, and to accept, if necessary, suffering, persecution, and the loss of home job, money, or even life.”  Thus, O’Donnell gets to Christ without rushing with hermeneutical irresponsibility toward a connection, preaching and teaching the text responsibly.

Before two appendices on “Preaching Hebrew Poetry” and “Book Summaries and Suggested Sermon Series”, O’Donnell moves from the finished product to show the readers the tools necessary to get there.  This is a bit of a different route to take as many would think to start with the materials and method before considering the finished product.  However, in his chapter entitled “How Shall Wisdom Be Preached?” O’Donnell gives careful hermeneutical consideration and instruction to that which his has just demonstrated in his sermons.  For the person who lacks acquaintance with the art of preaching Christ from the Old Testament, this order serves to effectively immerse the reader in the manner, style, and practice of preaching Christ from the wisdom books so that the dots will likely be more quickly and readily connected through, “Yeah-I-see-how-you-did-that…” moments.  The chapter on hermeneutics is incredibly helpful, especially in O’Donnell’s inclusion of charts that connect Wisdom Literature text with like texts from the New Testament.

Overall, with a reverence for the God of the Word, and a desire to see Christ exalted as the gospel is proclaimed, The Beginning and End of Wisdom is a excellent book to consider adding to your library as it relates to Christ-centered hermeneutics!  I recommend it!!

*The publisher, at no charge, for the purpose of review, provided a copy of the aforementioned title.  I was under no obligation to write a favorable review.

BOOK DETAILS

Read inside (PDFs):Sample Pages

Publisher: Crossway/Good News Publishers
Author: O’Donnell, Douglas
ISBN-10: 1433523345 | ISBN-13: 9781433523342
Binding: Paperback
List Price: $17.99
BUY NOW at Westminster Bookstore: $11.73 – 35% Off 

CLICK HERE to check out O’Donnell’s recent article in Themelios entitled, “The Earth Is Crammed with Heaven: Four Guideposts to Reading and Teaching the Song of Songs”