Ecclesiastes: A Life Well-lived

I recently finished teaching through the book of Ecclesiastes for the third time this spring. I worked through the book with the 11th graders earlier this spring, then the 12th graders while simultaneously teaching it to a group of adults at my church. After all that time spent in Solomon's masterpiece, all I can say is, "What a book!"

What I would like to do in this post is offer a summation of the book as I have come to understand it over these past months. In doing so, I do not suggest that I have mastered it. Far from it! This is a book that demands a lifetime. I have only scratched its surface.

In many ways, Ecclesiastes is unlike any other book in the Bible. Written by Solomon probably toward the end of his life, it is a mix of autobiographical narrative combined with proverbial statements that present the reader with a worldview proposal. The book is then an invitation to accept and integrate this worldview into one's life, and in doing so, offer the hope of meaning and purpose in an otherwise meaningless and purposeless existence.

The main idea of the book, which I will come to in a moment, flows out of a question posed in 1:3: "What advantage does man have in all his work which he does under the sun?" (NASB). In posing this question, Solomon is asking the question that most people at one time or another ask as well: what is the point of this existence? We are born, we live, we die, but what is the point? Is there any profit for a man for all his labor? Is there anything that carries over once we have lived our life? Is there any surplus? As I said, at some point in time, we all ask this question, or at the very least, we come right up to the point of asking this question (whether we actually do or not depends on whether we want to actually discover the answer).

For Solomon, as for us, what is painfully obvious about life is that it is always changing. The only certainty is that there is little that we can be certain of. Everything changes; nothing is permanent. In fact, some interpreters have argued that is precisely what Solomon is saying when he ascribes life to "vanity," a Hebrew word which means "vapor" or "breath." In this view, Solomon's employment of this word, repeated twenty-two times throughout the book, forces us to recognize the temporary nature of life. Like the vapor exhaled on a cold winter's day dissipates and drifts away, so too does life. It is as though Solomon looks at life, with all it's changes and insecurities and declares it for what it is: transient and temporary. This is its nature. And because it is temporary in nature , it is a poor source for meaning and purpose, the very thing man so desperately seeks.

And in this transient world where there is little solid ground upon which to settle ourselves and begin to answer the opening question of the book, the very hope of finding an answer begins to diminish, to dissolve away like the very vapor Solomon compares it to. Ecclesiastes reaches into the chest of its reader and begins to squeeze his heart with this terrible revelation: he can't find what he so desperately seeks. Meaning, purpose, satisfaction, these are all beyond his reach. The desire is there, for God Himself has implanted that desire within the heart of man (3:11b), yet the ability to find it lies beyond reach (3:11c). For all the incredible things man can accomplish, he cannot find the answer to this most basic of questions. And why is this so? God has so designed it so that man will only find meaning, satisfaction, and purpose when he comes to understand that such things are only found in God. It is God who has given life as a gift to be enjoyed (2:24), who purposes every event under the sun (3:1), and who ultimately is the source of joy (6:20). In short, Ecclesiastes is a call to live life by faith in the God who alone can answer man's most pressing question: what is the point?

And this brings me to the big idea of the book. If we will apply this wisdom--to live a life of faith in the sovereign God who is Lord over time and the events that occur in it, who gives life as a gift, and especially if we begin to do so in our youth (12:1), at the end of life we will be able to look back and say, "There was meaning and purpose to my life, and even though there were some hard times, all in all it was a satisfying life. And the future has meaning as well, because there is everlasting profit to be enjoyed once this life is complete." Meaning and purpose in the day-to-day, and the promise of surplus for tomorrow, are available to the Christian who walks in faith with the Lord of meaning and purpose. That is the main idea of Ecclesiastes.

The Apostle Paul lived his life this way. In Acts 20:24, when he was addressing the Ephesian elders before he went to Jerusalem, he said this: "But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God." This was his worldview, his philosophy of life. It was meaningful, satisfying and joy-filled. It wasn't always pleasant, and at times to someone looking in from the outside it may have seemed as though some of the terrible experiences of his life argued against his worldview and the worldview of Ecclesiastes.

But Paul never let the anomalies and apparent contradictions deconstruct what he knew to be true: God had a plan and a purpose for Paul, and that plan and purpose extended from this life into the next. For Paul, his responsibility was simple: "Fear God and keep His commandments" (Eccl.12:13). And the result of living this worldview? Paul himself summarizes it in his second letter Timothy: "I have fought the good fight, I have finished the course, I have kept the faith; in the future there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will award me on that day; and not only to me, but also to all who have loved His appearing" (2 Tim.4:7-8; Eccl.12:14).

These are the words of a man who had grasped the message of Ecclesiastes. In a world that is ever-changing and seems to provide little in the way of solid ground upon which to find our footing, there is hope. Hope that, when the curtain of this life begins to close, we too can look back over however many years the Lord has given us and conclude with Solomon, Paul and the countless others who have faithfully walked with Jesus on the mountaintops as well as in the valleys: "It was a meaningful life. I am satisfied. And now comes the profit and surplus of eternity in the presence of the Savior Himself. Joy beyond anything I can imagine!"

Compared to this, everything else is just vanity and grasping after wind.

When All We Can Ask is "Why, Lord?

My wife and I were watching a bit of television this evening when we received the news that my friend Evan's Resplendent Bride (as he lovingly referred to her) Danielle had gone to be with the Lord after a long, courageous battle with cancer. In that moment, it was as though the air had been sucked out of the room. As a minister of the gospel, death is no stranger to me--it kind of goes with the job--and I am always sobered by the passing of a human being, but a few of these occasions strike me particularly hard, and leave me asking the question we all ask at one time or another: "Why, Lord?"

Why did the Lord feel that it was necessary to take Danielle home? To those of us who know Evan, either personally or through social media, he and Danielle's marriage, while brief, was the kind of marriage we all desire, and Evan is my model for how to be a Christian husband. The deepest love and commitment was the DNA of their union, and they freely proclaimed that their marriage was built on Jesus Christ and Him alone. I have never known a couple so devoted to one another, and their marriage was the best example of the love of Christ for His church that I have ever seen. As a couple, they not only believed in the high calling of a biblical marriage--they lived it!

So why did this happen? Why did the Lord feel it was necessary to call Danielle home? With so many marriages failing, even Christian marriages, why would the Lord not want to keep this one around as an example and encouragement to others? Why would He take Evan's beloved bride--the wife of his youth, His gift to him? It just doesn't make any sense to me. 

My wife asked me how I was feeling. I didn't tell her the truth. 

The truth is, I'm feeling confused, extremely sad, and a little bit angry. I am also asking, "Why, Lord?"

What is the right response in a moment like this. As a Christian, how am I supposed to feel? Is it okay to be confused? Sad? Even a little bit angry? These are normal human emotions, and God is a big God...He can handle them. But always our big God calls us to bigger things, and so, as I sit here, my head swirling with Scripture and my heart crying out in prayer even as the tears fall, I am driven to the reality that, in the end, their can be only one response of the Christian to his God, no matter the circumstance:

Faith.

I freely admit that I do not understand why this has happened, but I know the God who is Lord over time, the One who has numbered our days and promises to sovereignly direct us through each one until we reach that final day. Of Him who so loves us and chose us before the foundations of the world, shall we accept only the good and not the bad. That was Job's question, and he asked it knowing full well what his answer was. It is the same answer that must be mine tonight, as I sit here in the dark. For the Christian the answer must be,"I accept both, for He is Lord of both."

If Jesus is to be Lord of our lives, then we must allow Him to be Lord over every area and event of our life, the good and the bad, the happy and the sorrowful. As children of God, we do not need to know the "why" to every thing that happens--we only need to know the Who by whose permission they occur. Part of learning to walk with the Lord Jesus through this messy, sin-affected life is learning to trust that He is God, and I am not. How desperately we need this perspective in those moments when all we can ask is, "Why, Lord?" Take courage, for He is seeing His purposes through, and they are perfect: perfect in plan and in execution. 

Our hearts break at times, and at moments the grief seems almost unbearable. But those moments are also precious opportunities for our spirits to soar as we finally open our clenched fists and say, "Okay, Lord. I belong to you. Your plan and purposes are so far greater then anything I could ever begin to imagine."

"Do with me as you will."

Review: Is God anti-gay? by Sam Allberry

Is God Anti-gay? And Other Questions About Homosexuality, the Bible and Same-sex Attraction.

Sam Allberry

The Good Book Company: UK

2013, 2014

As a Christian, how am I supposed to think about the issue of homosexuality? How am I supposed to interact--in the workplace, in the family, or in the church--with those who have "come out" and identified as being homosexual? What do I say when an advocate for homosexuality accuses me of picking and choosing which Bible verses apply and which do not?  And what do I do if a Christian tells me that they are attracted to the same sex?

These are some of the issues that Christians are struggling with in this brave, new world in which we live. We want to remain faithful to the Bible, but the current pull of society is a strong one, and many are struggling with how to integrate their faith with the real-world issues of same-sex attraction (here after SSA).

If these questions and struggles resonate with you, then this little book is just what you have been looking for. It is not written to those who are struggling with SSA so much as it is written to those who are struggling with unanswered questions related to the issue of SSA, and specifically, how we as Christians can be faithful to Scripture and still be vessels of God's love to those who identify as having same-sex attraction.

This is a quick read (only 85 pages of text), but it is rich and deep and unlike some other books on the subject, it is extremely readable. After an autobiographical introduction, Sam organizes his material into five brief chapters, concluding with some helpful insights into the question, "What should I do if a Christian comes out to me?" The remainder of this review will focus on summarizing the main ideas of the book.

Chapter one addresses what the Bible says about sex and marriage, because Sam believes that before we ask what the Bible says about homosexuality, we must begin with what it says in general about sex and marriage (p.13). Only when we understand God's mind on these subjects will we be equipped to understand what He says about homosexuality and SSA.

Having established the biblical idea of marriage, chapter two addresses the specific texts of the Scriptures that speak directly to the issue of homosexuality, including responses to common objections to the traditional interpretations of these texts. As has been pointed out by Christians and non-Christians alike, there are not many texts that address this subject, but as Sam points out, infrequent references do not mean that the matter is not important. What it does tell us is that the Bible is not so much "fixated" on homosexuality as it is on placing the issue in the broader context of what the Bible is primarily about--"the announcement of what God has done for us in Christ, and the need for repentance and faith" (pp.25-26). The chapter concludes by helpfully addressing the common view that it is permissible to be in a committed same-sex relationship.

Chapter three begins with the provocative statement, "We should expect a number of Christians to experience forms of same-sex attraction" (p.43). This may seem shocking, but Sam reveals his reasoning for believing this. He roots it directly in the doctrines of the Fall and depravity. He writes, "Christians succumb to the ravages of this fallen order as much as anyone" (ibid). He continues:

Being Christian makes us no less likely to fall ill, face tragedy, or experience insecurity. It is not un-christian to experience same-sex attraction any more than it is un-christian to get sick. What marks us out as Christian is not that we never experience such things, but how we respond to them when we do" (ibid, emphasis mine).

When viewed from this perspective, SSA is no longer just some particularly deplorable sin, but a consequence of the depravity shared by all of us, just like anger, jealousy, heterosexual lust, etc. This idea needs to be carefully fleshed out, but I think Sam is on the right track. The bulk of the chapter is then made up of some pastoral encouragements on how a Christian struggling with SSA should respond, including an excellent discussion on the sensitive subject of singleness.

How should the church handle the issue of homosexuality? What should be the response if a homosexual couple begins to attend a church that believes that the practice is sinful? These and other related questions are helpfully addressed in chapter four. There is absolutely no suggestion that the issue can be just overlooked or ignored, but rather Sam encourages an appropriate timing for the conversation, and exhorts churches to ground that conversation in the gospel, rather then the sexual issue (p.65). Sam also has some valuable suggestions for how a local church can support Christians who are facing with SSA (pp.66-71).

Chapter five is loaded with suggestions and encouragements for how to have a conversation about homosexuality out in the marketplace. Just as with any lost person, the center of our message is the gospel. The gospel message is a difficult one for people to hear, and that is particularly true when it comes to the issue of homosexuality in our highly-charged current atmosphere. But it remains the only message that offers any hope. Here Sam's wisdom is invaluable as he guides the reader through some recommendations on how to share Christ with someone who is gay.

Finally, Sam concludes by addressing a fear that most Christians have: what do I do if a Christian comes out to me? (pp.84-85). What do I say? Sam's encouragement is twofold: 1) Thank them for trusting you with this disclosure. And 2), listen, pray with them, and encourage them:

"The Christian actively wrestling with these feelings, striving to flee from temptation, wanting to honor Christ and walk faithfully with him--they'll need encouragement, prayers and people to talk to from time to time" (p.85).

Paul's encouragement to the Galatians is surely an encouragement to us as well when we find ourselves with the responsibility of encouraging a fellow believer struggling with SSA:

"Bear one another's burdens, and thereby fulfill the law of Christ" (Gal.6:1 NASB). 

I have been looking for a book like this one for some time. It is timely, sensitive, and rich in wisdom for such a time as this. I commend it to you!

http://www.amazon.com/God-anti-gay-Questions-Christians-Ask/dp/1908762314

http://www.christianbook.com/is-god-anti-gay/sam-allberry/9781908762313/pd/762313

A Review of Heaven Is for Real

  

This week, the movie Heaven is for Real will be released in theaters across the country. The movie is based on the NY Times bestselling book of the same title, which claims to be an account of a young boy’s near-death experience and the visions he has of heaven. This book has flown out of bookstores and been downloaded thousands of times, which tells us something: for all the skepticism of the supernatural that we so often hear about, Americans are still very, very interested in knowing what lies behind the curtain of death. This book claims to pull that curtain back and give the reader a peek of what heaven is like. And it’s not just non-Christians who are reading this book. Christians also are proclaiming their love for the book, seeing it as a confirmation of what they believe and distributing it to their unsaved friends, neighbors and family members as proof of the Christian faith.
   
The popularity of Heaven Is for Real among Christians is easy to understand—people are desperate to have their faith validated in some way. However, my argument is that it does exactly the opposite and actually undermines our confidence in the source that we do have and can be confident in—the Bible. Most of us who have spent any time in a Bible-believing church are familiar with the concepts that the Bible is inspired (it comes from God) and inerrant (it contains no errors). But when it comes to how we handle the claims made in a book like this, it is critical that we also remember a third thing that Christians over the centuries have affirmed with respect to the Bible: it is sufficient. This means that everything that we need to know in order to be saved and live as followers of Christ is contained in His Word. We do not need anything else. Other, man-produced works (such as biblical commentaries, devotionals, etc.) can be and often are beneficial in helping us to understand the Scriptures and practice our faith, but it is the Bible alone that is entirely sufficient for every believer, in every place, and in every time. The Scriptures are the means by which we evaluate everything else. When we give something other than the Scripture the place of sufficiency for truth and practice, we open ourselves to much error. And that is exactly what Heaven Is for Real encourages its readers to do.

One of the more problematic (and annoying) issues with this book is that it is based on an argument from experience. This always presents a difficulty for evaluating claims like the ones made in Heaven Is for Real because it is very, very difficult to disprove an experience. One can argue with objective things like concrete evidences and facts, but experiences are subjective and eventually always distill down to a “Who are you to tell me that my experience is not real?” kind of plea. It is virtually impossible to disprove an experience.

What is needed for good evaluation of a claim is objective, disprovable evidence that corroborates the subjective experiences. For example, the resurrection of Christ was experienced by the women at the tomb and the disciples, but there was also objective evidence that corroborated their testimony. All anyone had to do was produce the body of Jesus and the claims would have been disproven. In this example, the experience of meeting with the resurrected Christ, an experience shared by numerous people, by the way, is also validated by the concrete evidence of the empty tomb. Such is not the case with the claims of this book. No one can produce any contrary evidence that directly disproves this little boy’s claim to having visited heaven. This very fact should remind us to proceed with extreme caution.

So what does the Bible say about heaven, and do any of the claims made in this book contradict the Scriptures? First of all, the Bible gives us no indication that the claims made in this book is the way God works. Quite the contrary, Hebrews 9:27 makes it quite clear that humans are destined to die once and then face judgment. There are very specific occasions in Scripture in which someone is said to have seen heaven (or Paradise) and then return. For example, in 2 Cor. 12:2-4 a man (possibly Paul himself) is said to have experienced seeing and hearing things in Paradise, but it is significant that the text specifically says that this man was forbidden to tell anything about it. No books. No movies. No fireside stories, period. Another example is the Apostle John, who was permitted to see and record what he witnessed of heaven. How do we know that we can trust the experiences and visions of these writers? Because they are recorded in Scripture. Scripture itself validates their claims. The same cannot be said for the claims made in this book and others like it.

Second, many of the descriptions made in the book are related to the New Earth, not the intermediate state that the Bible says is the temporary location of those who have died in Christ prior to His Second Coming. This is an important distinction. Visions of streets of gold, gates that are made out of pearls, and other things described refer to a place that, according to the Bible, will not exist until the future (Rev.20:1-3) and reflect the theology of campfire songs about “heaven,” rather then what the Bible says about what believers will experience when they die. Other descriptions such as everyone having wings, the angel Gabriel sitting to the left of God the Father, halos, Jesus’ rainbow-colored horse, etc., simply have no support in Scripture. These warm, comforting pictures may make us feel good inside and seem to bolster our confidence in what we have believed in, but in reality they are eroding our confidence in the biblical portrait--the one thing we can be confident is accurate.

Third, we do know from Scripture some things about what will be experienced immediately after death. We know that when we leave these bodies, we will be with Christ (2 Cor.5:6; Luke. 23:43). We know that being with Christ will be better than anything we have experienced during our earthly lives (2 Cor.5:8). While not occurring immediately after death, we are comforted in the revelation that a reunion of sorts will occur at the Rapture (1 Thess.4:13-18). And we know that one day our spirits will be rejoined with our bodies (1 Cor.15:52-53), fitted with bodies perfectly equipped for eternity. The Bible has much to say about life after death, and what it says and does not say is the only source of comfort, joy, hope and confidence. Claims of new revelation that enhance what the Bible says are a temptation in that they seem for a moment to give a sense of confidence, comfort and hope, but like a drug addict who must use more and more drug in order to reach the same high, Christians who seek confirmation of their faith, comfort and hope outside the sufficiency of Scripture will find themselves looking more and more often outside its pages for their next fix.

So are the little boy and his father lying? I prefer to say that what is being said does not present an accurate portrayal of what the Bible has to say on the subject. There is much about the human mind and consciousness that is unknown, and sometimes it can conjure up amazing images that do not always have a basis in reality (e.g.., dreams and nightmares). At the same time, I am the father of a little boy of about the same age as the boy whose experiences are recorded here, and I can say with absolute confidence that little boys have very active imaginations, and are happy to embellish when encouraged to do so or when they are saying what they think someone else wants to hear. Beyond that I will leave to the Lord to judge the motives.

In closing this review I want to return to that word I have used several times—sufficiency. A very real and present danger for Christians is that they begin to seek to find their comfort in the images and visions contained in this book and movie rather than in Scripture. The question of what we will experience after we die is a tantalizing one, and it is normal to wonder about it, especially in times of grief. However, it is vital that we guard ourselves from capitulating to the temptation to validate our faith or find comfort outside of the safety of God's perfect Word, ministered to us by the Comforter, the Holy Spirit. A purposeful return to the doctrine of the sufficiency of Scripture will guard us from making the mistake of seeking to validate our faith through experience, whether our own or another's, and will ensure that we find our source of hope and comfort in the living Christ.

I cannot encourage believers to read this book or view the movie. In fact, I would encourage you to avoid it.

Is God's Will Like a Garmin?

“Recalculating route.”

You have probably heard those words before. You’re driving along and suddenly realize that you just missed your turn. Your anxiety is checked, however, by a female voice with a calming, pleasant British accent who announces that there is nothing to fear, for in her omniscience (assuming you remembered to update the maps!) she will soon have you back on track.

Ahhhh…the wonders of modern technology!

And so, armed with such technology, the directionally-challenged among us bravely venture out onto the highways and byways of the world, confident that in spite of any predispositions to miss turns or get off on wrong exits, that little cartoonish vehicle on the screen will eventually get us to where we are supposed to be.

But what about our journey in this thing called life? Is a GPS device in our car in any way analogous to how God accomplishes His plan for our lives? To put it another way, is it possible to miss a turn that God intended for us to take, either by our own misstep or through no fault of our own, and in doing so force God to recalculate our route in order to get us back on track? Is it possible that we could even get so off-track that our original destination is no longer available?

To try and answer the question, we must look at how the Bible describes God’s will? Sometimes, the Bible speaks of God's prescriptive will. All of God’s commands fall under His prescriptive will. In this sense, we should think of every evil or sinful act as being contrary to the will of God. For instance, when God says that Christians should abstain from sexual immorality, “for this is the will of God” (1 Thess.4:3), He is referencing His prescriptive will. Christians can choose to deviate from God's prescriptive will, a choice which will require corrective measure from God. So in this sense, yes, a Christian can get off-track from God's purpose for their life.

However, Scripture also speaks of another will of God, a sovereign will by which God is accomplishing His plan and purpose for all of history and the people and events that are a part of that history. Sometimes the details of this plan are not revealed, and how God accomplishes His sovereign will is in large part a mystery to us, but the Bible makes plain that such a will exists, and that violations of His prescriptive will in no way detour the execution of this sovereign will (Joseph, Esther, Job and Jesus Himself are just a few of many examples.) Originated in eternity past, God's sovereign will is being accomplished and will be accomplished perfectly, without deviation, in all its details.

It is this mysterious, secret, sovereign will of God that is in view in Ecclesiastes 3:1, where Solomon encourages the people of God to view all of life as the unfolding of His plan and purposes when he writes, “To everything there is a season, a time for every purpose under heaven.” From womb to tomb, as it were, Solomon unapologetically declares that God has a particular purpose for everything and every person. From birth to death and everything in between, through all and over all stands God’s sovereign will. Nothing happens by accident. Everything has a purpose. Even our own sins fall under this umbrella of the sovereign will of God. Furthermore—and this is hard—sometimes God allows difficult things that are violations of His prescriptive will to occur in our lives as part of His sovereign will. This is a mystery to be sure, but faith can enable us to bear this theological tension and even cling to it and draw comfort from it, despite the mystery.

The Apostle Paul writes in a similar vein in Romans 8:28: “And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.” We can be assured that God’s purposes are not thwarted by missteps. Nor is He surprised by these missteps, forced to recalculate our route in order to get us where He wants us to be. Rather, every event in our lives, the good and the bad, take place by His permission and are part of His sovereign and good will.

So…is God’s will like a Garmin? Well, it depends. If we are talking about His prescriptive will, then we can be assured that, though we will deviate at times from the path, He can correct our course if we will admit our error. But if we are talking about his sovereign will, His purpose and plan for history of which we are a part, well, then we never really deviated at all. Ultimately, you and I are exactly where God wants us, no matter what circumstances brought us to this moment. And if we are wise, we will seek to see those circumstances from God’s point of view, for we can be assured that, in spite of the pain associated with them, they are being used by God in our lives to fulfill His good and perfect plan.

Genesis 1:26-28 and the Millennial Reign of Christ

As I have been working my way through the period of Israel 's history in the land and then into the exile, I have been doing so with Genesis 1:26-28 in mind, where God gave man dominion over the earth.  Genesis 3, of course, documents man's fall and subsequent loss of that ability to exercise dominion, but the purpose of God still stands.

As I read through the history of God's chosen nation and the human kings who were to act as mediators of God's royal authority on the earth, I am struck by their role and their failure in two respects.  First, although annointed by God, even David could not fulfill the assignment given in Genesis 1 because of the curse of sin.  Second, since that assignment has never been fulfilled, it follows that one day it must be fulfilled because God's words will not return to him void and unfulfilled. 

That fulfillment will occur during the Millennial Kingdom when Jesus Christ, the perfect Man, reigns over the earth, and we with Him.  So it occurs to me, just how important is it that Jesus Christ reign on the earth?  It is critical, because His reign, among other things, fulfills a purpose of God for man that, to this day, stands unfulfilled. Far from being an unimportant doctrine, the millennial reign of Jesus Christ is vitally important because it restores man to His earthly purpose, fulfills the "marching" orders God destined man for when He created us, and vindicates God against any charge that His purposes went unfulfilled.

That's pretty cool!

Demolish and Rebuild: The Task of the Expository Preacher

As has been often lamented, there is an unfortunate shortage of expository preachers in pulpits today.  By expository, I mean more then a Sunday morning commentary on a biblical text or a short devotional on a passage of Scripture.  That is not expository preaching.  Expository preaching consists of accurately unpacking a passage or passages in their context in order to reveal God's truth contained therein and then specifically explaining how God's truth applies in the lives of today's hearers.  And unlike the feel-good, best life now messages that are often times today passed off as preaching, expository preaching means that those who are listening may get uncomfortable.  The thesis of this post is that such discomfort, if the preaching is truly of an expository nature, is not only a possibility, it is inevitable.  At the same time, simply because a sermon resulted in discomfort for its listeners does not mean that it was expository.  In order for a message to truly be expository, it must not only demolish the listener, but also rebuild the listener.  As the process unfolds, the listener is lovingly brought face to face with his imperfections as revealed in Scripture, and then shown how to respond appropriately.

More then once I have heard words to the effect of, "I love coming to this church.  I never feel bad about myself when I leave!"  Now in one sense, statements like these are an absolute condemnation on a preacher.  If no one listening to you is ever feeling challenged, then you have two options, as I see it.  You can either go to your study, shut the door, ask God's forgiveness and start making some changes to your philosophy of preaching, or you can get out of the way and let someone else stand in the pulpit.  Why?  Because you, my friend, are not preaching.

At the same time, it is just as great a condemnation of a preacher if his people walk out every morning with their heads hung in shame, drowning in guilt, with no idea how to make the changes he has so passionately and vocally declared that God demands of them.  The preacher who simply lambasts his listeners without lovingly offering them the accompanying refreshment so critical to them responding appropriately to the Bible is a preacher who fundamentally does not understand the gospel which he so viscerally preaches.

As he accurately preaches the Scripture, the preacher's sermon should suck the air out of the lungs of the congregation, but then it should blow new air back in.  Sadly, what passes for much of preaching these days does only one or the other.  The former is nothing more then a brow-beater and a bully; the latter is little more then an inspirational speaker.  True expository preaching brings the congregation to the scalpel, but it does not leave them eviscerated and hemorrhaging; it brings them healing and encouragement after the cutting is done.  Likewise, it does not prescribe a band-aid for a broken leg, or worse yet, ignore that the leg is broken.  Expository preaching shows how the Word of God wounds, but also how it heals.  Armed with the Scriptures and empowered by the Spirit, the preacher is a demolisher, but he is also a re-builder.  As they respond appropriately to the Word and the Spirit, listeners leave the meeting experiencing both repentance and joy.  Their love for Christ is rekindled by God's Word and their commitment to persevere is recharged by God's grace.

None of this occurs simply because a preacher is talented or a good orator.  This effect does not require absolute precision in speech  or a dynamic style.  Nor must the preacher shout and pound the pulpit in order to accomplish his task (Sinners in the Hands of an Angry God accomplished this dual-task of demolishing and rebuilding even though Jonathan Edwards apparently delivered the sermon in his usual monotone).  Rather, it is simply the natural consequence of true expository preaching.  And it occurs only when the preacher has first allowed the text to penetrate his own heart.  If a preacher is going to guide his congregation to the sword and the accompanying refreshment of God's Word, then he must first experience it himself.  Only then is he prepared to stand before his congregation and discharge that most sacred of responsibilities: the ministering of God's Word to God's people.

Soli Deo Gloria