Solemn pleadings for revival
‘Keep silence before me, O islands; and let the people renew
their
strength: let them come near; then let them speak: let us come
near
together to judgment.’ Isaiah 41:1
SUGGESTED FURTHER READING: Psalm 85:1–13
The text is a challenge to the heathen to enter into a debate
with the living God. The Lord bids them argue at their best, and let the controversy
be calmly carried out to its issues, so as to be decided once for all.
He bids them be quiet, reflect and consider, in order that with renewed
strength they may come into the discussion and defend their gods if they can.
He urges them not to bring flippant arguments, but such as have cost them
thought and have weight in them, if such arguments can be.
He bids them be quiet till they are prepared to speak, and then,
when they can produce their strong reasons and set their cause in the best possible
light, he challenges them to enter the lists and see if they can maintain for a
moment that their gods are gods or anything better than deceit and falsehood.
We also who worship the Lord God Most High have a controversy with him.
We have not seen his church and his cause prospering in the
world as we could desire; as yet heathenism is not put to the rout by
Christianity, neither does the truth everywhere trample down error; nations are
not born in a day; the kingdoms of the world have not become the kingdom of our
Lord and of his Christ. We desire to reason with God about this, and he himself
instructs us how to prepare for this sacred debate.
He bids us be silent, consider and then draw near to him with
holy boldness, plead with him, produce our cause and bring forth our strong
reasons. It seems to me that at the beginning of the year I cannot suggest to
Christian people a more urgent topic than this, that we should plead with God
that he would display among us greater works of grace than as yet our eyes have
seen.
TOPICAL: What is Topical preaching?
Sermons can be generally grouped in four types: textual, topical, textual-topical, and expository. A textual sermon follows the structure of the text of Scripture, allowing the word flow to provide the sermon points. A topical sermon is organized around a thought, with the sermon points developed by the speaker and supported by proof texts. A topical-textual sermon merges the two, allowing the sermon points to flow either from the text or the thoughts of the speaker. An expository sermon follows the text of Scripture, and then seeks to draw out the full meaning of it. The goal of each type of sermon is to apply the Word of God to the lives of the hearers.
In topical preaching, the speaker has the freedom to address issues being faced by his hearers. If the need is a better understanding of sin, a series can be presented to address various aspects and results of sin. When done well, this type of preaching will give a broad-spectrum view of what the Bible says on a given topic. By focusing on issues in this way, people can develop a biblical understanding of any subject matter. Another benefit of topical preaching is unity of thought. People are able to follow the logical progression of thought, which often helps them remember what they have heard. This method lends itself well to the natural talents of a speaker, because the thoughts come from his own heart.
While topical preaching allows the speaker to develop quality sermons, it also has a number of dangers. If it is the only method used, the speaker can easily get trapped in the rut of only preaching on those topics that are of interest to him or those which are easily developed in a message. Likewise, the audience can become acclimated to “comfortable” or “exciting” messages, turning away from teaching that doesn't fit that model. A strict adherence to topical preaching will result in a stunted understanding of the whole counsel of God, even though certain subjects will be well understood. In some cases, a speaker may be tempted to think more of his own ideas than “rightly dividing the word of truth” (2 Timothy 2:15).
For these reasons, many pastors alternate between topical and textual or expository messages. The topical messages allow them to address current issues in society or the life of the church, while the textual and expository messages build on the “big picture” of whole books in the Bible. Both are essential in encouraging balanced growth in the Christian life. How a sermon is organized isn't nearly as important as making it biblical and applicable. A topical message can be just as scriptural as an expository one, and an expository message can be just as interesting as a topical one.
Regardless of the type of message, if it is firmly grounded in Scripture and applied to life with vivid word pictures, it will accomplish the goal and draw people to follow Christ more closely.
EXPOSITORY. What is expository preaching?
Expository preaching
involves the exposition, or comprehensive explanation, of the Scripture; that
is, expository preaching presents the meaning and intent of a biblical text,
providing commentary and examples to make the passage clear and understandable.
The word exposition is related to the word expose — the
expository preacher’s goal is simply to expose the meaning of the Bible, verse
by verse.
As a method, expository preaching differs from topical preaching and textual preaching. To prepare a topical sermon, the preacher starts with a topic and then finds a passage in the Bible that addresses that topic. For example, for the chosen topic of “Laziness,” the preacher might refer to Proverbs 15:19 and 18:9 and touch on Romans 12:11 and 2 Thessalonians 3:10. None of the passages is studied in depth; instead, each is used to support the theme of laziness.
In a textual sermon, the preacher uses a particular text to make a point without examining the original intent of that text. For example, someone could use Isaiah 66:7-13 to preach on motherhood, although motherhood is only peripheral in that text, being merely an illustration of the true theme, which is the restoration of Israel during the Millennial Kingdom.
In both topical and textual sermons, the Bible passage is used as support material for the topic. In expository sermons, the Bible passage is the topic, and support materials are used to explain and clarify it.
To prepare an expository sermon, the preacher starts with a passage of Scripture and then studies the grammar, the context, and the historical setting of that passage in order to understand the author’s intent. In other words, the expositor is also an exegete—one who analyzes the text carefully and objectively. Once the preacher understands the meaning of the passage, he then crafts a sermon to explain and apply it. The result is expository preaching.
G. Campbell Morgan, pastor of London’s Westminster Chapel and known as “the prince of expositors,” taught that a sermon is limited by the text it is covering. Every word from the pulpit should amplify, elaborate on, or illustrate the text at hand, with a view towards clarity. He wrote, “The sermon is the text repeated more fully.”
As a method, expository preaching differs from topical preaching and textual preaching. To prepare a topical sermon, the preacher starts with a topic and then finds a passage in the Bible that addresses that topic. For example, for the chosen topic of “Laziness,” the preacher might refer to Proverbs 15:19 and 18:9 and touch on Romans 12:11 and 2 Thessalonians 3:10. None of the passages is studied in depth; instead, each is used to support the theme of laziness.
In a textual sermon, the preacher uses a particular text to make a point without examining the original intent of that text. For example, someone could use Isaiah 66:7-13 to preach on motherhood, although motherhood is only peripheral in that text, being merely an illustration of the true theme, which is the restoration of Israel during the Millennial Kingdom.
In both topical and textual sermons, the Bible passage is used as support material for the topic. In expository sermons, the Bible passage is the topic, and support materials are used to explain and clarify it.
To prepare an expository sermon, the preacher starts with a passage of Scripture and then studies the grammar, the context, and the historical setting of that passage in order to understand the author’s intent. In other words, the expositor is also an exegete—one who analyzes the text carefully and objectively. Once the preacher understands the meaning of the passage, he then crafts a sermon to explain and apply it. The result is expository preaching.
G. Campbell Morgan, pastor of London’s Westminster Chapel and known as “the prince of expositors,” taught that a sermon is limited by the text it is covering. Every word from the pulpit should amplify, elaborate on, or illustrate the text at hand, with a view towards clarity. He wrote, “The sermon is the text repeated more fully.”
A sermon’s primary
function is to present the text.
While exposition is not the only valid mode of preaching, it is the best for teaching the plain sense of the Bible. Expositors usually approach Scripture with these assumptions:
1) The Bible is God’s Word. If every word of God is pure and true (Psalm 12:6; 19:9; 119:140), then every word deserves to be examined and understood.
2) Men need divine wisdom in order to understand the Word (1 Corinthians 2:12-16).
3) The preacher is subject to the text, not the other way around. Scripture is the authority, and its message must be presented honestly, apart from personal bias.
4) The preacher’s job is to clarify the text and call for a corresponding response from his
While exposition is not the only valid mode of preaching, it is the best for teaching the plain sense of the Bible. Expositors usually approach Scripture with these assumptions:
1) The Bible is God’s Word. If every word of God is pure and true (Psalm 12:6; 19:9; 119:140), then every word deserves to be examined and understood.
2) Men need divine wisdom in order to understand the Word (1 Corinthians 2:12-16).
3) The preacher is subject to the text, not the other way around. Scripture is the authority, and its message must be presented honestly, apart from personal bias.
4) The preacher’s job is to clarify the text and call for a corresponding response from his
Pride catechized and condemned
‘For
who maketh thee to differ from another? and what hast thou that
thou
didst not receive? now if thou didst receive it, why dost thou glory,
as if
thou hadst not received it?’ 1 Corinthians 4:7
SUGGESTED
FURTHER READING: Obadiah 3–12
Pride grows
apace like other ill weeds. It will live on any soil. In the natural heart it
flourishes, springing up without sowing and growing without watering; even in
the renewed heart it all too readily takes root when Satan casts abroad a
handful of its seed.
Of all
creatures in the world the Christian is the last who ought to be proud; and
yet, alas, we have had mournful evidence both in past history and in our own observation,
and worst of all in our own personal experience, that Christians may become
lifted up to their own shame. Paul set himself very earnestly to deal with this
disease when he saw it raging among the Corinthians. He felt it needful to do so,
for it was leading to other mischiefs of the most disgraceful kind. Pride and
self-conceit had led the members of the church in Corinth to choose for
themselves distinct leaders and to arrange themselves under separate banners,
the followers of this man thinking themselves better than the followers of
that.
Thus the body
of Christ was divided, and all sorts of ill-feeling, jealousy, emulation and
envy sprang up in the church of God where all ought to have been mutual
helpfulness and loving unity. Paul, therefore, earnestly and with great wisdom
assailed the spirit of pride. He was well aware that pride is shallow and
superficial. It cannot endure honest questioning and so he tried it by the
Socratic method and put it through a catechism.
He puts three
questions to it in this verse, which all called upon his friends to go a little
lower in their contemplation of themselves than their pride had before allowed
them to go. Pride said, ‘I have such and such gifts’, but Paul replied, ‘What
hast thou that thou didst not receive?’ Thus he digged deeper and undermined
pride.
‘All that I was, my sin, my guilt, my
death, was all mine own;
All that I am, I owe to Thee, my gracious
God, alone.’
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