04 - The Expediency of Exposition
PART TWO A PLAN FOR EXPOSITORY PREACHING
CHAPTER 4 THE EXPEDIENCY OF EXPOSITION
A. DISTINCTION
IT IS DOUBTFUL if the standard threefold classification of sermons-topical, textual, and expository-can be improved upon. Some have thought that the biographical sermon should be classed separately, but it also will fall into one of these three classes of sermons, according to the type. For instance, a biographical sermon on a character like Jabez would be classified as a textual sermon, since all that is said of him is found in 1 Chronicles 4:9-10. A biographical sermon on Naaman the leper (2 Kings 5) would fall in the expository column. Biographical sermons on characters like Moses, David, Peter, and Paul would have to be topical, if they were at all comprehensive, because material would have to be selected from so many different chapters and books of the Bible. To clarify in our minds the distinction between these three types of sermons we offer some very simplified examples. The topical sermon is the development of a theme which usually covers a good deal of territory, and may involve a number of aspects of doctrinal truth. Verses or statements from any book of the Bible, spoken of as “proof texts,” are woven into the outline in an orderly manner, in the development of the main theme which is suggested by the topic. A simple topical sermon on “The New Birth” might be carried out as follows: THE NEW BIRTH 1.The reason for it a. Spiritual death b. Eternal condemnation 2.The necessity for it a. Human inability b. Divine reality 3.The outcome of it a. New inward life b. New outward life
Statements from both the Old Testament and the New Testament would be incorporated under each sub-heading to give scriptural evidence and support to the facts being preached. In a textual sermon the preacher confines himself to one or two verses of Scripture, or possibly to just one sentence in a verse. This brief portion is enlarged upon and given rather exhaustive treatment. One might take Matthew 1:21 : “And thou shalt bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins.” Taking the very words of Scripture for a topic, “He shall save,” it could be outlined this way:
HE SHALL SAVE 1.The significance of the name a. A providential name b. A superior name 2.The agency of redemption a. It is personal b. It is individual 3.The certainty of salvation a. It is positive b. It is practical In a textual sermon no other Scripture is necessary, although an occasional quotation from somewhere else in the Bible might lend particular emphasis to the matter under consideration. In distinction to both the topical and textual sermon, the expository sermon is a treatment of a single extended passage of Scripture; a lengthy paragraph, a chapter or more than a chapter, or even a whole book of the Bible. The preacher will be confined in his treatment to the passage in hand, but will be very unlikely to attempt anything like an exhaustive treatment of the passage. Examples of expository sermons of various kinds will be shown later on so we will not present one at this point. This should suffice to clarify our minds on the matter of general sermon classification. Not many ministers today are doing any one of the three types of preaching correctly. As a matter of fact the vast majority of pulpit discourses today could not properly be classified in any one of the three groupings. Topical preaching is quite popular, but most of it has very little Bible content, and is not analytical or conclusive. Textual preaching is also very popular, but it, too, is not effective because of a lack of real interpretation of Bible truth. Some verse of Scripture is quoted which suggest an idea; that idea is incorporated in a subject, and the subject is then used as a point of departure for a thirty-minute demonstration of sermonic globe-trotting. Again, a phrase or a clause is used as a topic, which is repeated half a dozen times or more during the discourse, with two or three lengthy illustrations (which may or may not be related) packed in between the repetitions. All of this type of thing has been accurately classified by one minister of my acquaintance as “Bull-frog preaching-a croak and a jump.”
One time I engaged a man of some repute in a conversation about preaching. I asked him what type of sermon he used most extensively, giving the familiar threefold classification. He just laughed and said he didn’t know what kind he did. He said his professor advised the students to develop their own style, so he just preached; he would not know how to classify his sermons. He had sat in homiletics classes for possibly four or five years, and had been a pastor for many years, and now is quite prominent. He preached correct doctrine fervently, but it seems to me that a man with training and experience should be able to classify his sermons, even though they would not be reckoned as masterpieces in the realm of sermonic art.
Dr. Ray discerns the deficiencies and limitations of present-day preaching and analyzes it in his inimitable way.
Seventy-five years ago {eighty-five now}, John A. Broadus said, “How small a proportion of the sermons heard weekly throughout the world are really good!” Although we present-day preachers have had much better opportunities, the good man’s rather severe judgment applies to us even more than to the preachers of his day. Most of the men in the ministry today are good men, but most of them are not first-rate preachers. The tragedy of it is that most of them do not seem to realize that preparing and delivering sermons is the main business of the preacher. The result is that they spend more time and give more nervous energy and hard work to secondary things than they do to the major task. They are setting hens on porcelain eggs. (Italics ours.)
Speaking from an octogenarian standpoint Dr. Ray offers this personal testimony concerning the value of expository preaching:
I know that genuine expository preaching is almost as rare as the once multitudinous buffalo on our Texas prairies. If you ask me why, I can tell you. I found it not in a book nor by observation of other preachers. I found it out by personal, practical experience. When I am to make a sermon, I have found it an easy job, quickly performed, to deduce a topic from a text and make a rhetorical outline of that topic and dress it up in platitudinous superficialities and palm it off as a message from the Word of God. But I have found it difficult, laborious, and time-consuming to dig out an adequate interpretation of a passage of Scripture and co-ordinate the results of that patient digging in an effective, logic outline. Because I have allowed so many little “higglety-pigglety,” inconsequential enterprises to break in on my time, I have felt it necessary to follow the line of least resistance and thus have I, and doubtless thus have you, formed the habit of preparing mainly topical sermons. I am an “old dog” now and they tell me that it is hard to teach an antiquated canine a new trick, but I say to you solemnly that if I could call back fifty years, I should make it a life’s ambition to be a real expositor of the Word rather than a rhetorical declaimer on topics and mottoes. His ability to discern and his own humble confession, along with a ripe and varied experience, all lend a great deal of weight to his final prediction: The man with a passion for exposition and a gift for attractively and forcefully expounding the Word of God is the coming preacher.
Dr. Faris D. Whitesell is emphatic in his affirmation concerning the relative value of the expositional method. This is the favorite method of scriptural preaching for most Biblical preachers. It sticks closest to the Bible, submits more completely to the authority of the Bible, and most highly honors the Word of God.
Above all other methods, it takes the Bible as it is, and seeks to find and apply the true grammatical-historical-contextual meaning.
Expository preaching is at its best when a preacher is expounding a book of the Bible, section by section, in his best homiletical style. And, since the expository preacher will wish to hold himself on the straight track of God’s revealed truth, he will often, perhaps usually, take a longer passage than a single verse. The key idea to remember about expository preaching is that it is explanatory. Herrick Johnson says: “But explanatory discussion has its chief crown and glory in what is technically known as expository preaching. This preaching is based upon a somewhat extended section of Scripture. But while the chief business of expository preaching is explanation, it is always explanation in order to persuasion. It is not mere commentary.” The ideal explanatory discussion is that which so exhibits God’s truth by narration, description, exemplification or exposition, that it not only makes the meaning absolutely clear, but also shows a distinct and dominating purpose to reach the will and move it Godward. In going into the matter of what an expository sermon actually is, it might be well to point out some things which it is not. Negatively stated then, an expository sermon is not:
1. It is not a running commentary. Some men “run” through a passage or chapter, commenting on each verse, each sentence, or even separate words, thinking that by so doing they are giving an exposition. It is far from it. We suggest an example of such, using for a “text” that well-known nursery rhyme about Jack Horner.
Little Jack Horner sat in the corner, Eating his Christmas pie;
He stuck in his thumb and pulled out a plum, And said, “What a good boy am I!” The subject of our discourse is, “A virtuous young man.” The young man whose name figures so prominently in the text is, without a doubt, one of the most virtuous characters of yesterday. Let us note some of these virtues.
“Little Jack Horner.” That word “little” of course refers to his physical stature, not to his character. Many small people are big characters. Then too, many are stunted and immature through no fault of their own. They are victims of circumstances. Yet, perhaps, like this young man, they have overcome their handicap and have become great characters. We should always be kindly disposed to the “little fellows”; they may be giants in disguise.
“Sat.” Now there is a significant word. He sat-he didn’t stand. He was humble. He was of a retiring nature, not always vaunting himself. A commendable characteristic indeed. We should seek to cultivate it.
“In a corner.” This speaks of influence. He would never be a stumbling block to others, so he stayed “in a corner.”
“His.” It was his own pie. Now I think it is reasonable to suppose that it had been given to him. After all, it was Christmastime. He would rather starve than see another in need. No doubt this pie was a gift and he knew how to appreciate it.
“Christmas.” How we all love Christmas! Even we older folk look forward to it, though perhaps with some apprehension, so far as the bills are concerned. Now note please: he was at home at Christmastime. Ah, yes, he was not commercializing or carousing-he was at home. Observing the season quietly, even soberly. Let that sink home to every mind.
“He stuck in his thumb.” Note the word “stuck.” (Be careful you don’t get stuck.) Seriously, that word speaks of initiative. In other words, to speak plainly, he went to work on that pie. No urging, no coaxing, he stuck his thumb in. How we do need initiative!
“His thumb.” Not his fingers, mind you, but his thumb. He was always the perfect gentleman. We need to avoid being indelicate at all times.
“And pulled out a plum.” The emphasis is evidently on the article rather than on the noun. It says a plum. Here we have temperance. He was not greedy, he took just one plum at a time.
“And said.” Note how little he had to say. Better to say less and do more.
“What a good boy am I!” At first glance this might appear boastful, but a deeper study of it will reveal truths not at first apparent. This young man had real sterling character. He was humble, retiring, unselfish, temperate, exemplary. There was refinement and nobility there. No, he was not boasting. Rather, is he not saying, as it were: ‘This is the way of true goodness. Is not this the goal toward which we should all be moving?” Oh, how we need young men like Jack Horner, in our political life, our civic life, our social life, yea, even in our religious life! I might add, in closing, that the original, “And said, ‘What a good boy am I!’” might be translated and paraphrased thus: “And he continued {progressive} to soliloquize with himself, saying, ‘What an excellent boy {i.e., expositor} am I!’” Selah.
2. It is not a Bible reading. There may be a place for that, if a man is merely conducting a brief opening devotional, but it definitely cannot be classified as an expository sermon. The reading of a chapter with a pious insertion at various intervals is not preaching.
3. It is not a Bible Study. There is a time for a systematic, sectional study of a book of the Bible, when theological and doctrinal truths are imparted, as in the ministerial classroom (though on the congregational level), but that is not expository preaching either.
What, then, is expositional preaching?
Dr. G. Campbell Morgan defines preaching in general:
Preaching is the declaration of the grace of God to human need on the authority of the Throne of God; and it demands on the part of those who hear that they show obedience to the thing declared.
Because he was an outstanding expositor, I am inclined to believe that Dr. Morgan had expository preaching in mind, at least more than any other method, when he said that.
Dr. F. B. Meyer has a much more extensive definition, which applied most directly to the expositional method. The consecutive treatment of some book or extended portion of Scripture on which the preacher has concentrated head and heart, brain and brawn, over which he has thought and wept and prayed, until it has yielded up its inner secret, and the spirit of it has passed into his spirit. . . . It is not an artifice or a trick; it is probably the possession of a man’s nature by the Spirit which hides in true and sacred words, as sparks lie hid in flint. . . . The highest point of sermon utterance is when a preacher is “possessed,” and certainly, in the judgment of the writer, such possession comes oftenest and easiest to a man who has lived, slept, walked and eaten in fellowship with a passage for the best part of a week.
This, of course, includes both preparation and delivery as well as the sermon itself. The product is an expository sermon.
Dr. Ray asks the question, “What is exposition?” and then gives this answer: In preaching, exposition is the detailed interpretation, logical amplification, and practical application of a passage of Scripture. For my own understanding I would suggest something like this:
Exposition is the technique of developing and presenting extended passages of Scripture in a practical manner, designed to produce a favorable reaction from the congregation.
Definitions are of little value unless they create an understanding, but I believe the reader will now have a pretty fair idea of what we have in mind when we use the term expository preaching. As Dr. Whitesell aptly says:
We do not find agreement among writers on homiletics as to the nature of expository preaching. They do agree that there are some things which it is not. It is not merely rambling comment, nor exegesis, nor analysis, nor pure explanation. It is more than all or any of these. It utilizes all of the fundamental homiletical processes and presents a complete sermon.
Whether or not you are in full agreement with the author’s conception of what expository preaching really is, we believe that you will conclude that this type of preaching is highly beneficial and most desirable in the pulpits today.
Dr. Pattison summarizes it all in one short, powerful sentence: When we proceed to the exposition of a complete passage of Scripture we pass to a much higher kind of preaching.
B. DIVERSITY
It has been stated previously that there are some who feel that the expository method does not allow sufficient room for variety; that there is far too much repetition, too much sameness. That is not true; in fact, the exact opposite is true. By the treatment of different books in the Bible, as well as many separate extended passages, the preacher will be constantly entering new areas and making new discoveries in fresh territory hitherto untouched. Consequently there will be far less likelihood of repetition. A Minister who was in the process of changing pastorates made this significant remark to a ministerial friend who had occupied another pulpit in that same city for a number of years: “I have been here for five years and it is time for me to move. I am a topical preacher, and all the best topics are exhausted in five or six years. You are an expository preacher and you can stay on here indefinitely.”
Robert Murray McCheyne was noted for his expository ability. Dr. Andrew A. Bonar says of him:
It was his wish to arrive nearer the primitive mode of expounding Scripture in his sermons. Hence, when one asked him if he was never afraid of running short of sermons some day, he replied, “No; I am just an interpreter of Scripture in my sermons; and when the Bible runs dry, then I shall.” And I the same spirit he carefully avoided the too common mode of accommodating texts-fastening a doctrine on the words, not drawing it from the obvious connection of the passage. He endeavored at all times to preach the mind of the Spirit in a passage; for he feared that to do otherwise would be to grieve the Spirit who had written it. As to the reaction to his preaching, on the part of his parishioners, Mr. Bonar testifies as follows: But on common Sabbaths (regular days of meeting) also, many soon began to journey long distances to attend St. Peter’s-many from country parishes, who would return home with their hearts burning, as they talked of what they had heard that day.
There is unlimited variety and diversity for the expositor, even when he is giving a consecutive treatment of a whole book of the Bible in course. As to the matter of preaching miscellaneous chapters or passages there will easily be found several for any purpose or occasion. For instance, suppose we make a rather general classification of sermons like this: historical, biographical, revival, evangelistic, consecration, missionary, stewardship, prayer, doctrinal. Most sermons would fall into one of these groups, with the possible exception of sermons for special occasions such as Christmas, Mother’s Day, Thanksgiving, and so on. Of course there is overlapping there, because a historical sermon might be any one of the others. Nevertheless, this general distinction will serve to illustrate what we have in mind concerning variety.
Historical. For rich preaching on historical passages one can immediately turn to the Book of Genesis. There is plenty of this kind of material in Genesis for a series of sermons which would cover from eight to eighteen months of continuous exposition. Likewise the Books of Judges, Ruth, Samuel, Kings, Chronicles, Ezra, Nehemiah, and Esther in the Old Testament lend themselves very readily to historical exposition. Then in the New Testament, the Book of Acts is one of the most fertile, inspiring, delightful, and fruitful fields for a series of expository messages, which will take perhaps seven or eight months, or even more, to complete. The preacher who cannot make those historical chapters in Acts live and pulsate with spiritual life and power might well look into his own experience and condition before God. There are many historical portions to be found in other books of the Bible which are considered primarily doctrinal and ethical in their approach. It will take a very long time to exhaust the historical chapters of the Bible.
Biographical. There is also abundance of material in the realm of biographical exposition. Such Old Testament characters as Noah, Abraham, Jacob, Joseph, Moses, and David are among the first to come to mind, among the noble and triumphant. Then, to present the other side of the picture, one might use Cain, Esau, Haman, Ahab, Jezebel and Athaliah. Men of weak character are epitomized in Lot, Samson, Balaam, and Eli. In the New Testament there is John the Baptist, Peter, Nicodemus, the Samaritan woman, Philip, Paul and many others who are outstanding, each in his own right. Demas, Alexander, Diotrophes and others represent the undesirable characteristics. In some cases, such as Naaman the leper, the biography will likely be confined to one sermon on one chapter. In other cases the preacher will take just one experience in the life of a man, such as David’s gracious attitude toward Mephibosheth in II Samuel 9. On the other hand it may seem propitious to preach a whole series of biographical sermons on characters like Joseph, Moses, or Paul. The author has two such sermons on Gideon, and four on Balaam.
Revival. When the matter of revival requires a concerted emphasis, one can find a good many chapters which are appropriate for that purpose. Probably one of the first to come to mind in this connection is II Chronicles 7. It is customary to deal with the fourteenth verse as a textual sermon (2 Chronicles 7:14), and it is ideal. However, though the fourteenth verse is the core of the chapter, the whole passage is rich with suggestive material. It is very well to show how we can have revival, as that one verse portrays; but these are days when we also need to emphasize what we may expect if we do not have revival, which will surely be the case (and is) when we fail to meet the requirements. In verses 19 and 20 (2 Chronicles 7:19-20) God says: “But if ye turn away, and forsake my statutes and commandments. . . . Then will I pluck them up by the roots. . . .” In II Chronicles 34 we have the account of a “limited” revival under Josiah. It was great as far as it went, but it did not go far enough. It was limited because the people did not go all out for God.
Nehemiah 8, Isaiah 1, Psalms 51 and 126 are all suggestive for revival challenges.
Evangelistic. It is doubtful if there is a book in the Bible which cannot produce a chapter or passage adaptable to an evangelistic message. When it comes to evangelism it is a question of which chapter to use when. First of all let us note the distinction between revival and evangelism. Many seem to not see much difference, and there are those who think the two are identical. This is not the case. Revival always precedes evangelism. It may be true occasionally that an evangelistic emphasis will kindle a revival fire, but only as that fire burns in the hearts of the believers will evangelism prosper. The two are almost inseparable, but when revival breaks out in the hearts of God’s people, evangelism will be the inevitable result. When cold, dead Christians are stirred up to new life, vigor, and enthusiasm for God, they will then be in a condition to evangelize the lost. Revival preaching is designed to rouse the Church from her stupor and bring her back into right relationship with God, while evangelistic preaching is designed to present God’s way and provision of salvation for lost sinners, that they might be born again. Billy Graham says: “Revival concerns the people of God; evangelism, the unconverted.” The evangelistic message is designed to bring about “repentance toward God, and faith toward our Lord Jesus Christ” on the part of the ungodly. In this connection we immediately think of such chapters as Genesis 3 and 4; Exodus 12 and 14; Joshua 2; I Kings 18; Psalm 22; Isaiah 53 and 55; Daniel 5; John 3 and 4; Luke 15; Acts 9 and 10; and a whole host of others.
Consecration. The call to personal consecration of life is something which demands constant consideration. There are many angles to it, and many phases to be set forth, but thinking of it in a general way, and with the idea of challenging the people to yield to God on this score, we could use such passages as Exodus 32, Isaiah 6, Luke 9, I Corinthians 6, II Corinthians 6, Ephesians 6, and Romans 12. I think there is hardly a book in the Bible which will not provide a passage which will be well adapted to such a challenge.
Missionary. It has been well said that the Bible is a missionary textbook, so there will be no scarcity of material on this vital theme either. For the purpose of instruction, as well as a graphic appeal, certain chapters stand out as though designed for that purpose specifically and exclusively. I am thinking of Genesis 12, Numbers 32, Isaiah 6, the Book of Jonah, Matthew 28, John 21, Acts 13, and Romans 10, which are all superb. Personal soul-winning would fall in this category also, as that is missions in detail. The many interviews of Jesus, as in the case of Nicodemus in John 3; the Samaritan woman in John 4; Philip and the eunuch, Acts 8; Peter and Cornelius, Acts 10; the conversion of Paul, Acts 9, and of the Philippians jailer, Acts 16, are all abounding with richness for such a purpose.
Stewardship. When we speak of stewardship we are inclined to place the major emphasis upon the matter of returning to God the material things of life. In this we are not bound down to “The tithe is the Lord’s,” or “Bring ye all the tithes into the store house.” Why not preach an expository sermon on Leviticus 27, or Malachi 3? Some other prominent chapters setting forth this particular truth are Exodus 36, Luke 16 (first part), I Corinthians 16, and II Corinthians 8. From the negative standpoint such characters as Achan, Gehazi, Judas, Ananias and Sapphira; positively such people as Abraham, Jacob, Araunah, Mary, Lydia, Barnabas, and Epaphroditus are all very applicable and may be treated from the expository standpoint.
Prayer. The whole concept of prayer is interminable, and must receive generous and constant attention. Here again we are at no loss for extended passages to use in expository messages. I think we should all agree that John 17 is a real classic in this realm. Then there is Matthew 6, and the two successive parables in Luke 18 go well together. They might be treated in one message or separately, but in succession. The prayer of Solomon, on the occasion of the dedication of the Temple (II Chron. 6) is a striking example among these of the Old Testament. Paul’s prayer for the Christians at Ephesus (Ephesians 3:13-21), which of course includes all saints of all ages, is one of the gems of intercession in the New Testament. There is an abundance of material for expository addresses in this most vital ministry of intercession and heart-communion with God.
Devotional. When it comes to devotional messages to comfort, strengthen, edify and inspire the saints, I suppose we would turn, by common consent, to the Psalms. One could give a brief series of devotional messages from the Psalms annually without exhausting this grand canyon of heart-warming, spiritual treasures in five or six years. Of course some of the Psalms are very difficult to treat in the expository fashion, because they do not all have a continuity of thought. There are times when the Psalmist just jots down precious thoughts as they come to him without consideration of connection. Nevertheless, there are those Psalms which seem to be made to order. Take for instance that beautiful trilogy of Psalms 22-24; Psalm 22 pictures the “Good Shepherd” of John 10 giving His life for the sheep; Psalm 23 portrays the “Great Shepherd” of Hebrews 13 risen, ascended, and interceding for His sheep; Psalm 24 presents the “Chief Shepherd” of I Peter 5 coming again in glory to take his sheep home to be with Himself. Psalms 34, 37, and 121 are all outstandingly comforting and uplifting. The book of Psalms is an almost inexhaustible well of living water for devotional exposition.
Doctrinal. If it be thought that we must forsake the expository method in order to indoctrinate the Church, that too is a mistake. There will always be a chapter or a passage appropriate for every doctrine, if it is a Biblical doctrine. Many traditions and unscriptural doctrines will be ruled out in this way also. We suggest a few leading doctrines just for example. The incarnation-John 1; Philippians 2 The crucifixion-John 19; all the Gospels; Psalm 22 The resurrection-Luke 24; I Corinthians 15; Philippians 3 Repentance-Matthew 3; Luke 13 Regeneration-Ephesians 2 The New Birth-John 3 Justifications-Romans 3 Eternal Punishment-Mark 9; Luke 16; Revelation 20 Baptism-Matthew 3; Romans 6 The Lord’s Supper-Matthew 26; I Corinthians 11
We have suggested only choice portions for each doctrine. Doubtless your mind has already envisioned other passages in each case which would be admirably suited to a doctrinal dissertation. The Book of Romans is, of course, the cream of them all. It runs the gamut of Christian doctrine from first to last and never fails to thrill the hearts of God’s people, as well as to instruct the sinner, when covered consecutively in a series of expositions.
It is doubtful if there could ever arise a situation or an occasion when the preacher would necessarily have to forsake the expository method in order to meet it, and do it naturally and adroitly.
If you are launching a building program, 2 Kings 6:1-7 and both chapters of Haggai are superb. The whole book of Nehemiah is also excellent for a series at such a time. The commencement sermon: Psalm 1; I Kings 18; Daniel 1 and 6; II Timothy 4. An ordination sermon: Jeremiah 1; Ezekiel 2 and 3 (together); Daniel 1; John 15.
Funerals: Many Psalms, such as 116; John 11 and 14; I Corinthians 15; I Thessalonians 4.
Christmas: Luke 1 and 2; Matthew 1 and 2; Isaiah 7.
Mother’s Day: II Chronicles 22 (a wicked mother); Genesis 27 (an indulgent mother); I Samuel 1 (a triumphant mother); II Timothy 1 (an ideal mother).
Thanksgiving: Many of the Psalms; Matthew 11; Luke 17.
Obviously this is not intended to be exhaustive but suggestive. It is sufficient to indicate that one need never forsake the expository method for lack of an extended passage to properly fit the need or occasion. There will be times when a topical or textual sermon will be both desirable and essential, but not due to the fact that there is nothing available in the expositional realm.
Exposition is adapted to all ages. Young people and children will be alert to grasp Bible truths if it is presented in an understandable manner. Mr. Herder says: In my view the exposition of Scripture is the highest and best kind of preaching, especially in our times; and in particular, I regard it as the best and safest mode for young persons.
You will recall the statement (quoted in the prologue by a very capable contemporary:
I give expositions of Bible books morning and evening to my congregation. I find it feeds the flock, grips young people, sustains interest.
I recall two experiences along this line. One Sunday morning I remarked to my wife that this was one time that I would be preaching over the heads of the young people, but I felt it was necessary. I was attempting to treat I John 4 taking as a subject, “The Analysis of Love.” After the service an eleven-year old girl who had listened intently said, “Mother, that is the sweetest message the pastor has brought since he has been here.” Is it necessary for me to say that those were sweet words in the pastor’s ear?
Another time we were using the Book of Amos. We had taken too much material, but it had captivated the pastor’s heart and he just couldn’t stop. (You know what I mean.) He did not have his watch on the pulpit either, (a practice which he has cultivated since). It was embarrassing to discover that the sermons lasted fifty-five minutes. Nevertheless, that patient congregation was not restless and did not yawn. It was a real shock when a mother quoted her thirteen-year old son as saying, “It would have been all right with me if he had gone on for another hour.”
Allow me to say that I do not impose on my congregations like that any more. The only reason I was excused then was because it was expository.
Dr. Jones paraphrases: “And now abideth topical, textual, and expository sermons, these three; but the greatest of these is expository.”