Category Archives: Book Reviews

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Evangelism and the Sovereignty of God

9780830837991mThe resurgence of Calvinism in the last decade has seen a simultaneous resurgence of traditional opposition to the doctrines of grace. One perpetual objection that faith in a God sovereign over salvation inevitably limits evangelism. After all, “If God is sovereign, why evangelize? People will be saved no matter what.”

Fifty years after its initial publication, J.I. Packer’s Evangelism and the Sovereignty of God remains the go to resource for understanding how instead of limiting evangelism, God’s sovereignty actually compels evangelism. As Mark Dever says in the foreword, “Packer addresses the [tension between sovereignty and evangelism] so clearly and biblically that this book is good for anyone who is beginning to wrestle with questions of how God’s sovereignty can fit with any area of human responsibility” (8).

Not a Hindrance to Evangelism

It must be understood that this book is not a manual or blueprint for evangelistic action. Rather, it’s aim is to show that “faith in the sovereignty of God’s government and grace is the only thing that can sustain [evangelism], for it is the only thing that can give us the resilience that we need if we are to evangelize boldly and persistently, and not be daunted by temporary setbacks” (14-15). The book’s structure is straightforward and concise, the four chapter titles give a clear sense of Packer’s purpose: Divine Sovereignty, Divine Sovereignty and Human Responsibility, Evangelism, Divine Sovereignty and Evangelism.

Packer’s trademark precision and logic shine through from the start. He—somewhat surprisingly—says, “I do not intend to spend any time at all proving to you the general truth that God is sovereign in his world” (16, emphasis added). Why? “There is no need; for I know that, if you are a Christian, you believe this already” (16). So he is not proving that God is sovereign, but that you already believe God is sovereign. He offers two proofs, the first of which is that every Christian believes God is sovereign in salvation because he/she gives God thanks for his/her conversion. The second proof that every Christian believes God is sovereign in salvation because he/she prays for the conversion of others. Thus, the difficulty is not that God is sovereign, but how his sovereignty relates to human responsibility, which is the burden of chapter two.

Packer argues for calling the relationship between divine sovereignty and human responsibility an “antinomy,” not a “paradox” as many have done. “An antinomy exists when a pair of principles stand side by side, seemingly irreconcilable, yet both undeniable” (26). In other words an antinomy is an apparent contradiction, not a real contradiction. Although some people have commonly referred to divine sovereignty and human responsibility as a paradox, this is not the case. For a paradox is a dispensable, comprehensible play on words intended to unite two opposite ideas. Packer recognizes this antinomy, or mystery, may lead to the temptation to an exclusive concern with one of the two sides. The way to avoid such extremism is to make “it our business to believe both these doctrines with all our might, and to keep both constantly before us for the guidance and government of our lives” (43).

Chapter three unfolds the biblical nature of evangelism. Packer points to Paul’s evangelistic ministry as a steward, herald, and ambassador as indicative of the Christian’s role as evangelist. He expertly details the gospel, or evangelistic message, as an announcement of truth regarding God, sin, and Christ, along with the summons to faith and repentance. With the gospel clearly defined he moves on to consider motivations for evangelism. The primary motive for evangelizing is love for God and concern for His glory; the secondary motive is love for man and concern for his welfare (82-84). Before the chapter concludes with helpful test of faithful evangelism, the reader discovers that proper evangelism has one means (the gospel explained and applied), one agent (Christ through His Holy Spirit), and one method (faithful explanation and application of the gospel message).

The final chapter, chapter four, aims to show that the sovereignty of God in salvation does not affect anything previously said about the nature and duty of evangelism. Four points are offered here:

  1. The belief that God is sovereign does not affect the necessity of evangelism (106).
  2. The belief that God is sovereign does not affect the urgency of evangelism (107).
  3. The belief that God is sovereign does not affect the genuineness of gospel invitations or the truth of gospel promises (109).
  4. The belief that God is sovereign does not affect the responsibility of the sinner for his reaction to the gospel (114).

The book concludes by showing how God’s sovereignty compels evangelistic action. For without God’s sovereign grace successful evangelism is impossible. Additionally, God’s effectual calling makes successful evangelism possible and certain. This in turn gives confidence to evangelists and makes them bold, patient, and prayerful. Packer’s final paragraph is worth quoting:

What, then, are we to say about the suggestion that a hearty faith in the absolute sovereignty of God is inimical to evangelism? We are bound to say that anyone who makes this suggestion thereby shows that he has simply failed to understand what the doctrine of divine sovereignty means. Not only does it undergird evangelism, and uphold the evangelist, by creating a hope of success that could not otherwise be entertained; it also teaches us to bind together preaching and prayer; and as it makes us bold and confident before men, so it makes us humble and importunate before God. Is not this as it should be? We would not wish to say that man cannot evangelize at all without coming to terms with this doctrine; rather we venture to think that, other things being equal, he will be able to evangelize better for believing it. (135)

An Unstoppable Salvo

Evangelism and the Sovereignty of God deserves the title of “classic.” There is no work available that so clearly and warmly shows what folly it is to say, “God’s sovereignty limits evangelism.”

A strength of the work is how it models the necessity of definitions and distinctions in theological discourse. Theologians, pastors, and Christians need nuance when thinking about the deep things of God, and Packer offers glorious nuance aplenty. Nuanced theological distinctions need not be an exercise in verbosity or complexity; rather, when done rightly it serves the truth of God’s word. Much of the common discussion on this topic of divine sovereignty versus human responsibility is less than helpful because the right definitions and distinctions are not employed. Chapters 1-2 are masterful displays of how proper nuance in biblical discussion serve unity in the church.

Along these lines it must be said that chapter one represent a salvo of truth that cannot be stopped. What Christian, after reading the Packer’s logic, can truly argue they do not believe God is sovereign? Packer expertly shows how traditional objections to God’s sovereignty are inconsistent with normal Christian practices of gratitude and prayer. These arguments also represent a treasure trove of truth for Christian discipleship. In fact, the whole book is a discipleship resource par excellence.

Piper and Carson are to be noted for their aversion of Packer’s employment of “antimony,” and I am sympathetic to their critique. For I do not find divine sovereignty and human responsibility to be “seemingly irreconcilable,” but this point of critique is minor in my view. A more substantial weakness of the book is its focus on personal evangelism at the expense of corporate evangelism. I understand Packer wants to empower individual Christians to evangelize well and confidently, but the book would be well served to show how the local church—particularly the preaching of the Word—is the ordinary means by which God intends to bring people to faith in Christ.

A Must Read

Few books currently available fall into the category of “must read.” J.I. Packer’s Evangelism and the Sovereignty of God is a notable exception. I would be hard pressed to think of how any pastor, church leader, or lay member would not greatly profit from the book’s content. While it may be wished that more reflection on the local church’s role in evangelism was offered, it cannot be denied that Packer – in my view – offers the best, and clearest, dismantling of the objection that God’s sovereignty in salvation limits man’s responsibility in evangelism. We should look at this book and, like Augustine, hear a childlike voice saying, “Tolle lege!”

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The Spirit of Early Christian Thought

TSOECTThe Christian faith is an intellectual one at its core. From God’s formation of an old covenant nation to His creation of a new covenant church one command claims to be the greatest of all: “You shall love the LORD your God with all your heart and with all your soul and with all your mind” (Matt. 22:37 emphasis added; cf. Deut. 6:5). With such unrelenting clarity weaving its way throughout redemptive history it ought not surprise us to find a thriving intellectual life permeated the early Christian church.

In The Spirit of Early Christian Thought: Seeking the Face of God Robert Louis Wilken, Emeritus William R. Kenan, Jr. Professor of the History of Christianity at the University of Virginia, recounts the intellectual heart of early Christianity. “It is the purpose of this book,” Wilken says, “to depict the pattern of Christian thinking as it took shape in the formative centuries of the church’s history.” Wilken believes “the study of early Christian thought has been too preoccupied with ideas.” Therefore, rather than assessing the development of Christian ideas (the work of historical theology) Wilken unfolds how exactly Christians “thought about the things they believed.”

In the nineteenth century Adolph von Harnack’s proposes that early Christian thinking was little more than a hellenization of Christianity. Wilken says this thesis “has outlived its usefulness” and a better expression of early Christian thought would be the “Christianization of Hellenism.” The work of early Christianity was thus not one of developing a culture-shaped truth, but one aiming at a truth-shaped culture. This intellectual labor, Wilken asserts, is one ultimately aimed at seeking the face of God (Ps. 105:4)—a passage Wilken believes best “captures the spirit of early Christian thinking.”

Summary

The book’s short compass—just over three hundred pages—means Wilken has limited space to set forth “the things Christians cared most about.” He thus selects representative figures for each theme on which he concentrates. Although he pulls from numerous influential patristic figures, four tower above all others in his work: Origen in the third century, Gregory of Nyssa in the fourth, Augustine in the fifth, and Maximus the Confessor in the seventh. According to Wilken “these four stand out as the most rewarding, the most profound, and the most enduring.”

The book consists of twelve chapters, which can be grouped into five sections.

The Foundations (1-3)

The first three chapters set the course for all that follows by focusing on Christianity’s foundations: how God is revealed through the death of His son (ch. 1), how God is worshipped in the liturgy, prayers, and sacraments (ch. 2), and how God has—astonishingly—spoken to His people through His word (ch. 3).

The Teachings (4-6)

Wilken builds on these foundations in the next three chapters by considering the forging of a Trinitarian doctrine (ch. 4), the depicting of Christ’s word—particularly Maximus the Confessor’s elucidation of Christ’s agony (ch. 5), and the creation of human beings as participants in the life and knowledge of their Creator (ch. 6).

The Believer (7-8)

With those foundational teachings in place Wilken moves on to two chapters addresses the life of the believer. Channeling Augustine in both chapters Wilken first argues that God is only known in faith and love (ch. 7). Secondly, he comments on the role of the church in a just society and that “life directed toward God is always social” (ch. 8).

The Stuff (9-10)

The early church was one in which intellectual engagement led to tangible realities in the church’s life. Wilken brilliantly informs us of “a significant new development in Christian intellectual life”: poetry (ch. 9). The poetry of Prudentius gives a glimpse also into the burgeoning power of hymnody in the church. The physical matter of icons is Wilken takes up next, arguing for a robust understanding of the relationship between material and spiritual realities (ch. 10).

The Goal (11-12)

Keen to show how “the Christian intellectual tradition is an exercise in thinking about the God who is known and seeking the One who is loved,” Wilken rounds down his discourse with a focus on living holiness. The goal of the Christian life was to be like Christ, a likeness revealed through biblical virtues such as patience and humility (ch. 11). The moral life of Christianity grows out of its spiritual life, a life of holy passion and affections—in other words, a life of love (ch. 12).

Evaluation

Wilken believes the “energy, the vitality, the imaginative power of Christian thought stems from within, from the person of Christ, the Bible, Christian worship, the life of the church.” It must be said that Wilken’s pen proves to be a worthy vessel for his thesis. Joseph Mueller makes a similar point when he concludes, “Some of the attractiveness of [Wilken’s] demonstration comes from the complete fit between his style and that of early Christian thought.” Energetic, imaginative, and powerful prose flows on every page. One can easily get caught up in the sweeping, moving cadence of his instruction. Wilken’s literary skill alone makes The Spirit of Early Christian Thought a valuable contribution. If only all scholarly work could be so well written. Yet, scholarly works do not rise and fall on their literary merits, they do so on proving their point(s). Thus, we must ask, “Does Wilken effectively prove the early Christian intellectual tradition is best expressed as the Christianization of Hellenism? Did the early church thinkers ultimately direct their work toward seeking the face of God?” The one word answer to each question is the same: “Largely.”

Wilken’s labor is both helped and harmed by unvarnished sympathy for his subjects. Angela Russell Christman, in her review of the same book, says, “The subject of this book . . . Wilken portrays so . . . sympathetically for his readers.” Wilken even seems to acknowledge this sympathy when he says, “One of the most distinctive features of Christian intellectual life is a kind of quiet confidence in the faithfulness and integrity of those who have gone before.” This quiet confidence is helpful in so far as it allows Wilken to warmly invite readers to sit at the feet of and glean from spiritual giants of a previous era. Yet, it gets in the way of substantive critical interaction with the tradition itself. Wilken’s portrayal can wade into the always-treacherous waters of hagiography. This point is well made by John Morrison who, writing in The Journal of the Evangelical Theological Society, says, “The Fathers . . . are made to be wholly charming in life and thought; the warts are all but gone. The few that remain are turned into beauty marks.” Furthermore, “Wilken is . . . [presenting] unapologetically the very best face of early Christianity.”

This is why I answer the question of whether or not Wilken achieves his aims as, “Largely.” Did the Christian intellectual tradition forcefully influence the Hellenized world? No doubt. Yet, the street moves both ways. Did not prevailing philosophies of the day influence creedal and confessional statements in the early church? Absolutely. Did the early Christian intellectuals seek the face of God? Many did. But, as Morrison remarks, “Wilken also quickly excuses, defends, or gives fresh ‘spin’ to the wrongs or misdirections of the Fathers.”

Wilken is able to prove his thesis by choosing the shining stars of the tradition, but shining starts they all were not.

Conclusion

While Wilken’s work might be better served to come from a sympathetically critical pen, The Spirit of Early Christian Thought is still a magnificent achievement. Wilken’s synthesis is compelling and convicting; it will lead many to greater historical awareness and present earnestness in seeking the face of God.

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Recent Reads

I love to read. By God’s grace I am a pretty fast reader; I usually read a couple books each week. I find it helpful to summarize my thoughts on each book and I offer those thoughts in the hope that you will be encouraged to either read or pass over the given title.

41h18lfhjoL._SY344_PJlook-inside-v2,TopRight,1,0_SH20_BO1,204,203,200_Antinomianism: Reformed Theology’s Unwelcome Guest? by Mark Jones. This is a tour-de-force of historical and pastoral theology. As Guy Waters says in his endorsement, “What does a seventeenth-century theological controversy have to do with Christian living in the twenty-first century? Everything.” Far from being a polemical work against modern antinomianism, this book displays a Reformed understanding of sanctification and the pursuit of holiness from a confessional perspective. Jones ably shows that historic antinomianism means much more than a person being “against law.” Historically, antinomianism was an elusive mix of six factors: 1) ridiculing the idea that Christians should imitate Christ, 2) rejecting of the law as a means of sanctification, 3) denying a law-gospel distinction that said the law is a friend to Christians and the gospel contains prescriptive parts, 4) refusal to speaks God rewarding of good works, 5) espousing the belief that God does not love us any more or any less on the basis  of our obedience or lack thereof, and 6) putting forth a view of assurance that has no place for subjective fruit flowing from the objective work of Christ. Jones says, “When all or at least most of these errors are combined in a preaching ministry, you have [historic] antinomianism” (128). One of the most illuminated works I’ve read all year and surely the one I underlined the most.

51nxFXnHfBL._SY344_PJlook-inside-v2,TopRight,1,0_SH20_BO1,204,203,200_The Deliberate Church: Building Your Church on the Gospel by Mark Dever and Paul Alexander. The Deliberate Church is one of the finest, and most expansive, books on practical ecclesiology available today. Divided into three parts (Gathering the Church, When the Church Gathers, and Gathering Elders), the book covers everything from faithful pastoring to shepherding to the regulative principle to how a healthy elder meeting is run. Dever views this book as the conclusion to an ecclesiological trilogy that began with 9 Marks of a Healthy Church and Polity. This book will challenge, encourage, and sharpen pastoral and congregational convictions in the best ways. It is one of two primary resources we use at IDC for elder candidate training.

41hsuMz9d6L._SY344_PJlook-inside-v2,TopRight,1,0_SH20_BO1,204,203,200_The Shepherd Leader: Achieving Effective Shepherding in Your Church by Tim Witmer. This is the other primary resource we use in our elder candidate training. The initial chapters on biblical and historical foundations for shepherding are solid, but it is in part two – “A Comprehensive Matrix for Shepherding” – where the book’s value is seen. Witmer wisely walks through the distinction between macro and micro shepherding and then says a faithful shepherding ministry consists of four parts: knowing, feeding, leading, and protecting. He provides the undisputed biblical backing for each part and then proceeds to recommend how a church can go about integrating macro and micro shepherding for each part. I have recommended this book to countless pastors over the last few years and not a few of them have said it completely restructured their thoughts on shepherding. And that’s a good thing.

41MK+RxtbeL._SY344_PJlook-inside-v2,TopRight,1,0_SH20_BO1,204,203,200_Tactics: A Game Plan for Discussing Your Christian Convictions by Greg Koukl. Koukl loves to engage non-believers in conversation and this book is an overflow of his apologetics ministry. He is wise to note that most skeptics have a kind of “theology by osmosis” that will fall in on itself when the right questions are asked. And that really is the overarching tactic he advocates: asking wise and probing questions. Doing so will help reveal the irrationality fueling unbelief. Koukl does, at times, lean more into an evidentialist approach than I would recommend, but overall this is a very helpful resource for lay members. If a church member is interested in apologetics I might start ’em on Koukl, then move ’em on to Frame, and conclude the training with Oliphant’s latest.

51vfzfeFT7L._SY344_PJlook-inside-v2,TopRight,1,0_SH20_BO1,204,203,200_The King James Controversy: Can You Trust Modern Translations? by James White. This book is probably the “go to” resource for addressing the KJV Only debate. Thankfully, the controversy seems to have noticeably declined over the last 15-20 years. I have only dealt with it once in my ministry. If you have friends or family members that look down on your NIV or ESV translation because they only want the King’s English, grab a copy of White’s book. Otherwise I’d pass it over.

51p1WBVb4BL._SY344_PJlook-inside-v2,TopRight,1,0_SH20_BO1,204,203,200_Bloodwork by Michael Connelly. I might need a break from Connelly for a while, but it’s not because I didn’t like this book. In fact, I found this book to be intriguing, surprising, and unique. The issue at play for me is Connelly’s continual employment of a “twist” ending. Knowing a twist is likely coming at the end I engage in a sort of competition with Connelly: will he surprise me or will I accurately predict the surprise? Because I am, how do you say, pathologically competitive, the joy of reading is somewhat stolen. Bloodwork illustrated this principle all too well. So, even though he remains my favorite crime writer, I think Connelly and I will separate for a period of time. And, oh yeah, I had Bloodwork‘s ending nailed about a third of the way in.

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The Cross Centered Life: A Summary Review

1590520459George Orwell once noted, “Sometimes the first duty of intelligent men is the restatement of the obvious.”

In his short book The Cross Centered Life author CJ Mahaney writes, “Sometimes the most obvious truths are the ones we need to be reminded of the most” (15). What then is the truth he aims to remind the reader of? Simply put, the gospel. “Perhaps the purpose of this book is to restate the obvious, yet of-neglected, truth of the gospel, to bring it before you one more time” (16). Mahaney’s working definition of the gospel is simple and solid, “Jesus Christ died so that sinners would be reconciled to God and forgiven by God” (11).

THREE HEART TENDENCIES

Yet, Mahaney knows how difficult it can be to keep that which is of “first importance” central to our daily lives. A fair portion of the book is devoted then to “three main tendencies” that can draw our hearts away from the gospel:

  1. Legalism: Basing our relationship with God on our own performance.
  2. Condemnation: Being more focused on our sin than on God’s grace.
  3. Subjectivism: Basing our view of God on our changing feelings and emotions.

Mahaney quotes Tom Schreiner to show the serious danger legalism, writing, “Legalism has its origins in self-worship. If people are justified through their obedience to the law, then they merit praise, honor, and glory. Legalism, in other words, means the glory goes to people rather than God” (25). Mahaney is wise to remind the reader that breaking free from legalism doesn’t mean you stop reading the Bible, obeying God, or praying with disciplined dedication. Rather, the core issue is an appropriate understanding of the relationship between justification and sanctification. Although the two works of God cannot be separated, they are nonetheless distinct. The legalist problem is that “he confuses his own ongoing participation in the process of sanctification with God’s finished work in justification” (33). Further, “the legalist allows his performance of spiritual duties to become his preoccupation and a source of self-righteous pride. In doing so, he unwittingly walks away from the main thing – the gospel” (34-35).

The second human tendency that draws one away from the gospel is condemnation. It’s danger is found in how it feeds upon sinful flesh. “In its opposition to God, our flesh will tell us that Jesus’ sacrifice couldn’t possibly be enough to win the Father’s favor completely, unreservedly, and forever” (42). The answer to condemnation is quite simple, “Confess you sin to God. Then believe in Him. Exercise the gift of faith that God has given you to believe that Jesus died for the very sins you’re being condemned for” (43). Yes, every sinner is worthy of condemnation, but the Christian is set free from such crippling baggage because of the glorious work of Christ on the cross.

The third danger is that of subjectivism. The average evangelical orientation is inward and subjective. We base our view of God and His view toward us based on fleeting emotions. Mahaney’s remedy for this problem is tried and true: spend more time looking outward – at the finished work of Christ – than inward. “Being your day and at numerous points throughout the day ‘admiring, exploring, expositing, and extolling Jesus Christ’” (51).

So what does the cross centered life look like in everyday life? Mahaney says, “A cross centered life is made up of cross centered days” (54). Cross centered day will be occupied with two primary realities: preaching the gospel to yourself and fanning gospel affection into flame. This second reality is fueled by memorizing the gospel, praying the gospel, singing the gospel, studying the gospel, and reviewing your day in light of the gospel.

The book closes with a wise exhortation, “Never move on from [the gospel]. Jesus died for your sins. May every day be lived by His grace alone. May you know the joy and peace of the cross centered life” (85).

INFLAMING GOSPEL EXCITEMENT

I last read this book in December of 2010 and loved it. Three years later I find myself even more appreciative of Mahaney’s pastoral sensitivity. He steers clear of the redundancy and reductionism that can mark contemporary gospel-centered parlance. On a side note, should this book have been published any time after 2008 (it was originally published in 2002) I bet it would be titled The Gospel Centered Life. Mahaney would have been wise to have some reflection on Christ’s resurrection and ascension, yet the focus on Calvary is warranted and it comes with great warmth.

The gospel clearly affects CJ Mahaney and its inflaming power permeates everything in this little book. Although you can read it in less than an hour, its influence on your life will likely be measured by months and years.

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Book Review: Christ-Centered Preaching by Bryan Chappel

9780801027987Bryan Chapell is the former president of Covenant Theological Seminary, the denominational seminary of the Presbyterian Church of America. His book Christ-Centered Preaching: Redeeming the Expository Sermon was first published in 1994, but has seen a renaissance in recent years as Christ-centered biblical theology has become popular in the broader evangelical world. Chapell’s main burden is to provide “principles for redeeming the expository sermon from the well-intended but ill-conceived legalism that characterizes too much evangelical preaching” (20). Thus, Chapell’s overall hope is to move preachers into an understanding and practice of preaching that centers the sermon’s content on the redeeming work of Christ.

OVERVIEW

Christ-Centered Preaching consists of three parts: 1) Principles for Expository Preaching, 2) Preparation of Expository Sermons, and 3) A Theology of Christ-Centered Messages. In part one, Chapell distinguishes between word and witness, saying it is “the Word preached, rather than the preaching of the Word, [that] accomplishes heaven’s purpose” (27). The Word is not simply powerful; it is without peer in its ability to create and transform human beings. This Word is ultimately a witness to Christ. So then, if the word of God transforms people and Christ is central in transformation, then preaching out to ultimately be about Christ. It is in this section where Chapell unpacks his “Fallen Condition Focus” (FCF), his unique contribution to the field, which I will soon evaluate.

With the principles of Christ-centered exposition in place, Chapell moves on to give sound instruction for how to prepare such exposition. The section includes everything from a four-part process of study to the use of outlines to the proper employment of illustrations. The book concludes with two chapters devoted to developing a theology of Christ-centered messages. An aside here is that the book’s value would increase if part’s two and three were revered. In other words, it seems wiser to break up the book as the “What, Why, and How” of Christ-centered preaching instead of “What, How, and Why.” Nevertheless, in part three Chapell shows why he believes that every part of the Bible reveals truth regarding humanity’s fallen condition. Therefore, the purpose of Christ-centered exposition “is to decipher these redemptive signals so that listeners understand a text’s full meaning in the context of its God-glorifying, gospel intent” (273). Redemptive sermons help protect preachers from the moralistic “be like” sermons Chapell sees permeating the church. Redemptive exposition is based on three steps: 1) Identify the Fallen Condition Focus, 2) Specify the Christ Focus, and 3) Discern the Redemptive Purpose (299-305).

THE HINGE ON WHICH IT TURNS

Chapell is particularly effective when he calls preachers to value unity in their sermons by saying, “Each feature of a well-wrought message reflects, refines, and/or develops one major idea” (44). He knows that razor sharp precision to one main idea is no easy task; instead it is one that requires great discipline. “Boiling out extraneous thoughts and crystallizing ideas so that the entire message functions as a unity have tested many a preacher” (44). Yet, the testing is necessary to fight through because unity not only aids preachers, but it aids congregation as well. Chapell is well read in the rhetorical and homiletical history, thus he is right to believe that all good communication – including preaching – requires a dominant theme.

Chapell clearly demonstrates what unity is and is not when puts a preacher through his somewhat famous “3 A.M test.” This test requires the preacher to imagine a spouse, roommate, or church member waking him from a deep slumber in the middle of the night with this simple question, “What’s the sermon about today, Preacher?” Chapell writes, “If you cannot give a crisp answer, the sermon is probably half-baked. Thoughts you cannot gather at 3:00 A.M. are not likely to be caught by others at 11:00 A.M.” (47).

In Colossians 4:4 Paul asks the church to pray for him to preach clearly, “which is how I ought to speak.” Good communication is clear communication. Faithful preaching is clear preaching, and this Chapell understands. Not every sermon needs to be the genesis of revival that will fill history pages for years to come. Yet, in every sermon the preacher must be found faithful (1 Cor. 4:2), thus in every sermon he must be clear. Chapell is right to place such prominence on unity. But from where does such unity come?

Chapell is spot on when he says, “Determining a sermon’s subject is half done when a preacher has discerned what the biblical writer was saying.” It’s is one thing to know what the biblical author said, and another to know why he said what he said. To help the preacher understand the “why” of every text Chapell introduces his “Fallen Condition Focus.” He defines the FCF as “the mutual human condition that contemporary believers share with those to or about whom the text was written that requires the grace of the passage for God’s people to glorify and enjoy him” (50). Drawing from 2 Timothy 3:17 – “All Scripture is breathed out by God . . . so that the man of God might be complete” – Chapell says, “All Scripture has a Fallen Condition Focus” (49-50).  Thus, the FCF “determines the real subject of a message by revealing the Holy Spirit’s purpose(s) in inspiring a passage. Ultimately, a sermon is about how a text says we are to respond biblically to the FCF as it is experienced in our lives – identifying the gracious means that God provides for us to deal with the human brokenness that deprives us of the full experience and expression of his glory” (50-51). The FCF is the hinge on which Chapell’s instruction turns, but is the hinge the right one?

On my first reading I sensed a pause in my soul when Captain Chapell beckoned me on the preaching boat marked “FCF.” It seemed to me that preparing for a sermon would become unnecessarily anthropocentric, always needing to look under the rock of each passage for humanity’s sin. Yet, the more I read and saw the FCF fleshed out my mind became less hesitant. Expecting objections along this line of thinking Chapell says, “An FCF need not be something for which we are guilty or culpable. It simply needs to be an aspect or problem of the human condition that requires the instruction, admonition, and/or comfort of Scripture” (52). Thus, the FCF can be anything from specific sins to grief to longing for Christ’s return to as desire to raise godly children. Identifying the FCF is integral to Christ-centered preaching because it will show the preacher the way in which the passage uniquely points to Christ. So the FCF is necessary because it leads the preacher to examine what the passage reveals about humanity’s need for redemption and what the text reveals about the God who requires redemption (284).

Although the hesitancy did lessen, I am still hesitant enough to not jump on that boat marked “FCF.” It is a novel and largely helpful concept to employ, but it seems likely to flatten preaching into a kind of one-note preaching. I can easily see some preachers employing Chapell’s technique and congregations hearing every sermon ending with the sound of, “You need to be redeemed in this area, and behold, Christ redeems you in this area.” Let it be said that there are far worse one note preaching styles and I don’t think Chapell is aiming for such an end. However, the preacher who constantly has on FCF glasses comes into the passage with a presupposition that can easily cloud the author’s original intent. How can a preacher employ the FCF in Genesis 1 and 2? In Psalm 93 where the entire focus is God’s majesty? If the FCF is a technique of application, then it will be employed to a useful end. Yet, if the FCF is a technique of interpretation, it will fog the preacher’s eyes from seeing the full-orbed majesty of the Scriptures.

The Puritans, as represented by William Perkins, understood the Christ-centricty of all Scripture and still managed to speak about seven different categories of application for every text. Chapell writes, “Keeping the FCF in view from the introduction through the conclusion will help keep application from dangerous steps off the path of exposition” (233). This is where subsuming the main point of the sermon into the FCF of the individual passage fuels monotonous content in preaching. Use the FCF for application, not interpretation.

WHY YOU SHOULD READ IT

The inherent issues in Chapell’s FCF, if I am reading them right, would lead me to recommend that pastors and seminary students read the book, just read it with discernment (as we should read every book!). The impact of Chapell’s book cannot be denied and I do think is deserved. When the appendices are included, the book covers virtually every area under consideration for the task of preaching. He even has wisdom for how to use a microphone, sound wisdom at that! The book will be uniquely helpful for a pastor or student descending from traditions or denominations where moralistic preaching is the norm. Moralistic preaching after all seems to be what Chapell is largely concerned about. Rest assured that his instruction will deflate moralism’s hot air balloon rapidly and effectively. If the only thing preachers take away from the book is to steer clear of moralism, Chapell has succeeded in his aim and served the church well.

Book Details

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Book Review: Finally Free by Heath Lambert

FinallyFreeCarl Trueman has said, “Internet pornography is probably the number one pastoral problem in the world today.” Heath Lambert’s Finally Free: Fighting for Purity with the Power of Grace is a welcome contribution this most pressing problem. Lambert is the executive director of the National Association of Nouthetic Counselors and an associate professor of Biblical Counseling at The Southern Baptist Theological Seminary.

FILLING THE GAP

“This book is not about pornography. You can find countless book about pornography,” Lambert writes in the introduction (11). Some approach the issue by addressing the damage pornography does, still others spill much ink in showing people how to think about pornography. While not doubting the dignity of such approach, Lambert aim to fill a gap in the conversation, namely, “I want to share with you the amazing depth and effect Christ’s power to eradicate pornography from your life. Whether you struggle with pornography yourself or are trying to help someone who struggles, I have good news for you: no matter how intense or long-standing the struggle, it is the work of Jesus Christ to set people free from such sin” (12).

With his purpose articulated Lambert goes on in chapter 1 to explain the nature of grace. He encourages readers that, “It is possible to be free from pornography. Because of his grace, God sent his Son to pay the penalty for the sins we all commit. When you believe in God’s grace toward you, you get God’s righteousness” (19). And this righteousness is experiential. Lambert rightly remarks that the popularity of all things “gospel-centered” runs the risk of created people who delight in discussing the gospel’s power rather than experiencing the gospel’s power. “The danger in our day is taking grace for granted and not considering how to make it practical” (19). In order to make the fight for purity practical, the rest of Lambert’s book illuminates eight strategies in the fight.

EIGHT GOSPEL-CENTERED STRATEGIES

The eight strategies are:

  1. Using Sorrow to Fight Pornography
  2. Using Accountability to Fight Pornography
  3. Using Radical Measures to Fight Pornography
  4. Using Confession to Fight Pornography
  5. Using Your Spouse (or Your Singleness) to Fight Pornography
  6. Using Humility to Fight Pornography
  7. Using Gratitude to Fight Pornography
  8. Using a Dynamic Relationship with Jesus to Fight Pornography

Lambert warmly weaves sound exegesis to case studies to practical exhortation with each strategy. His unfolding of godly sorrows true nature and fruit in chapter two is strikingly clear – in a good way. The chapter on accountability provides seven principles that “strengthen the common weakness we find in most accountability relationship” (47) and I found it to be the best wisdom on true accountability I’ve read. One choice nugget is when he writes, “You will not experience dramatic change in your struggle as long as you use accountability to describe your sins instead of declaring your need for help in the midst of temptation” (49).

One strength of Lambert’s work is that he is blunt when necessary, but the bluntness never contains unnecessary bite. It is always clearly tethered to Scripture and filled with a warmth that you would expect from such a seasoned counselor. For example, in the chapter on humility Lambert begins, “Here is the point I want you to get in this chapter: If you look at pornography, you are arrogant” (108, emphasis original). Using James 3:13-16 as his guide, Lambert so ably reveals the biblical reasoning for his pointed claim, that I think every reader will cry “Amen!”when he reads, “You can look at porn, or you can be humble. But you cannot do both” (109).

An added advantage of Lambert’s work is that each chapter concludes with with a list of next steps or questions for the reader’s consideration. Instead of being useless accessories these final meditation give pastors, small groups leaders, accountability partners, and struggling individuals direct counsel of where to go in light of each chapter’s truth.

ONE CONCERN

One concern I have with the book is housed in the final strategy of “Using a Dynamic Relationship with Jesus to Fight Pornography” (135-148). Using John 6 as his guide, Lambert says, “Your relationship with Jesus is bigger than your struggle with porn” (142). His desire is to move the reader from being a consumer of porn to a consumer of Christ; “You need to be the kind of person who fights for a close relationship with Jesus more than you fight against pornography.” Amen! The three main ways we do this, he writes, is by reading God’s word, praying God’s word, and singing God’s word. Again, amen! But here’s my concern: Lambert never clearly ties these practices to the church. They are individual disciplines that a porn fighter should strive after to be sure, yet it would have been better for Lambert to show how these practices are enriched by and encouraged through the local church. I also believe that Lambert would have been wise to discuss how the Lord’s Supper – what we might call “seeing God’s word” – can fuel the fight for purity. The connection seems especially right in light of Lambert’s using John 6 to drive the chapter.

FILLING THE GAP INDEED

This concern need not be overblown. Lambert’s book is a fantastic grace-fueled filling of the gap in modern literature on the subject. If you took out the chapter on “Using Your Spouse (or Your Singleness)” to Fight Pornography” the book is actually a field manual for killing all kinds of sin. Surely one can use sorrow, humility, gratitude, and confession to slay various, fleshly enemies. I kept thinking that his strategies find a happy partner in the directives Owen provides in The Mortification of Sin.

I agree that “internet pornography is probably the number one pastoral problem in the world today.” Any Christian – pastor, small group leader, lay member – should read this book.

Book Details

  • Author: Heath Lambert
  • Title: Finally Free: Fight for Purity with the Power of Grace
  • Publisher: Zondervan
  • Paperback: 176 pages
  • Score: 8 out of 10
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Book Review: Preaching? by Alec Motyer

9781781911303There is something special about sitting down with an old saint in ministry and hearing reflections on his time as a steward of the gospel. It reminds me of sitting down over dinner with my grandfather and hearing his thoughts on any past historical event I can think of.

In Preaching? Simple Teaching on Simply Preaching, Alec Motyer offers personal reflections on a lifetime of preaching. Motyer is the former principle of Trinity College in Bristol, England. He is, probably, best known for his work on Isaiah and serves as the Old Testament editor for The Bible Speaks Today commentary series.

A driving conviction for Motyer is, “Not everyone can be what people call a ‘good preacher’, but no one need be a ‘bad preacher'” (9). Amen! He believes bad sermons are “muddled sermons” and thus wants to offer “one way to go about” preaching with clarity. Clear preaching comes from a six step process that includes examination, analysis, orientation, harvesting, presentation, and application.

A SIX-STEP SCHEME

Examination is “the basic task of the expositor: to understand each word, sentence, and verse in a passage, each section of a narrative or book” (39). One strength of Motyer’s work is that he packs an astonishing amount of wisdom into each chapter, providing examples, ruminations, and delightful diatribes on every step in his scheme. For example, the chapter on examination contains discussion on the use of various translations and commentaries, alongside encouragement to develop a personal plan for capturing everything one learns in examination of the text. Analysis and orientation represent finding the passage’s main point, or what Motyer calls “the plan” (50).

After settling on the passage’s plan the preacher is to set about harvesting the text and preparing it for presentation. The chapter on presentation is worth the price of the book alone. Here Motyer writes, “The reason for preaching is the will of God: He has commanded it; the content of preaching is the Bible, God’s revealed truth; the objective of preaching is application, to bring the Word of God to bear on the hearers; but the art of preaching is presentation” (89). He rightly advocates careful thinking about how to divide the text into headings for presentation and encourages headings that are memorable and “snappy.” Another strength of Motyer’s work is that he doesn’t impose a wooden or universal structure on the preacher’s preparation and presentation. One instance of this humble balance is when he discusses the use of notes, outlines, and manuscripts. His conclusion is that “we must each learn to do our own thing – whatever leaves us with liberty in our preaching, and makes the congregation fell they are being addressed without obstruction” (97).

The final step is application and here Motyer is typically balanced in the wisdom he provides. Sound preaching makes it “plain to our hearers both what the chosen Scripture means and what we must do about it” (103). An unexpected delight in the book is the sagacious humor Motyer employs throughout. Permit me an extended quote of his view on illustrations to provide an example:

Illustrations in a sermon don’t help me, and I have to keep reminding myself that they do help other people, and must therefore be thoughtfully used. When listening to a sermon, if I sense an illustration coming on, I want to call out to the preacher, ‘Yes, yes, we all know that. Please get on with the job!’ . . . To tell you the truth, I have come to the conclusion that the chief usefulness of illustrations is to give our hearers a little rest!” (115-116)

FOCUSES AND the FOCUS

With his six-step process delineated Motyer provides two chapters impressing upon the pastor the prominence prayer and personal holiness must have for healthy ministry, saying “It seems to me that the key to an effective ministry is our own personal walk with God” (131). Eternal destinies lie in the hands of a preacher, thus the preacher must be active in prayer. “How else can we face our calling to preach except in the spirit and practice of constant, earnest prayer,” he asks (139).

Motyer ends his work by exhorting preachers to always have “enough ‘gospel’ to save some listening sinner” (141). Christ “should be at the center, ever the Focus of all truth and fully illuminated for every eye” (144). Again, amen.

WE NEED MORE OF THIS

Tim Keller’s endorsement is spot on when he says the book puts “decades of wisdom on expository preaching at the reader’s fingertips.” As I read, I often thought to myself, “We need more of this kind of wisdom.” Wisdom that has decades of experience. Wisdom that is balanced and warm. Wisdom that brings light, heat, and laughter. Alec Motyer offers all this and more in Preaching? Simple Teaching on Simply Preaching, making this book a welcome addition to any pastor’s library.

Book Details

  • Author: Alec Motyer
  • Title: Preaching? Simple Teaching on Simply Preaching
  • Publisher: Christian Focus (September 10, 2013)
  • Paperback: 188 pages
  • Score: 7/10