The Disappearance of God by Al Mohler (A Review)

In his recent release The Disappearance of God: Dangerous Beliefs in the New Spiritual Openness, Dr. R. Albert Mohler Jr. treats his readers to an intelligent and insightful critique of present dangerous trends in the culture and in the church while offering profound corrective steps to those who seek to remain faithful to Jesus Christ and His Word. If the material in this book has a familiar to feel to regular readers of Mohler's online commentary (at www.albertmohler.com), it is not a case of deja vu. Though the publisher does not inform the reader in the front or back matter, every chapter of the book is a near verbatim repetition of some of the most salient commentaries published there during 2004 and 2005. While one may understand the desire of an author or publisher to not disclose that fact openly, readers' appreciation and comprehension of the book would be greatly aided if they were told that each chapter was intended to stand alone as an individual essay.

Among the essays contained in this volume is Mohler's landmark call for mature Christians to practice theological triage. This essay has received a wide audience and high praise from evangelicals since its original publication in 2004. The church would perhaps be greatly helped in the present generation by a book-length treatment of this subject by Dr. Mohler in the future. Additional essays treat the subjects of assurance, morality, sin, hell, beauty, the emerging church, liberal Christianity, open theism, church discipline, the "post-Christian" age, missions and preaching. Each essay functions well on its own, offering a solidly biblical analysis of the issue in the present milieu. For this reason, the book serves as a handy guide for Christian pastors and lay-people to utilize in responding to the claims and questions of those who have been engulfed in the waves of change in church and culture.

Readers may wonder why certain subjects are treated in single chapters while others are divided into "parts" over several chapters. For instance, the monumental work on theological triage is contained in the eight pages of the book's opening chapter, while the Augustinian flavored discussion of beauty covers three chapters and totals nearly thirty pages. The discussion on church discipline is divided into four parts (or chapters), covering some thirty-five pages. The divisions are as they are because of the original form of the essays. For instance, the four parts covering church discipline were originally published online on May 13, 16, 17, and 18 of 2005. Though a major editorial change may have resulted in a wide variation of chapter lengths, one cannot help wondering if continuity may have been better established in the book by combining these thematic units into singular chapters.

Additionally, because of minimal editorial work prior to publication, at least one loose end is left untied. Chapter 14, on the divisive issue of Open Theism within the Evangelical Theological Society begins by stating, "Theology was front and center at the 2003 meeting of the Evangelical Theological Society in Atlanta, Georgia." Mohler goes on to detail the charges which were being brought against Clark Pinnock and John Sanders for their teachings on the openness of God and the subsequent vote that was to determine if they would be able to remain members of the Society. The chapter ends with the statement, "This much is certain -- God will not change based on how a vote turns out." The original essay, written during the week of the Society meeting in 2003, ended as follows: "This much is certain -- God is not waiting to see how this vote turns out." Certainly both concluding statements are true, however, had Mohler or an editor chosen to include what actually happened with that vote (which took place over five years prior to publication of the book) perhaps his point of the theological demise within Evangelicalism would have been strengthened, in addition to his readers' curiosity satisfied. In point of fact, the Society did not vote to remove the offending brothers. Thus, inclusion of this information would have demonstrated that tolerance of unbiblical beliefs has not only infected the culture, liberal Christianity, and the emerging church, but even the cradle of evangelical theology.

Another significant weak spot in the book is in the treatment on the emerging church. While the information presented in these chapters is accurate and the analysis needed, readers may be disappointed to find very little original analysis by Mohler himself. The essays that make up chapters 10 and 11 amount to a protracted book review of D. A. Carson's Becoming Conversant with the Emerging Church. Carson's work may be the most relevant and balanced examination of the emergent trends, yet in a book such as this by a scholar such as Mohler, one should expect to find original insight and critique rather than a summation of another's work. As president of one of the largest seminaries in the world, Mohler is certainly able to respond to the issues presented by the emergence of a radically different church in our day. It is our loss that we do not have it contained herein.

Although each article stands very well on its own to offer pointed and profound theological and cultural analysis, in their present form they have the feel of a disjointed miscellany, lacking the flow of careful thematic development from start to finish within the book's covers. While a reconsideration of the order of the chapters may have aided this somewhat, perhaps what is more needed is a more careful editorial process which would take the articles as they were originally written and weave them together in a way that more cohesively develops the theme of the "disappearance of God."

If this reviewer understood the main point of the book as a whole, it is that the disappearance of God in the culture has created a spiritual vacuum. Many in the church have responded to this vacuum inadequately by accommodating cultural trends to the neglect of biblical doctrine. Traditional understandings of God, hell, and the church have been jettisoned in exchange for postmodern and post-Christian ideals. Mohler addresses several of the most pressing concerns of our day (more accurately, of 2004-2005, for some of these concerns have undergone a course correction to some degree in the intervening years) with searing intellectual analyses and offers a clarion wake-up call to the church. Mohler would have the church to recommit itself to expository preaching, absolute truth, and gospel-centered missions, uniting around the central and most precious of Christian doctrines through a process of theological triage.

In conclusion, The Disappearance of God represents clear and biblical thinking about several pressing issues that the church needs to confront in our day, all written by one of its most articulate voices. Those who have read the essays before will be disappointed perhaps to find that this book contains nothing that they have not already encountered. Still, we should be glad to be reminded of the truths these writings contain and grateful to have them bound in one volume (not to mention having them accessible when there is no wi-fi connection or when a power outage occurs). While the initial disappointment of being served intellectual leftovers may taste bitter at first bite, we must not allow ourselves to be so cynical to miss the blessing that is ours because of gifted men and the fruit of their labor such as we have in this volume. The church should be grateful for present-day voices like Al Mohler, and for publishers who wish to broaden their impact.

The Value of Hebrew and Greek to Clergymen

On a recent visit to my Alma Mater, Fruitland Baptist Bible Institute, I picked up from the library discard table a free copy of George Ricker Berry's The Interlinear Literal Translation of the Greek New Testament. In fairness, I should disclose the full title of the work: The Interlinear Literal Translation of the Greek New Testament With the Authorized Version Conveniently Presented in the Margins for Ready Reference and With the Various Readings of the Editions of Elzevir 1624, Griesbach, Lachmann, Tischendorf, Tregelles, Alford, and Wordsworth, To Which Has Been Added A New Greek-English New Testament Lexicon Supplemented by a Chapter Elucidating the Synonyms of the New Testament, With a Complete Index to the Synonyms.

As I began to thumb through this sizeable volume, the first thing to catch my eye after the lengthy title was the valuable article found on the reverse of the title page where one would normally expect to find the copyright information. Indeed, the copyright information is there, on a tiny bottom line reading only, “Copyright, 1897, by Wilcox & Follett Co.” But the overwhelming bulk of the page is devoted to “The Value of Hebrew and Greek to Clergymen,” penned I suppose (but uncertainly) by Berry. The text follows:

The Value of HEBREW and GREEK to Clergymen.

1. Without some knowledge of Hebrew and Greek, you cannot understand the critical commentaries on the Scriptures, and a commentary that is not critical is of doubtful value.
2. Without some knowledge of Hebrew and Greek, you cannot satisfy yourself or those who look to you for help as to the changes which you will find in the Revised Old and New Testaments.
3. Without some knowledge of Hebrew and Greek, you cannot appreciate the critical discussions, now so frequent, relating to the books of the Old and New Testaments.
4. Without some knowledge of Hebrew and Greek, you cannot be certain, in a single instance, that in your sermon based on a Scripture text, you are presenting the correct teaching of that text.
5. Without some knowledge of Hebrew and Greek, you cannot be an independent student, or a reliable interpreter of the word of God.
6. As much knowledge of Hebrew can be secured, with the same method, under the same circumstances, by the same pupil, in one year, with the aid of the Interlinear Old Testament, as can be gained of Latin in three years. Greek, though somewhat more difficult, may be readily acquired within a brief period with the aid of the Interlinear New Testament (which combines a lexicon) and an elementary Greek grammar.
7. The Hebrew language has, in all, about 7,000 words, and these 1,000 occur in the Old Testament over 25 times each.
8. The Hebrew grammar has but one form for the Relative pronoun in all cases, numbers and genders; but three forms for the Demonstrative pronoun. The possible verbal forms are about 300 as compared with the 1,200 found in Greek. It has practically no declension.
9. Within ten years the average man wastes more time in fruitless reading and indifferent talk, than would be used in acquiring a good working knowledge of Hebrew and Greek that in turn would impart to his teaching that quality of independence and of reliability which so greatly enhances one’s power as a teacher.
10. There is not one minister in ten who might not if he but would, find time and opportunity for such study of Hebrew and Greek as would enable him to make a thoroughly practical use of it in his work as a Bible-preacher and Bible-teacher.

Book Review: The Greatest Words Ever Spoken by Steven K. Scott

The Greatest Words Ever Spoken by Steven K. Scott
A Review by Russ Reaves

Steven K. Scott told his friend Gary Smalley that he didn't even know if this book would ever be published. "I'm doing it for me," he said (xvii). His understanding of John 8:31-32 and Matthew 7:21-25 led him to compile the teachings of Jesus in a topical arrangement. "He wanted the words of Christ to form the concrete foundation of his beliefs on every subject and issue of life" (xvii). This book is the finished product of what was certainly a long labor of love and personal devotional discipline for Scott. In it, over 1900 statements of Jesus are arranged into more than 200 categories, and separated among nine larger headings. Those nine headings are the major chapter divisions of The Greatest Words Ever Spoken. They are "the greatest words ever spoken" about (1) Jesus; (2) God the Father; (3) the Holy Spirit; (4) Eternity; (5) Jesus' Followers; (6) Humanity; (7) God Reaching Out to Us; (9) How to Know God. Each of these chapters and many of the various subdivisions within each one contains material written by Scott to introduce the subjects.

Scott is the author of several books including The Richest Man Who Ever Lived, Mentored by a Millionaire, Simple Steps to Impossible Dreams, and A Millionaire's Notebook. He is not a theologian or pastor, but a successful business entrepreneur. His love for Christ is evident in the obvious effort he put into this project, in the introductory words written by Gary Smalley, and in his own words which introduce the various sections of the book. It is refreshing to see someone so successful and influential in the secular world using that influence to point others to the words of Jesus.

The book has a very usable layout, with the chapter divisions and subheadings clearly marked and the biblical passages arranged in two-columns per page. The Table of Contents, Scripture Index and Subject Index make it a handy reference volume. At over 500 pages, the book is sizable, but not unmanageable.

Upon receiving this book, it occurred to me that I do not know of another book of this kind in print today. There may be one or more, but this is the first volume I have laid hands on which seeks to arrange the teachings of Jesus in a topical order. Topical Bibles abound, but this one is limited solely to the words of Jesus. As such, it is a valuable reference tool. For instance, on pp 46-51, under the subheading of Jesus' Missions, one finds over 50 passages in which "Jesus identifies twenty-six different missions that He set out to achieve when he came to earth" (46). These would serve a pastor or Sunday School teacher well in choosing texts on which to base sermons or lessons for the Advent Season.

A new Christian will find the book to be a great help in discovering Jesus' teachings on the variety of subjects treated. The introductory matter in each chapter would also serve the new Christian well in devotional usage. One could read a separate subsection each day and have nearly a year of daily devotional study set before him or her. As a godly layman, Scott's zeal for Christ and biblical wisdom is worthy of emulation for those who are taking their beginning steps in the Christian faith.

The book is not without its faults. I find three major areas of concern with the book. The first is in its theology. Most importantly, though Scott makes it obvious that he believes in the deity of Jesus Christ, he builds the case for Christ's deity slowly and, in my opinion, carelessly. In his introductory chapter entitled "The Greatest Words Ever Spoken," Scott makes no overt claim that Jesus is divine. In the introduction to the first major chapter division, "The Greatest Words Ever Spoken About Jesus," that claim is still absent. Though the titles "Messiah," "Christ," "Son of God," and "Son of Man" are employed frequently throughout these pages, and the pronouns that refer to Jesus are capitalized (He, Him, His), one is forced to endure thirty-four pages of the book before ever arriving at any clear claim of Christ's deity. There, in introducing the subsection entitled "Jesus' Identity," Scott refers to Jesus accepting worship, identifying Himself as God, and engaging in divine actions. This brief paragraph is still insufficient to convince the unbelieving reader of the divine nature of Jesus. On page 55, a passing reference is made to the fact that "Jesus is a coequal, coeternal member of the Trinity." On pages 87-88, readers are told that J. R. R. Tolkein developed "a simple yet brilliant proof of Christ's deity," but that proof is not shared with the audience. It would be my hope that in future editions, Scott would expand his treatment of the deity of Christ, and perhaps include an appendix containing a detailed apologetic of this foundational Christian doctrine. As it stands, I do not believe that the unbelieving reader will come away convinced that Jesus Christ is fully-divine. In fact, it would be very easy for one to read the entire volume and miss the brief passing statements which are included.

Another theological concern I have with the book is in its treatment of Scripture. Christians believe that "All Scripture is inspired by God (or "God-breathed", theopneustas) and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work" (2 Tim 3:16-17). This means that God is the ultimate author of every word of the Bible. In short, we do not believe that the "red letters" are more important for faith and practice than the "black letters." This is not evident from Scott's statements in the early portions of the book. For instance, on page 6, he states that his topical arrangement of Jesus' teachings "will enable you to read everything Jesus said without the interruption of commentary, transitional scenes, and details about the activities of the people who surrounded Him." Are we to understand from this that the words of the Gospel writers are "interupptions," needless commentary, and unimportant details? I do not think Scott would intend to declare that, but this is precisely the effect of his words. Again, on page 8, Scott writes, "Whenever you are studying a biblical subject, considering a spiritual question, or seeking guidance for a decision, the first question you should ask is 'What did Jesus say?' His words will provide the foundation for all your values, beliefs, and doctrines." This begs the following questions: Are there passages of Scripture outside of the explicit sayings of Jesus which treat the same subjects and perhaps expand on these sayings? Are there subjects which Jesus does not address, but other passages do? And if so, are those passages of lesser importance than these "red letter" passages? We have observed in our culture the tactics of some who want to pit Jesus' teachings with those of the Apostle Paul, for instance, and the Evangelical response to those arguments is that all Scripture is God's Word, and should be handled with equal gravity. Though I am certain that it is unintentional on Scott's part, he has made a false dichotomy between the words of Jesus and the rest of Scripture that can lead to a dangerous handling of the Bible.

The second major area of concern I find in the book has to do with sloppy hermeneutics. Two examples of this will illustrate the concern. First, concerning the study of Scripture in its context, Scott says on page 6 that by reading his book, "In a matter of minutes, you can read everything He (Jesus) said about a topic, which will help you gain a deeper understanding of His teachings." My response to this statement is, "Deeper than what?" Certainly one cannot expect reading this topical arrangement of Scripture portions to provide a greater depth than a historical-grammatical inductive study of the entire passage in its various levels of context. Scott is aware of the need to study Scripture in its context, for he says on page 8, "Because context is so important, the verses surrounding the key points are usually provided." Sometimes, a verse or two of surrounding context is sufficient, but most of the time it is not. The meaning of a particular passage is embedded in a larger pericope. As a case in point, on page 445, Revelation 3:20 is cited under the heading of "Accepting and Receiving Christ." When one studies that passage in its context, one discovers that Jesus is not knocking on the door of the unbeliever, but of the church! Though Steven Scott is not the first, and certainly won't be the last, to wrench that verse from its context, it is but one example of the error of piecing passages together without a thorough understanding of the context and historical setting.

The second example of sloppy hermeneutics that concerns me in this book is its treatment of the promises of Jesus. On page 2, Scott writes, "If you choose to follow Him (Jesus), then all 108 promises are promises you can count on -- promises that will produce peace in a troubled heart, joy in the midst of tragedy, success in place of failure, and most important, a glorified life that lasts for eternity." There is a hint of subjectivity or relativism in this statement, for according to Scott, it is only those who follow Jesus who find that His promises are "promises you can count on." Perhaps more alarmingly is the undeniable fact that those who do not follow Christ will ultimately find that they can count on His promises as well, only for them they will not prove to be promises of peace, joy, success and glory. Moreover, in this statement one finds the common error of misapplying the all of the promises of Scripture as universals when many of them are addressed only to a particular person or group in a particular setting. Scott is aware of this reality in handling Scripture. On page 299, he writes, "You should note that when a promise is made to an individual or a group, it may be so specific as to apply only to that person or group. Such a promise may reflect a principle that applies to others, but it may not." Yet, repeatedly throughout the book, Scott violates this very principle in applying a particular set of promises Christ made to His apostles as if they were universal promises for all believers. I am speaking of the promises concerning the ministry of the Holy Spirit found in John 14:26 and 16:13. These are specific promises which deal with the reality that the Holy Spirit would enable the apostles to teach the foundational truths of Christ in the first generation of the faith and to write the infallible words of the New Testament by teaching them all things, bringing to their remembrance all that Christ said to them, guiding them into all truth, and disclosing to them what is to come. Scott says on page 9, "As you study the words of Christ, you will receive the benefits He promised in John 16:13 and John 14:26. The Holy Spirit will guide you into all truth, He will tell you things to come, and He will glorify Christ. Jesus also promises that the Holy Spirit will teach you all things and bring to your remembrance all the things that Christ has spoken to you" [emphasis mine]. These things are repeated in the introductory words on the chapter which treats Jesus' words about the Holy Spirit on pages 114-115 and the introduction to chapter five on pages 183. It has perhaps escaped Scott's notice that the abuse of these promises has been at the foundation of the establishment of many cults who have applied these specific promises universally and used them as justification for their discovery of "new truth." It is a common but dangerous error to mishandle these promises in this way, and the book would be helped by a clarification that these promises are examples of those which apply only to a particular group, namely the apostles.

While this is not an exhaustive treatment of my concerns with the book, these are sufficient to indicate that the book needs some revision. I believe it would be helped by the constructive suggestions of theologians and biblical scholars, as well as by a broader base of personal research on the part of its author. Notwithstanding these concerns, the book is a valuable project. It is unique and fills a void in accessible literature today, being what I would describe as a "Red Letter Nave's." It would be useful for pastors, counselors, Sunday School teachers and laypeople. It would serve them well as a devotional tool and as a guide for selecting texts and parallel passages for preaching and teaching. Perhaps its greatest benefit would be in introducing new believers to the person and teachings of Jesus Christ. Though the foreword promises that Scott's short chapter introductions are "extremely enlightening and compelling to non-Christians," I believe that the non-Christian seeker would be better served by a thorough reading of the Bible itself. And for all of its potential benefits, the book cannot be a substitute for personal inductive Bible study and a regular diet of expository preaching in the local church. It is a good book. With some revisions and corrections based on the input of faithful and careful scholars, it can be a great book that will stand the test of time and serve many generations of Christ's church.

The Tales of Two Pipers

Once upon a time there were two men named Piper. There was no relation between them. One's name was John and the other's name was Don. Both wrote some things about heaven. One of them even claimed to have been there.

The one who claimed to have been there (Don) wrote this: "I didn't see Jesus, but I did see people I had known." The other Piper (John) wrote this: "If you could have heaven, with no sickness, and with all the friends you ever had on earth, and all the food you ever liked, and all the leisure activities you ever enjoyed, and all the natural beauties you ever saw, all the physical pleasures you ever tasted, an no human conflict or any natural desires, could you be satisfied with heaven, if Christ was not there?"

I think I'll take John Piper's heaven over Don Piper's heaven.

Here's the thing with Don Piper's book. Reading through it, I found several cases of contradiction with his recollection of his heavenly visit and several more times where what he claims to have seen in heaven was not what the Bible teaches. So what? Many people write books about the afterlife that do not correspond with the Bible. Why single out Don Piper? Because his book is intended to convey a Christian view of eternity. But what if these things really happened to Don Piper? Should he not be free to write about them? Well, the Quran contains the supposed experiences of Muhammad, but are we not somewhat skeptical of his claims? Why should Don Piper be exempt from scrutiny when he claims to have had grandiose experiences? I think there are several better questions to ask:

1) Did Don Piper have this experience? I'm not going to accuse him of lies and falsehoods, but it wouldn't be the first time someone concocted supernatural experiences for the purpose of book sales. I'M NOT SAYING HE DID -- I'm just saying that we shouldn't believe everything that hits the shelves.

2) If he did have these experiences, are there any physiological or psychosomatic explanations for the experience, apart from concluding "I went to heaven"? I think there probably are. Therefore, we should not jettison the biblical imagery of heaven for Don Piper's just on the basis of his supposed "eyewitness account."

3) We should ask "What saith the Scriptures?" If there is any divergence between the heaven Don Piper claims to have seen and the biblical imagery of heaven, we should not take his word for it. After all, did Jesus not say, "They have Moses and the prophets; if they don't believe them, they won't believe even if someone rises from the dead."

In closing, let me say, don't assume that just because your local Christian bookstore is selling something, it will be good for you spiritually. In fact, much of what is for sale in Christian bookstores would actually be injurious to your soul. Always read anything outside of the Bible with a critical eye. If an eyewitness is testifying of his own experiences and contradicts himself on multiple occasions, he would be dismissed from the court. We should not lower our standards when it comes to feeding our soul. And finally, we should not be driven by sensationalism and appeals to the spectacular. We should be driven both TO and BY the Word of God. As simple as that sounds, the Bible alone is authoritative and sufficient for our faith and life.

Apostasy

If you don't subscribe to the "Free Grace Broadcaster," well, frankly, you should. It's free. In other words, it actually costs you more NOT to subscribe to it. Published quarterly, each edition is a collection of essays from Puritans and great biblical scholars and preachers on a single subject. This current issue is on Apostasy. Here's a little taste from the article by Charles Spurgeon:

"The unconverted adherents to our fellowship are no loss to the Church when they depart. They are not a real loss, any more than the scattering of the chaff from the threshing-floor is a detriment to the wheat. Christ keeps the winnowing fan always going. His own preaching constantly sifted His hearers. Some were blown away because they were chaff. They did not really believe. By the ministry of the Gospel, by the order of Providence, by all the arrangements of divine government, the precious are separated from the vile, the dross is purged away from teh silver that the good seed and the pure metal may remain and be preserved. The process is always painful. It causes great searching of heart amongst those who abide faithful and occasions deep anxiety to gentle spirits of tender, sympathetic mold."

"There are many points and particulars in which the Gospel is offensive to human nature and revolting to the pride of the creature. It was not intended to please man. How can we attribute such a purpose to God? Why should He devise a Gospel to suit the whims of our poor fallen human nature? He intended to save men, but He never intended to gratify their depraved tastes. Rather doth He lay the axe to the root of the tree and cut down human pride. When God's servants are led to set forth some humbling doctrine, there are those who say, 'Ah! I will not assent to that.' They kick against any truth that wounds their prejudices."

Read the new issue of "Free Grace Broadcaster" online here.

To subscribe to this excellent publication, contact:
Chapel Library
2603 West Wright St.
Pensacola, Florida 32505
fax: (850) 438-0227
chapel@mountzion.org

A Book Recommendation: Rescue by Jean Phillips

Rescue by Jean Phillips

My wife and I have thoroughly enjoyed reading Rescue. We have been so blessed and encouraged by all the lessons that Jean and Gene have learned and shared in that book. Jean is a gifted writer. We knew this already, having read her children's book The Meaning of Christmas to our daughter countless times. As pastor of the church where two of Jean's sisters are members, I deeply enjoyed "getting to know" Jean and her family more through reading this excellent book. I will be recommending it often to others. I have asked our church librarians to put my "Pastor's Picks" label on it for others to enjoy. Gene and Jean are truly heroes in the kingdom and we value their lives, ministries, and the brief moments of fellowship we have shared together.

Walter Kaiser's Toward an Exegetical Theology

Walter Kaiser came to Lancaster Bible College's Graduate School back in the Summer of 2002 to teach an intensive grad course in Old Testament Preaching. Having heard him occasionally and read him often, I could not pass up the opportunity. It might have been the best academic course I ever took. The material from his lectures went on to be published as Preaching and Teaching from the Old Testament. During that course, we read Toward and Exegetical Theology. When I think of how I have been shaped in preaching, few things or people have impacted me as much as this book and this man. It revolutionized my study habits (though I still fall WAY short). The recent review of this book by Nathan Williams on Pulpit Magazine will show you why this book remains a must-read for any Bible preacher or teacher.

Nathan Williams concludes his review with several poignant quotes from the book.

“Should the ministry of the pulpit fail, one might
just as well conclude that all the supporting ministries of Christian
education, counseling, community involvement, yes, even missionary and
society outreach, will likewise soon dwindle, of not collapse.” (p. 8 )

“A gap of crisis proportions exists between the steps
generally outlined in most seminary or Biblical training classes in
exegesis and the hard realities most pastors face every week as they
prepare their sermons.” (p. 18)

“Those sermons whose alleged strength is that they
speak to contemporary issues, needs, and aspirations often exhibit the
weakness of a subjective approach.” (p. 19)

“The Scripture cannot be understood theologically, until it is understood grammatically.” (p. 27)

“For large segments of the Christian Church is is a
truism to say that biblical exposition has become a lost art in
contemporary preaching.” (p. 37)

“The sole object of the expositor is to explain as
clearly as possible what the writer meant when he wrote the text under
examination.” (p. 45)

“Accordingly, hermeneutics may be regarded as the
theory that guides exegesis; exegesis may be understood in this work to
be the practice of and the set of procedures for discovering the
author’s intended meaning.” (p. 47)

“To begin with, let it be stated as a sort of first
principle that preparation for preaching is always a movement which
must begin with the text of Scripture and have as its goal the
proclamation of that Word in such a way that it can be heard with all
its poignancy and relevancy to the modern situation without dismissing
one iota of its original normativeness.” (p. 48)

“But we contend that the original languages serve
best when we become aware of the syntax and grammar involved in
phrases, clauses, and sentences. The bonding material between these
otherwise isolated words or groups of words is what all the sweat and
tears are about in language study.” (p. 49)

“The aim of the grammatico-historical method is to
determine the sense required by the laws of grammar and the facts of
history.” (p. 87)

“In other words, moderns have shifted their interest
in the hermeneutical quest to the other end of the interpretive
spectrum. They are more interested in ‘what the text,’ as they say,
‘means to me-what I can get out of it.’”(p. 89)

“The difficulty this time is not in understanding
what is said, but in bridging the gap from the ‘then’ to the ‘now’ of
contemporary audiences.’” (p. 92)

“Words, then, are the basic blocks for building meaning. We repeat, they must not be torn from their contexts.” (p. 129)

“Exegesis is never an end in itself. Its purposes are
never fully realized until it begins to take into account the problems
of transferring what has been learned from the text over to the waiting
Church.” (p. 149)

“When truth is not internalized within the hearers,
but is left as just so many notions floating around outside their
experience, the exegete is in effect a mere dilettante-a trifler in the
art of interpretation.” (p. 151)

“The whole objective of what we are here calling
‘textual expository preaching’ is to let the Scriptures have the major,
if not the only, role in determining the shape, logic, and development
of our message.” (p. 160)

“Good preaching has a twofold job: it must teach the
content of truth as set forth in each passage and it must also suggest
a reproducible method of Bible study.” (p. 205)

“To find God’s meanings and emphases, we must
discover what the author’s were-first in the book as a whole and then
in the particular section and passage we wish to use for our messages.”
(p. 210)

“From the beginning of the sermon to its end, the
all-engrossing force of the text and the God who speaks through that
text must dominate our whole being. With the burning power of that
truth on our heart and lips, every thought, emotion, and act of the
will must be so captured by that truth that is springs forth with
excitement, joy, sincerity, and reality as an evident token that God’s
Spirit is in that word.” (p. 239)

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