01 - The Origin of Exposition

Chapter 1 THE ORIGIN OF EXPOSITION

It pleased God . . . preaching to save them that believe (1 Corinthians 1:21). God . . . hath . . . manifested his word through preaching (Titus 1:3).

PREACHING IS PRIMARY. Though this is a positive and dogmatic assertion, there is no hesitation in stating such a premise, because divine revelation, history, and Christian experience all combine to corroborate it.

Recognizing the fact that there are many ways of reaching human hearts, and with no thought of belittling or discrediting the least of them, it can still be factually maintained that preaching is primary.

Though Paul himself counseled that we should “by all means save some,” he nevertheless taught and evidenced in his own ministry that preaching is primary, and all other means must be secondary and supplemental. When other means have become primary the Church has suffered as a result. This being true, preaching should have first consideration in our present-day ministry. Sad to say this is too often untrue. The preparation and presentation of God’s message deserves the very best that can be given to it, under the direction of God. It demands every ounce of energy, every atom of intelligence, every shade of talent, every gleam of personality, every emotion of the entire being, in full and utter consecration to God. Everything else must be subsidiary, and must be made to recognize and contribute to the superiority of preaching. Preaching must have priority over all other ministerial functions if it is to glorify God and fulfill the purpose for which it was ordained.

Again, it is our firm and studied conviction that, in the light of the fact that preaching is primary, the style or method known as expository preaching is paramount, and will enable the minister to magnify his office more nobly and efficiently than any other method. This and other conclusions expressed in these pages are not merely the private opinions of the author, but have been substantiated by the testimony of Christian leaders through the centuries, as well as by evangelical contemporaries.

EVIDENCES FROM THE OLD TESTAMENT Expository preaching dates at least as far back as Ezra the scribe. Dr. Robert Lewis Dabney says:

It was under Ezra that preaching assumed, by appointment, more nearly its modern place as a constant part of worship, and also its modern character, as an exposition of the written Scriptures. And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the Lord had commanded to Israel. And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; . . . And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up: And Ezra blessed the Lord, the great God. . . . So they read in the book in the law of God distinctly, and give the sense, and caused them to understand the reading (Nehemiah 8:1-8).

We shall seek in vain for a more apt and scriptural definition of the preacher’s work than is contained in these words. Henceforth, as the Jewish antiquaries tell us, expository preaching prevailed as a regular exercise, following the reading of the Scriptures in the services of the synagogues. In the ninth chapter of Nehemiah we read that “they stood up in their place, and read in the book of the law of the Lord their God one fourth part of the day” (Nehemiah 9:3). The remainder of the chapter is given over to a historical exposition of the mercy and goodness of God to Israel in days past. These are typical illustrations of preaching in Old Testament times. It seems to have been the method employed throughout the centuries prior to the coming of the Christ, and—though corrupted with tradition and spiritual blindness, and thus lacking authority and power—was still in vogue when Jesus entered His public ministry.

Much more could be said, and perhaps profitably, on the matter of expositional preaching in the Old Testament; but, since ours is distinctly a New Testament ministry, it seems necessary only to set forth a precedent and example to show that it is not an innovation, but rather the accepted manner of procedure followed by the ministers of the Lord in all preceding generations.

EVIDENCES FROM THE NEW TESTAMENT

It goes without saying that Jesus Christ was the peer of all expositors. Though His manner and doctrine were in many cases directly opposite to those which prevailed, He adopted the customary method of reading and expounding the Scriptures. Whether in the synagogue, in the home, on the hillside, in the prow of a boat, or whatever the location, He preached to them. Publicly and privately He opened the Scriptures for their understanding. And they went into Capernaum; and straightway on the Sabbath day he entered into the synagogue, and taught. And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes (Mark 1:21-22). And again he entered into Capernaum after some days; and it was noised that he was in the house. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them (Mark 2:1-2). The thing which distinguished Jesus from the scribes of His day, in His teaching and preaching, was the fact that He “spake with authority.” His was no cursory, mechanical repetition, but a powerful, heart-searching interpretation and application of the truth, designed to convince His hearers of their need of a personal relationship to God through Him, and of His right to claim their faith and allegiance for Himself. He did not have to preach to empty pews. People will come to hear the Scriptures preached, even if it is offensive to their pride (as much of His preaching was), when it bears the stamp of divine approval and has the ring of heavenly authority.

“When they were alone, he expounded all things to his disciples” (Mark 4:34). The deeper things, beyond the comprehension of the populace, held the apostles spellbound, as He expounded them to His followers in private. Wuest says that the word “expounded” literally means “to give additional loosening,” so as to explain, make plainer and clearer, the Word of God.

Possibly the most notable example of public exposition on the part of Jesus is recorded in Luke 4:16-22: And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the Sabbath day, and stood up for to read. And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord. And he closed the book, and he give it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this scripture fulfilled in your ears. And all bare him witness, and wondered at the gracious words which proceeded out of his mouth.

Though He read only two verses from Isaiah 61, it is quite possible, even probable, that He gave them an extended exposition of those statements in their context. Only what He “began to say unto them” is recorded for us; with the consequent result that the people “wondered [were filled with wonder] at the gracious words which proceeded out of his mouth.” That was exposition at its best. Something of the practical results from this kind of exposition done by our Lord is set forth in the experience of the Emmaus disciples.

Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:

Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, Saying, the Lord is risen indeed . . . (Luke 24:25-27, Luke 24:32-34).

It was as “He expounded unto them in all the scriptures the things concerning himself” that these discouraged, heavy-hearted disciples found their hearts to “burn within” them; and it was this opening of the scriptures to the eyes of their understanding which sent them back to the city that same night with a glowing testimony of a renewed faith.

Luke shows in his second treatise that the apostolic Church leaders followed the same pattern of preaching as exemplified by Jesus. The first gospel message delivered by Peter on the Day of Pentecost is an exposition of passages from the Prophecy of Joel and from the Book of Psalms. Of course, it must be remembered that New Testament preaching was not only declarative exposition, but also involved the introduction of new revelation, which is not true of present-day preaching, and therefore is not strictly exemplary in every respect, though the principles are identical.

Stephen’s address (Acts 7:1-60) is an expository dissertation covering the historical portions of Genesis and Exodus, along with a brief summary of the Babylonian captivity, with a very pungent application to that generation.

Philip follows the same procedure in dealing with the Ethiopian (Acts 8:26-35), giving him an exposition of Isaiah 53: “and began at the same scripture and preached unto him Jesus” (Acts 8:35).

Second only to Jesus Christ Himself as an expositor there is the apostle Paul.

They came to Thessalonica, where was a synagogue of the Jews: And Paul, as his manner was, went in unto them, and three Sabbath days reasoned with them out of the scriptures,

Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ (Acts 17:1-3).

“As his manner was” depicts the characteristic method of Paul, which was that of the expositor. In that same chapter (Acts 17:10-12), we find that such preaching caused the more sincere Bereans to make a personal study of the Scriptures for themselves, which in turn resulted in their belief of the gospel unto salvation. And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets (Acts 28:23). At the close of his long and fruitful ministry, when the apostle was enduring his last confinement before execution, we find that experience had in no wise caused Paul to depart from the expository method which evidently had proved to be most beneficial. That Paul esteemed the expository method above all others is further revealed in his counsel to Timothy, his young son in the faith and in the ministry.

Until I come give constant attention to the public reading of the Scriptures, to personal appeals, to exposition (1 Timothy 4:13, Way). This very clearly calls for the expositional treatment of passages of Scripture, presented in such a way as to obtain a favorable reaction from the listeners. In this way the hearers are indoctrinated with the truths of divine revelation, and must necessarily face the claims disclosed therein.

Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth (2 Timothy 2:15). The Authorized Version does not clearly present the idea contained in the words “rightly dividing the word of truth.” Though eschatological analysis may be most desirable and most helpful, the thought here seems to be much broader and (we believe) more significant than that. The word “divide” is not east to translate. We quote several authorities which, taken all together, will give us the true meaning and significance of the statement:

Handling aright the word of truth (A. S. V.) Declaring the word of truth without distortion (Conybeare and Howson) An approved workman who properly presents the word of truth (Williams) Rightly administering the word of truth (Sadler) Cut the word of truth straight (Robertson) Holding a straight course in the word (R. V., margin) Rightly laying out the word (Ellicott) To manage rightly; treat truthfully (Alford)

DIVIDE. The skillful application of parts or aspects of the truth adapted to affect persons specially in need of instruction (New Standard Bible Dictionary). The closing definition seems to be a correct summary of all the various shades of meaning expressed by these scholars. The following pithy comments from some other scholars are right in line with this main thought.

Giving to each person, occasion, or situation, what is needed―the appropriate truth from His Word (Author not known).

What is intended here is not dividing Scripture from Scripture, but teaching Scripture accurately (Vine).

Dividing the word is a metaphor taken from a father or steward cutting and distributing bread among his children (Preacher’s Homiletic Commentary). The latter would fit right in with the counsel of Jesus: Who then is the faithful and thoughtful slave, whom his master put in charge of his household, to deal out to the members of it their supplies at the proper time? Blessed [happy] is that slave if, when his master comes back, he finds him so doing (Matthew 24:45-46, Williams).

Cutting, ploughing, road-building, distributing―all of these seem to be involved. The idea is to go through the Word, without deviation and turning to one side, setting forth what is found therein (whether palatable or not) as it obviously fits the local and present situation; applying the truth in a practical manner to the needs of the hearers, so that it may produce the results for which it is designed. As a properly trained dietician knows how to prepare and serve a balanced and nutritious meal, so the diligent and properly enlightened minister is able to edify the Church as well as to instruct the unbeliever.

How could the minister more aptly follow this advice than by a consecutive treatment of the Word of God, chapter by chapter, and book by book? That minister who has throughly prepared himself and is proficient in the realm of exposition is going to be in a position to provide the “household of faith” with that which is most needed and most beneficial at any given time in any place. He will have the unreserved approval of divine authority stamped upon his ministry, and will have no need for apologies or cause for embarrassment. The apostle’s last word on the matter is:

Continue thou in the things which thou has learned and hast been assured of, knowing of whom thou hast learned them; and that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus.

All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works.

I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom;

Preach the word; be instant, in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine . . . they shall turn away their ears from the truth . . . make full proof of thy ministry (2 Timothy 3:14-17 – 2 Timothy 4:1-5). That is final. The charge is based upon the intrinsic value of the Scriptures themselves, and is followed with the frank acknowledgement that such preaching will not always be popular, but nevertheless expedient and fruitful. The Scriptures will, first of all, activate the heart and life of the minister himself and then, as he expounds them to others, will have the same effect upon those who heed the message. The heart and core of the whole passage, the charge itself, is stated in three pertinent and powerful words: “Preach the word.” Taken in the light of the context it could mean nothing less than expository preaching. Many men are spoken of as preaching the Word because the content of their sermons is quite orthodox and in keeping with divine truth (as all sermons should be), but the challenge of the apostle can be literally carried out only by employing the expositional method. The following brief article sums up the matter most satisfactorily:

Three out of the twenty-seven books of the New Testament are labeled pastorals. They are so called because Paul, the great Apostle to the Gentiles, addressed them to two of his younger friends, Timothy and Titus, who were pastors. In these short but vital letters is found exceedingly valuable advice for pastors all down the centuries. Among the admonitions given is a terse suggestion that we “preach the word.” The original term used in the New Testament is karusso, which means to cry out, herald, or exhort. It is as if the message so burned in one’s heart that it must be expressed with passionate feeling and godly fervor. This is the work of a pastor, but the pastor is to cry out the Word; that is, his sermons are to be made up of Scripture, not about the Scripture, but the very Word of God itself. At this point lies the secret of preaching successfully. Godly men, with rare insight into the truth of God have declared that expository preaching is the thing. If one desires the blessing of God to come upon his congregation, his method of preaching must be to take the Word itself and “expose” his people to it. Of necessity this must rule out many beautifully turned and highly polished sermons which tickle the ears of the listener. But if there is substituted instead the preaching of the Word of God, it will accomplish God’s purpose.¹ (¹From The King’s Business.)

Peter also has some sound advice for us in this respect. “Feed the flock of God” (1 Peter 5:2). The lambs must be nurtured on the “sincere [undiluted] milk of the word” (1 Peter 2:2) until they mature into full-grown sheep. Only the expositional method of preaching will develop a strong, healthy, and well-nourished flock. After all, the only thing that has the authority and guaranteed backing of God is His own Word. So shall my word be . . . it shall accomplish . . . and it shall prosper (Isaiah 55:11). Is not my word . . . like a hammer that breaketh the rock in pieces? (Jeremiah 23:29). The word of God is quick, and powerful {life-giving and wonder-working, and sharper than any two-edged sword (Hebrews 4:12). The Word of God is the only thing that is guaranteed to shatter Satanic opposition to His will. His Word is the divine scalpel that pierces through the outer tissues of unbelief, exposing the heart to the healing and disinfecting rays of God’s grace. His Word is the only thing that can accomplish His Purpose in and for sinful men, and bring prosperity to the soul. “The entrance of thy words giveth light” (Psalms 119:130).

It would appear that the apostle had the expositional method of preaching in mind when he made his request to the Christians in Thessalonica: “Brethren, pray for us, [not that we may be great preachers but] that the word of the Lord may have free course and be glorified” (2 Thessalonians 3:1).