“Expository preaching is the best method for displaying and conveying your conviction that the whole Bible is true… A careful expository sermon makes it easier for the hearers to recognize that the authority rest not in the speaker’s opinions or reasoning but in God, in his revelation through the text itself… Expository preaching enables God to set the agenda for your Christian community… Expository preaching lets the text set the agenda for the preacher as well… Exposition can prevent us from riding our personal hobbyhorses and pet issues… A steady diet of expository sermons also teaches your audience how to read their own Bibles” (Timothy Keller, Preaching, 32-38).
“Expository sermons help us let God set the agenda for our lives…. Secondly, expository preaching treats the Bible as God treated it, respecting particular contexts, history and style of the human authors” (Peter Adams, Speaking God’s Words: A Practical Theology of Preaching, 128).
“An expository sermon may be defined as a message whose structure and thought are derived from a biblical text, that covers the scope of the text, and that explains the features and context of the text in order to disclose the enduring principle for faithful thinking, living, and worship intended by the Spirit, who inspired the text” (Bryan Chapell, Christ-Centered Preaching, 31).
“The commandments of God are not negligible because we are under grace. They are double because we are under grace” (John Piper, Future Grace, 168).
“The way to fight sin in our lives is to battle our bent toward unbelief” (Piper, Future Grace, 219).
“The faith that justifies is a faith that also sanctifies… The test of whether our faith is the kind of faith that justifies is whether it is the kind of faith that sanctifies” (Ibid., 332).
“The blood of Christ obtained for us not only the cancellation of sin, but also the conquering of sin. This is the grace we live under—the sin-conquering, not just sin-canceling, grace of God (Ibid., 333).
“The problem with our love for happiness is never that its intensity is too great. The main problem is that it flows in the wrong channels toward the wrong objects, because our nature is corrupt and in desperate need of renovation by the Holy Spirit” (Ibid., 397).
“The role of Gods Word is to feed faith’s appetite for God. And, in doing this, it weans my heart away from the deceptive taste of lust” (Ibid., 335)
“It is this superior satisfaction in future grace that breaks the power of lust. With all eternity hanging in the balance, we fight the fight of faith. Our chief enemy is the lie that says sin will make our future happier. Our chief weapon is the Truth that says God will make our future happier. We must fight it with a massive promise of superior happiness. We must swallow up the little flicker of lust’s pleasure in the conflagration of holy satisfaction” (Ibid., 336).
“There are no closed countries to those who assume that persecution, imprisonment and death are the likely results of spreading the gospel. (Matthew 24:9. RSV)” (Ibid., 345).
“Perseverance in faith is, in one sense, the condition of justification; that is, the promise of acceptance is made only to a persevering sort of faith, and the proper evidence of it being that sort is its actual perseverance” (Piper, Future Grace, 26 quoting Jonathan Edwards).
“Humility follows God like a shadow” (Ibid., 85).
I appreciated Pennington’s book. He did a good job showing that “Christianity is more than a religion. It is a deeply sophisticated philosophy” (Jonathan T. Pennington, Jesus the Great Philosopher: Rediscovering the Wisdom Needed for the Good Life, 159).
Here are 10 quotes that stuck out to me:
“When we try to live without knowledge of physics and metaphysics—how the would is and how works—then we are foolish, not wise, living randomly, haphazardly, without direction or hope for security, happiness, or peace” (Pennington, Jesus the Great Philosopher, p. 23).
“The Bible is addressing precisely the same questions as traditional philosophy” (p. 53).
“The Old and New Testaments teach people to act in certain ways, knowing that cognitive and volitional choices not only reflect our emotions but also affect and educate them” (p. 120-21).
“Without intentional reflection, we will live our lives without direction and purpose. Or worse, we will live with misdirected and distorted goals” (p. 124).
“Relationships aren’t an add-on to life, they make up our life” (p. 134).
“Jesus himself emphasized that his kingdom is not of this world (John 18:36). This does not mean Christians are free to ignore this world, but instead it frees Christians to relate in a gracious and humble way, knowing their citizenship is ultimately something more and greater and different” (p. 166-67).
“The reason Jesus was so infuriating to both religious and government leaders was not because he was taking up arms and trying to overthrow governments but because his radical teachings were so subversive to society. Jesus was subversive because he sought to reform all sorts of relationships. In his teachings and actions, Jesus continually subverted fundamental values of both Jewish and Greco-Roman society” (p. 172).
“Christianity is a deeply intentional and practical philosophy of relationships” (p. 173).
“Unlike sitcom relationships, the reality is that our lives are broken through sin—the brokenness not only of sin that has corrupted creation itself but also of personal acts of evil, foolishness, and harm. Thus, the Christian philosophy’s vision for relationships within God’s kingdom is not naive or idealistic” (p. 181).
I recently read Peter Kreeft’s book Back to Virtue. Kreeft is a Roman Catholic philosopher, theologian, apologist, and a prolific author. He is a professor of philosophy at Boston College and The King’s College.
Here are some quotes from Back to Virtue that stuck out to me:
“We control nature, but we cannot or will not control ourselves. Self-control is ‘out’ exactly when nature control is ‘in’, that is, exactly when self-control is most needed” (Peter Kreeft, Back to Virtue, 23).
“Nothing is so surely and quickly dated as the up-to-date” (Peter Kreeft, Back to Virtue, 63).
“It is hard to be totally courageous without hope in Heaven. Why risk your life if there is no hope in Heaven. Why risk your life if there is no hope that your story ends in anything other than worms and decay” (Kreeft, Back to Virtue, 72).
“The only way to ‘the imitation of Christ’ is the incorporation into Christ” (Ibid., 84).
“There are only two kinds of people: fools, who think they are wise, and the wise, who know they are fools” (Ibid., 99).
“Humility is thinking less about yourself, not thinking less of yourself” (Ibid., 100).
“God has more power in one breath of his spirit than all the winds of war, all the nuclear bombs, all the energy of all the suns in all the galaxies, all the fury of Hell itself” (Ibid., 105).
“We can possess only what is less than ourselves, things, objects… We are possessed by what is greater than ourselves—God and his attributes, Truth, Goodness, Beauty. This alone can make us happy, can satisfy the restless heart, can fill the infinite, God-shaped hole at the center of our being” (Ibid., 112).
“The beatitude does not say merely: ‘Blessed are the peace-lovers,’ but something rarer: ‘Blessed are the peacemakers’” (Ibid., 146).
“There is only one thing that never gets boring: God… Modern man has… sorrow about God, because God is dead to him. He is the cosmic orphan. Nothing can take the place of his dead Father; all idols fail, and bore” (Ibid., 157).
“God’s single solution to all our problems is Jesus Christ” (Ibid., 172).
“An absolute being, an absolute motive, and an absolute hope can alone generate an absolute passion. God, love and Heaven are the three greatest sources of passion possible” (Ibid., 192).
Here are twenty of my favorite books that I read in 2019. I think I only read three fiction books this year. I need to fix that. I plan to read quite a bit more fiction next year. Anyhow, here’s some of my favorites… (in no particular order)
- Why Suffering?: Finding Meaning and Comfort When Life Doesn’t Make Sense
by Ravi Zacharias
- Safely Home by Randy Alcorn
- Apologetics at the Cross: An Introduction to Christian Witness by Josh Chatraw and Mark D. Allen
- Them: Why We Hate Each Other–and How To Heal by Ben Sasse
- How Long O Lord?: Reflections on Suffering and Evil by D.A. Carson
- Titan: The Life of John D. Rockefeller, Sr. by Ron Chernow
- Alienated American: Why Some Places Thrive While Others Collapse
by Timothy P. Carney
- Holy Sexuality and the Gospel: Sex, Desire, and Relationships Shaped by God’s Grand Story by Christopher Yuan
- Remember Death: The Surprising Path to Living Hope by Matthew McCullough
- The Autobiography of Martin Luther King Jr by Clayborne Carson
- Today Matters: 12 Daily Practices to Guarantee Tomorrow’s Success by John C. Maxwell
- Elon Musk: Tesla, SpaceX, and the Quest for a Fantastic Future by Ashlee Vance
- Walking with God through Pain and Suffering by Timothy Keller
- Preaching as Reminding: Stirring Memory in an Age of Forgetfulness by Jeffrey D. Arthurs
- An Unhurried Leader: The Lasting Fruit of Daily Influence by Alan Fadling
- Everyday Church: Gospel Communities on Mission by Tim Chester and Steve Timmis
- Susie: The Life and Legacy of Susannah Spurgeon, wife of Charles H. Spurgeon by Ray Rhodes Jr.
- To the Golden Shore: The Life of Adoniram Judson by Courtney Anderson
- Endurance: Shackleton’s Incredible Voyage by Alfred Lansing
- Deep Work: Rules for Focused Success in a Distracted World by Cal Newport
Out of all the books I read last year, Remember Death by Matthew McCullough, is the one I would suggest you read over all the rest.
1. “Engaging in radically ordinary hospitality means we provide the time necessary to build strong relationships with people who think differently than we do as well as build strong relationships from within the family of God” (Rosaria Butterfield, The Gospel Comes with a House Key, 13).
2. “The truly hospitable aren’t embarrassed to keep friendships with people who are different… They know that there is a difference between acceptance and approval, and they courageously accept and respect people who think differently from them. They don’t worry that others will misinterpret their friendship. Jesus dined with sinners, but he didn’t sin with sinners. Jesus lived in the world, but he didn’t live like the world” (Rosaria Butterfield, The Gospel Comes with a House Key, 13).
3. “A cold, unwelcoming church contradicts the gospel message” (Alexander Strauch, Leading with Love, 100).
4. “If you are looking for ways to evangelize, opening your home is one of the best methods of reaching unbelievers” (Alexander Strauch, Leading with Love, 102).
5. “Some theologians go so far as to state that the growth in the earliest churches was wholly dependent on the meals and hospitality of the believers” (Verlon Fosner, Dinner Church, 24).
6. “Jesus does not have us here to straighten out our dinner guests’ thoughts and realign their lives, and it’s good thing, because their challenges are quite impossible at times. What Jesus needs most from us is for us to be their friends” (Verlon Fosner, Dinner Church: Building Bridges by Breaking Bread, 73).
7. “A lot of our language presents and reinforces the idea that church is an event… we talk about ‘going to church’ more often then we talk about ‘being’ the church” (Krish Kandiah, “Church As Family,” 68).
8. “Look at any church website and what is advertised worship services for us to enjoy, sermons for us to listen to, use provision for our children, and perhaps a small group that can provide for other needs. We post pictures of our smart buildings, of our edgy youth work, and of well designed sermon series; we invest time and money and brilliant branding and hip visual identity. This all serves to reinforce the idea that our churches exist primarily as events for consumer Christians to attend” (Krish Kandiah, “Church As Family,” 68).
9. “God’s guest list includes a disconcerting number of poor and broken people, those who appear to bring little to any gathering except their need” (Christine D. Pohl, Making Room, 16).
10. “Although we often think of hospitality as a tame and pleasant practice, Christian hospitality has always had a subversive countercultural dimension” (Christine D. Pohl, Making Room, 61).
“We welcome others into our home, but generally those who don’t even need it. Our hospitality is only lateral and transactional. We host peers in a system that expects reciprocity, not one that displays free grace” (Elliot Clark, Evangelism as Exiles).
Here is a list (in no particular order) of some of the most significant theological books I have read.*
- God’s Glory in Salvation Through Judgment By James Hamilton
- From Eden to the New Jerusalem and The Servant King by T. D. Alexander
- The Imitation of Christ by Thomas A Kempis
- The Cost of Discipleship by Dietrich Bonhoeffer
- The Doctrine of God and The Doctrine of the Word of God by John Frame
- Knowing God by J. I. Packer
- Money, Possessions, and Eternity by Randy Alcorn
- Systematic Theology by Wayne Grudem
- Desiring God, Don’t Waste Your Life, God is the Gospel, Future Grace and Let the Nations be Glad by John Piper
- The Knowledge of the Holy by A.W. Tozer
- New Testament Theology and The King in His Beauty by Thomas R. Schreiner
- Foundations of Soul Care by Eric Johnson
- The Cross of Christ by John Stott
- Mere Christianity by C.S. Lewis
- Death by Love by Mark Drisscol
- The Universe Next Door by James Sire
- Dangerous Calling by Paul Tripp
- The Resurrection of Jesus by Michael Licona
- Desiring the Kingdom by James K. A. Smith
- Radical by David Platt
- Center Church by Timothy Keller
*This is a personal list of books that helped me in a particular way at a particular time. This is not a list on the best and most significant theological books; that list would look different.
We see through James P. Boyce’s and Charles Spurgeon’s life that they were entrusted with great gifts but we also see through a survey of their biographies that they also suffered great grief. We have much to glean from them. We will see that we are all called to be faithful stewards of what God has entrusted to us. Though it will be difficult to various degrees we can endure what God has called us to by the grace that He grants us.
Hear Spurgeon’s words:
I know you will tell me that the gold must be thrust into the fire, that believers must pass through much tribulation. I answer, Truly it must be so, but when the gold knows why and wherefore it is in the fire, when it understands who placed it there, who watches it while amid the coals, who is sworn to bring it out unhurt, and in what matchless purity it will soon appear, the gold, if it be gold indeed, will thank the Refiner for putting it into the crucible, and will find a sweet satisfaction even in the flames.
Thus, even as we face difficulties we must entrust ourselves to a God, as Spurgeon did. Even in the midst of Spurgeon’s great suffering he “never doubted that his exquisite pain, frequent sicknesses, and even despondency were given him by God for his sanctification in a wise and holy purpose.”
A Great Work At A Great Cost
Spurgeon and Boyce both had great life works but they both suffered great loss in their lives as a result. Boyce, who founded the seminary I went to, said that the seminary may die but that he would die first. He would worked rain or shine for the prosperity of the school. He said that he did not own the seminary but rather it owned him. Boyce kept the seminary alive and fed it with almost his own heart’s blood. Thus we see that Boyce clearly realized that he would have to imitate his Lord’s long-suffering. There was “mammoth energy and sacrifice involved” for Boyce “in setting the seminary securely during the trials of decades.” “Boyce endured the press of ‘anxieties, trials, and labors” during days when the seminary’s future appeared bleak and exerted ‘herculean toils’ to surmount these seemingly invincible difficulties.”
Similarly, Spurgeon was not a martyr, but he chose to die every day. He suffered with gout; he gave his money, his time, and himself completely to the Lord. God used Spurgeon greatly. He wrote over 140 books, penned around 500 letters a week, spoke to thousands of people each week, started an orphanage, started a pastor’s college, and led countless people to Christ, among other things. That was all possible because he gave himself entirely to the Lord. One of Spurgeon’s biographers, Arnold Dallimore, said, “Early in life he had lost all consideration of his own self, and his prayer that he might be hidden behind the cross, that Christ alone might be seen, had expressed his heart’s chief purpose.”
Spurgeon said, “It is our duty and our privilege to exhaust our lives for Jesus.” Boyce, similarly, had an “entire devotion.” Likewise, Paul was greatly used by God because he gave himself unreservedly to Him; even to the point of much affliction. If we are going to be used by God, for His glory, we must unreservedly sacrifice all and He must get all, Christianity is all-encompassing. May our chief boast be Jesus Christ, and Him crucified (Gal. 6:14).
Jesus held the weight of the world on His shoulders, even the sin of the whole world. Yet, Spurgeon and Boyce surely often felt as if the weight of the world was on their shoulders. However, they also felt that their burden was easy (cf. Matt. 11:30), and they knew that through Jesus Christ their reward would be great (2 Cor. 4:17). Both Spurgeon and Boyce knew that the cross came before the crown, trials before the triumphant Kingdom. So, Spurgeon said, for instance, “Good men are promised tribulation in this world, and ministers may expect a larger share than others.”
I would do well to remember the price that godly men and women have paid throughout the centuries when I become discouraged in my work. The writer to the Hebrews wrote about various faithful men and women to encourage the recipients of the letter to endure in the face of persecution (see Heb. 11). I need to remember “the great cloud of witnesses” (Heb. 12:1), including Spurgeon and Boyce, and run on with endurance (cf. v. 1).
Martin Luther talked about the theology of the cross. I think both Spurgeon and Boyce had a clear understanding of this theology. In fact, I think Spurgeon could have written his own tome on it. Both Spurgeon and Boyce lived a life of strenuous endeavor, to borrow Theodore Roosevelt’s words. Yet, they did not box as one beating the air (1 Cor. 9:26). Rather, they knew for what they labored, they labored for the Lord, and thus knew their labor was not in vain (1 Cor. 15:58). Spurgeon, as he loved Bunyan’s great work and read it around one hundred times, certainly would have agreed with Lloyd-Jones’s observation: “The great truth in Bunyan’s Pilgrim’s Progress is not that Christian endured great hardships on his way to the eternal city, but that Christian thought it to be worth his while to endure those hardships.”
Spurgeon and Boyce ironically suffered with some of the same physical bodily afflictions. They both suffered with bouts of gout, for instance. Gout is typically the worst when body temperature is lower. Gout very often targets the big toe but can also cause joint pain in wrists and fingers as well as fatigue. Symptoms from gout can actually be so intense that the weight of a sheet can be unbearable. However, the physical pain was multiplied for these great men when you consider all that they were incapable of doing when they were laid up because of their pain. Though they sought to make the best of this time, surely they often felt anxiety and perhaps guilt over what they were unable to accomplish during these bouts.
Yet, their great enemy, to borrow the words of Spurgeon, was also a great teacher. We see in Spurgeon’s biography that his great suffering enabled him to better relate to people (cf. 2 Cor. 1:4). Suffering taught both Spurgeon and Boyce humble reliance on the Lord. This brings to mind Paul’s thorn in the flesh (2 Cor. 12:7). Even as Boyce and Spurgeon were writhing in pain I am sure they thought (1) that God was sufficient to use frail jars of clay (2 Cor. 4:7), (2) that God is sovereign and when they weep He still reigns and cares for His Church, and (3) that though they were indeed experiencing great suffering it was nothing compared to the eternal wrath that the suffering of the Son of God had averted for them. Thus, though these great men knew great suffering, they both grew instead of grumbling. Their gout was a rod that dished out sanctification.
I would do well to look at these men’s example and hear again, “Good men are promised tribulation in this world, and ministers may expect a larger share than others.” I may or may not deal with the physical pain that they dealt with but I can certainly learn from their patience in the midst of it. I must also remember “A disciple is not above his teacher, nor a servant above his master” (Matt. 10:24). If Jesus my Master suffered then I can expect nothing less.
During one of Spurgeon’s bouts with depression he said, “I could weep by the hour like a child, and yet I knew not what I wept for.” Not only did Spurgeon have a natural disposition to depression but the weight of his position and responsibilities also was heavy upon him. He said,
Our work, when earnestly undertaken, lays us open to attacks in the direction of depression. Who can bear the weight of souls without sometimes sinking to the dust? Passionate longings after men’s conversion, if not fully satisfied (and when are they?), consume the soul with anxiety and disappointment… The kingdom comes not as we would, the reverend name is not hallowed as we desire, and for this we must weep… How often, on Lord’s-day evening, do we feel as if life were completely washed out of us!
Thus we see that Spurgeon, “the prince of preacher,” was sometimes even depressed about his sermon on Monday or even as he walked down from the pulpit on Sunday. He said these words to a group of ministers, “We come out of the pulpit, at times, feeling that we are less fit than ever for the holy work. Our last sermon we judge to be our worst.” “We experience dreary intervals of fruitless toil, and then it is no wonder that a man’s spirit faints within him.”