About Me

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I am the Pastor/Teacher of Rivers of Joy Baptist Church in Minford, Ohio since August 2008.  I am married to Charity since June 14, 1969.  I have four grown children.   Having served in the local church for over forty years as Pastor/Teacher, Asso., Youth Pastor, Minister of Education, Building Upkeep, Camp Director, Sunday School Teacher, etc. Also I have worked in the public place for as many years as I have preached. Charity and her sister are co owner of Union Mills Conf. (Bakery) in West Portsmouth Ohio

God's Not Dead Official US Release Trailer (2014) - Drama Movie HD

Study the Text For A Sermon

Although your professor may have specific instructions that differ from what this guide presents, here are the basic steps common to most exegesis papers. You may go step-by-step, or jump to the topic of interest to you.
1. Choose a Passage
2. Examine the Historical, Cultural, and Literary Background
3. Perform Exegesis of Each Verse
4. Offer an Overall Interpretation
5. Provide an Application of the Passage
bibile study e-swordlogo
A pericope comes from the Greek language, meaning, "a cutting-out".  It is a set of verses that forms one coherent unit or thought, thus forming a short passage suitable for public reading from a text, that usually refers to sacred scripture.
exegesis bible

Love My Wife and Love Preaching and Love My Lord

Preaching March 27 2014
Charles Charity 04 27 2014 dining out
Going out of a date on Thursday
Charity at Union Mills 2 14
ddCharity Union MIlls 11 24Charity at the bakeryCharles Charity Gatty 02 14

First Peter Chapter One Vs. 19, Twelve Reasons Why The Blood Is Precious.

Part One
Part Three

Part Four

Will get part Three later today?

Why I Don’t Preach Against Going To Movies

Charity and I went to see the film God Is Not Dead. 
My mindset, that of a Christian Pastor/Teacher, has been for 49 years.  My father was a preacher and he was a great preacher and father and husband and friend.  I learned a lot from him.  What I learned from him was as a father, I don’t remember a lot about his preaching.  I learned what he believed by what he would want us to live. 
Dad was not into movies or films or television.  Looking back  to the 60’’s there was not much on TV that was so harmful.  And going to the movies was not something that we did either.  I do remember the first movie I saw at the movie place was “Gone With The Wind>”  To this day I still like that movie.   Jerry Lewis was on at the movies too, but  we just didn’t go a lot. Maybe when we went to visit our Grandparents Greene in North Carolina, we would go see a Jerry Lewis movie with our cousins.
Going to movies was something that we related to as SIN.  Hollywood and the like.  When I first started out preaching and teaching, this was the one topic that you just had to address.  You couldn’t preach without mentioning something that was sinful: movies, dancing, playing cards, drinking beer, having long hair, tattoos, you know the list.  It was not preaching if you did not address all these things that you did not do.   Those were the days. 
Well, finally in 1982 when I was at First Baptist Church, Altoona, Kansas after two years of preaching Jack Hyles type of preaching I went to the Shepherd’s Conference at Grace Community Church, where Dr. John MacArthur pastors, and learned what real preaching was.  That was a shock.
I finally learned what the  onus or responsibility of the pastor was.  I began teaching verse by verse the book of Matthew.  I learned that my onus was to teach the Word of God, to teach from the Bible, and from the book of Matthew to teach what the chapter was saying.
What I discovered was the first chapter of Matthew did not say one thing about dancing, and going to movies, I was shocked,   So the sermon I was told had to give understanding of the scripture that was before me when I preached.  So how am I going to get in the sins I wanted to address, after all I wanted people to live right.
God’s goal is to conform His people into the image of His Son, the Lord Jesus Christ.   I was told that the means whereby we do this is to use the ancient text called the Word of God. I was to give understanding of what Matthew  had written down in the Gospel of Matthew. That was a shock.
If I was going to help the people learn how to live the Christian life, and become believers that loved the Lord Jesus Christ with all their hearts, soul and mind, then I had to present to them the Word of God as was written in the book of Matthew, Romans, I Corinthians, Acts, etc.
I learned that preaching all starts with a text.  and scripture was to be the predominant medium of divine communication to people who were under our care as a Shepherd/Pastor/Teacher. 
I was told (John MacArthur and the staff) that as a preacher I had this one responsibility and that was to teach the text that was before me each week.
So from October 1982 when I begin to teach expositionally, that is verse by verse.  I made myself say only what the text was saying. 
So from Jack Hyles type of preaching to John MacArthur type of teaching I began this journey that has lasted now for thirty-two years.
Our assistant pastor at FBC was telling the people that I had quit preaching and went to teaching, that I had quit preaching on sin. And I had another preacher friend say, “Charles if you would quit spending so much time studying and start preaching you would have a bigger church.”
I had learned that if the Scripture didn’t say it I was not to preach it. If the scripture that I was to teach didn’t say anything about a specific sin I was not to bring it up. 
Now this was for me  a new special hermeneutics, the science of interpretation of Scripture. Not only how to preach but how to understand  the Word of God.  Learning to say what the author said, rather than what I want to say. 
I  had always believed that preaching the Word of God was preaching on SIN, and getting people saved, and living right, and going out soul winning, and dressing right.  Which is still our goal, but now there is a new way of accomplishing that.  Preach the Scriptures verse by verse.
I learned that as preachers we were to preach the Word and then allow the Holy Spirit to do the work in the lives of those who heard the Word.
Charity you can stop proof reading now. And thanks, and have I been truthful about what I have said?
I just read the review from http://www.avclub.com/review/gods-not-dead-mess-even-christian-film-standards-202571 and  which said in the open paragrapha
Even by the rather lax standards of the Christian film industry, God’s Not Dead is a disaster. It’s an uninspired amble past a variety of Christian-email-forward boogeymen that feels far too long at just 113 minutes. Resembling a megachurch more than a movie, it’s been designed not to convey any particular message, but to reinforce the stereotypes its chosen audience already holds. It weirdly fetishizes persecution, and many of its story decisions—like randomly tossing in Duck Dynasty stars Willie and Korie Robertson or concluding on an endless concert from popular Christian rock group Newsboys—seem designed to simply get butts in seats. To say God’s Not Dead preaches to the choir would be an understatement. It’s the pastor, staring in a mirror, preaching to himself.
“Friendly Atheist” blogger Hemant Mehta called the film ”one of those movies ripped right from the pages of Snopes.” And Libby Anne of the “Love, Joy, Feminism” blog said its premise is “so unrealistic as to be ludicrous.”

While Wolfe acknowledged that the film is essentially preaching to the choir because it helps “people know more of why they believe what they believe,” he also said that there is potential for “God’s Not Dead” to reach nonbelievers, too.
There is a video of an interview of Kevin Sorbo, lead actor in the God’s Not Dead movie http://godsnotdead.org/


Grace Community Church–John MacArthur 03 23 2014

 This is not rap or rock but its what we need in our spirit 
From the Master's College and Seminary
Photo: I a in Murray at Grace Church  03 23 2014       

  Dr. Iain Murray  speaking at Grace and he is only 82 years old
Photo                               John MacArthur and the Master’s Choir
Photo: Masters College choir

Out for come Ice Cream and Visiting and Eathing

Dr. David Jeremiah on "Death: The Fear of Dying"

John MacArthur Teaching of Salvation by God ALone

The title that the person who recorded this I believe, made the title, but John MacArthur did not mention David Jeremiah or Calvary Chapel. 

While I believe that many today make salvation a process that is up the person. If you want to be saved on your own you can be saved, and God will save you if you ask.  While I don't believe this in that God opens the heart unto His salvation. 

Sinners do not respond better if you change the method, if ;you just change the invitation to suit the sinners idea than he will be better to be saved.  This is not even biblical.

Strange Fire: Panel QA 2 Todd Friel J. MacArthur N. Busenitz P. Johnson ...

Romans 11 God is Sovereign over the Jews and Gentiles Video

David says (Daueid legei). From Psalms 69:23 ; ( Psalms 68:23 LXX); Psalms 34:8 ; Psalms 28:4 (combined quotation). Table (trapeza). For what is on the table, "a feast." A snare (ei pagida). From phgnumi, to make fast, old word for snares for birds and beasts. See on Luke 21:35 . Ei in predicate with ginomai is a translation-Hebraism. A trap (ei qhran). Old word for hunting of wild beasts, then a trap. Only here in N.T. A stumbling-block . A third word for trap, snare, trap-stick or trigger over which they fall. See on 1 Corinthians 1:23 ; Romans 9:33 . A recompense . Late word from double compound verb antapodidwmi, to repay
Let their table be made a snare. This is quoted from David, in Ps. 69:22, and evidently refers to the "table" at which the Israelites were privileged to eat with Jehovah. Leviticus 23:6 and Numbers 15:17-21; 18:26,30,31; Deuteronomy 12:7, 18; 14:23; 27:7.

Snare (3803)(pagis) describes that which causes one to be suddenly endangered or unexpectedly brought under control of a hostile force.
Trap (2339) (theran is derived from ther = wild beast) denotes a hunting of wild beast to destroy them and then a prey, game or trap and thus figuratively as used here referred to preparing destruction for men by use of a net or "trap".
Stumbling block (4625) (skandalon - see word study) referred literally to that part of a trap on which the bait was laid and when touched caused the trap to close on its prey. It came to mean any entanglement of the foot [Trench].
Retribution (468) (antapodoma from antí = in turn + apodidomi = render) (see cognate verb antapodidomi) a noun which means a giving back in return for something received and so that which is offered or given as recompense or retribution (in both a good sense and a bad sense). The thing paid back in a good sense (Lk 14:12) or bad sense (Ro 11:9).
Let...be darkened (4654) ( = darkness) means literally to be or become dark, to be unable to give light and figuratively to obscure. Aorist imperative (passive voice) calls for action that comes from without the one who is darkened (spiritually speaking) This is a terrible imprecation (uttering in a sense a curse upon another). Because Israel refused to see the Lord Jesus as Messiah and Savior, they lost the power to see Him. Because they steadfastly, stubbornly refused to hear the pleading voice of God, now they were smitten with spiritual deafness. That terrible judgment continues to this very day. It will be so until that future day, described in Zechariah 12:10, when God "pours upon them the Spirit of grace and of supplication, and they look unto Him whom they have pierced."

Bend (4781) (sugkampto from sún = together + kámpto = to bend, bow) means to bend together, to bow down low. It pictures bend together as of captives whose backs were bent under burdens. This is written in the form of a command (aorist imperative
Forever (1275) It is difficult to tell exactly what calamity this is supposed to represent. It may be a figure for the hard labor of slavery, the heaviness of a burden, a state of weakness, or the overwhelming effects of grief or fear. Any of these could apply to first-century Judaism. Paul may be saying,
Romans 11:11 I say then, they did not stumble so as to fall, did they? May it never be! But by their transgression salvation has come to the Gentiles, to make them jealous.
Did they stumble that they might fall? Some individuals, alas, do,—both of Jews and Gentiles. Some are offended and turn away forever. But
Stumble (4417) patio
Fall (4098) (parapipto ) means literally to fall away and then to apostatize. (See study of derivative word = Transgression (trespass) (3900) paraptoma)
MAY IT NEVER BE: me genoito :
Once again the question in Greek was worded to elicit the strongest negative answer Paul could offer. This is the 10th and last time in Romans, Paul responded, me genoito [Romans 3:4, 6, 31 6:2,15 7:7,13 9:14 11:1]
But - always pause to ponder this term of contrast.
Transgression (trespass) (3900) paraptoma -see word study)
Salvation (4991) soteria
Jesus had instructed Paul to turn to the Gentiles, Luke recording Paul's testimony that...(Acts 22:18-21)
Make...Jealous (3863) (parazeloo from pará = to the point of, unto, implying movement toward a certain point + zeloo [word study[ = to desire, be zealous) means to stimulate alongside and thus to excite to rivalry or to provoke to emulation and so to make jealous. The idea is that then the Jews would be jealous and want it for themselves. Parazeloo is a Greek infinitive with a preposition (eis = unto, toward) and carries the idea of purpose
Romans 11:12 Now if their transgression is riches for the world and their failure is riches for the Gentiles, how much more will their fulfillment be! NASB:
Their fall is the riches of the world; their loss the riches of the Gentiles. Before they fell, if a Gentile wanted to know the true God, he must become a "proselyte." He must journey up to Jerusalem three times a year; and even then he could not worship directly. He must have Levitical priests and forms. Contrast with this the day of Pentecost. Every man heard in his own tongue in which he was born, the wonderful works of God! And by and by Paul goes freely forth, apart from the Law, and "religion," to all the Gentiles:

Transgressions (3900) (paraptoma from parapipto = fall aside, apostatize) is a "false step" and describes a deviation from living according to what has been revealed as the right way to live.
Riches (4149) (ploutos from pletho = fill) can describe wealth, money, possessions, or abundance. Here Paul is obviously not speaking of worldly riches but of spiritual riches.
Failure (2275) (hettema from hettáomai = be overcome) describes a deterioration and objectively as used in this verse pictures a failure or a loss.
"their fall... their fullness" (Ro 11:12KJV) - These two phrases, their fall and their fulness, correspond to the two comings of Christ. Paul writes in the interval when the cross is past history and the redemption of Israel is, as in our day, future. (Romans 117-15 - Life from the Dead)
Much more - When used in a comparison regarding quantity, denotes a greater abundance. Otherwise the phrase much more denotes a greater certainty (Ro 5:9,10 Ro 5:15 Ro 5:17-).
Fulfillment (4138) (pleroma from pleroo = make full, fill, fill up) describes fullness, a full measure, an abundance or a completion. Pleroma is that which has been filled and thus refers to that which is complete, the completeness of Israel referring here to its return to God at the second Advent of the Messiah when all Israel would be saved (cp Ro 11:26). Paul uses pleroma in Ro 11:25-to describe the fulness of the Gentiles.
Romans 11:13 But I am speaking to you who are Gentiles. Inasmuch * then as I am an apostle of Gentiles, I magnify my ministry,
To you that are Gentiles (umin toi eqnesin). "To you the Gentiles." He has a serious word to say to them. Inasmuch then (ep oson men oun). Not temporal, quamdiu, "so long as" ( Matthew 9:15 ), but qualitative quatenus "in so far then as" ( Matthew 25:40 ). I glorify my ministry (thn diakonian mou doxazw). As apostle to the Gentiles (eqnwn apostolo, objective genitive). Would that every minister of Christ glorified his ministry. If by any means (ei pw). This use of ei with purpose or aim is a kind of indirect discourse. I may provoke (parazhlwsw). Either future active indicative or first aorist active subjunctive, see same uncertainty in Philippians 3:10 katanthsw, but in Romans 3:11 katalabw after ei is subjunctive. The future indicative is clear in Romans 1:10 and the optative in Acts 27:12 (Romans 15:16-19; Acts 13:2; Galatians 1:16; 2Timothy 1:11,12)
Apostle (652) apostolos
Apostle of Gentiles - Jesus explained to the somewhat fearful Ananias so that he would be encouraged to go to Saul (Paul) and help him...(On the Road to Damascus Jesus described Paul's "marching orders" to Ananias) Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel for I will show him how much he must suffer for My name's sake. (Acts 9:15-16)
Magnify (1392) doxazo
Ministry (1248) diakonia In this way Paul would "magnify" his "ministry" or as Phillips paraphrases it...I should like you to know that I make as much as I can of my ministry as "God's messenger to the Gentiles"
Romans 11:14 if somehow I might move to jealousy my fellow countrymen and save some of them. 1Corinthians 7:16; ; 2Timothy 2:10) (Ro 9:3; Philemon 1:12)
Jealous (3863) (parazeloo from pará = to the point of, unto, implying movement toward a certain point + zeloo = to desire, be zealous) means to stimulate alongside and thus to excite to rivalry or to provoke to emulation and so to make jealous. The idea is that then the Jews would be jealous and want it for themselves.
AND SAVE SOME OF THEM: kai soso  (1Corinthians 7:16; 1Timothy 4:16; James 5:20)
Save (4982) (sozo) means basically to rescue from peril, to protect, to keep alive - the word involves preservation of life, physical or spiritual, in this context clearly referring to spiritual life associated with regeneration or the new birth brought about by the power of the Holy Spirit (John 3:3-5) and the Gospel (Ro 1:16).

Romans 11:15 For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead ?
The casting away of them (h apobolh autwn). Objective genitive (autwn) with apobolh, old word from apoballw, to throw off ( Mark 10:50 ), in N.T. only here and Acts 27:22 . The reconciling of the world (katallagh kosmou). See Romans 5:10 for katallagh (reconciling). It explains verse Romans 11:12 . The receiving (h proslhmpsi). Old word from proslambanw, to take to oneself, only here in N.T. Life from the dead (zwh ek nekrwn).
For - always pause and ponder this term of explanation.
The word "if" which Paul uses throughout his argument here is not ean the "if" of a hypothetical condition, but ei the "if" of a fulfilled condition. Paul is not arguing upon the basis of an hypothesis, but upon the basis of facts. The translation should read, "since," or "in view of the fact."
Rejection (580) cast as casting away a garment) describes literally a casting off and thus a rejection.
Reconciliation (2643) change mutually; reconcile in turn from = an intensifying preposition + = to make otherwise, to change the form or nature of a thing) means a change or reconciliation from a state of enmity between persons to one of friendship. In the NT, this word describes restoration to divine favor by bringing about a change in man, i.e., a conversion, the means or occasion of reconciling the world to God. Reconciliation is the removal of enmity that stands between people and God. Reconciliation is the basis of restored fellowship between people and God
World (2889) kosmos
Acceptance (4356) = to receive unto oneself, to take in addition, to receive besides) means a taking to oneself and thus describes an acceptance.(Ezekiel 37:1-14; Revelation 11:11; 20:4-6)

What Is Expositional Preaching

Question: What is Expositional Preaching Bible Text
Answer: Listen to John MacArthur sermons and you will get what expositional preaching/teaching is. I have for the last 40 years listen to John on tape (1971-1996) Today all his sermons are on tape or video.
Steve Lawson Master's Seminary1STEVE LAWSON TEACHING AT THE MASTER’S SEMINARYExpository Preaching John MacARthur
John MacArthur teaching at the Master’s Seminary
Having studied this way of preaching from a number of preachers. I took the course from the Master’s Seminary, first on what was it called eight track, a series by John MacArthur back in the early 1990. Read the book by the Master’s staff.  Then going to the Shepherd's Conferences a number of times.
What I must say, as I hear myself preach/teach,  get too involved with the text, and must confess that reading my notes is a habit that has been part of the preaching for years. 
Answer: Expositional preaching at its simplest is preaching that is focused on explaining the meaning of Scripture in its historical and grammatical context. Expositional preaching involves explaining what the Bible says to a contemporary audience that is likely unfamiliar with the cultural and historical settings that the passage was written in.
The word exposition simply means to “a setting forth or explanation.” So expositional preaching is the explanation of Scripture that is based upon diligent study and careful exegesis of a passage. It is the primary call of the pastor or preacher as we see in 2 Timothy 4:2: “Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching.”
Expositional preaching is important to those who believe in the verbal plenary inspiration of Scripture, which simply means that the Scriptures are the very Word of God. As God’s divinely inspired Word, the Scriptures need to be proclaimed and explained in the context in which they were written.
Simply reading Psalm 119 and understanding that Scripture is “God breathed” (2 Timothy 3:16) should be enough for us to understand the importance and value of expositional preaching. In Psalm 119 we see many of the characteristics of God’s Word, but most of all this chapter should help us understand the importance of knowing what the Bible says and what it means, which is the goal of expositional preaching. If we do not understand the Bible, we cannot follow it, nor can it be a “lamp to my feet and a light to my path” (Psalm 119:105).
The goal of expositional preaching is to declare precisely what a passage of Scripture says. So the sermon outline of an expository sermon will have gotten its main points and sub-points directly from the text of Scripture the preacher is expounding or explaining.
There should be two main goals of expositional preaching.
First is the goal to discover and explain the original, historic, and grammatical meaning of the passage, or, to put it another way, “God’s intended meaning.” This is the divinely inspired message that God had for the original audience.
The second is closely related—to help people apply to their lives the truths revealed in the passage. Some discount the ability of expositional preaching to address the needs of today’s churchgoers, but that overlooks the fact that “the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart” (Hebrews 4:12).
The power to transform lives is found only in the Word of God as applied by the Holy Spirit in the hearts of men and women. Great presentation is good but it is not life-changing. While there is a place for topical preaching, it needs to supplement expositional preaching, not replace it.
Biblical PReaching
Expositional preaching is important because, when faithfully followed, it results in the full counsel of God being preached. Difficult or controversial subjects cannot be ignored or overlooked as they can with topical preaching. The expositor deals with what the text says, verse by verse, chapter by chapter, book by book. It helps avoid taking verses out of context and forces the faithful pastor to give due diligence to controversial and difficult issues and subjects.
Some who want to downplay the importance of expositional preaching say it limits the preacher’s ability to present relevant topics that they believe their congregations need to hear. These critics fail to recognize the effective power of the Word of God, which, when presented in the fullness of its truth, does not come back void (
Isaiah 55:11).

Recommended Resources:
Preaching: How to Preach Biblically by John MacArthur and a number of other websites and books.
Kindle Fire has been great since 2012 I bought in December. These are the books which have been downloaded about the preacher and preaching:
  1. Preaching by Fred B.Craddock
  2. Biblical Preaching by Haddon H. Robinson
  3. Preaching and the Literary Forms of the Bible by Thomas G. Long
  4. Is There a Meaning of the Text
  5. How to Study the Bible b7 Robert West
  6. Understanding Scripture by Wayne Grudem, Collins, Schreiner
  7. Preach by Mark Dever
  8. Why Jonnie Can’t Preach by T. D. Gordon
  9. Privilege of the Text  by Kurvilla
  10. The Kind of Preaching God Blesss by Steve Lawson
  11. Preaching and Preachers by D. Martyn Lloyd=Jones

What Is Biblical Preaching?

Nearly every Baptist preacher will say they are preaching from the Bible and preaching biblically? Are they?  The question is what then is biblical preaching? I am not sure that the congregation really knows if they have heard a truly biblical sermon. Today many want to hear a motivational speaking speaker (I don’t use the term “preacher “ in this sense).
preaching ranting
I am afraid that many of the people in the pew do not want to know what biblical preaching is.  They really don’t want to hear “doctrinal teaching.”  They want “preaching” rather than the teaching of the Word of God.  They want a quick fifteen minute lesson that is going to make them feel good about their un holy and sinful living.
What Biblical Preaching is and isn’t? What makes preaching “biblical?
Isn’t all preaching “biblical”  preaching? 
What does a  “non-biblical” sermon sound like and should it really matter?  What is at stake when we claim the need for biblical preaching?  What difference does biblical preaching make for our congregations, our communities and for the church in the world?

On this subject of preaching, one of the elemental question is”What is biblical preaching?” Everyone who takes Scripture seriously says we need to preach the Bible, but what is it
Biblical Preaching
Are you handling the Old Testament faithfully, as well as the New Testament?
How do you know that you have heard a biblical sermon? 
Was there a “text” in the sermon? Is  there a willingness, even a perceivable contentment, to move quickly away from the text, never to return.  As a result, the biblical text no longer provides the content of the sermon, no longer guides the sermon and there is little interest in having the sermon do what the text is doing.
If the sermon content is derived elsewhere and frequently could have been suggested just as well by a fortune cookie is not biblical preaching.
If the text that is been read becomes irrelevant, and unable to speak itself into the lives of the congregations then it is not biblical preaching.
If sermon burns the bridge between the text and the sermon than you do not have a biblical sermon.
If the preacher is telling the congregations how to live and the text is not in agreement then its not a biblical sermon.
If the text or passages of scriptures does not speak to the congregations then it is not biblical preaching.
A biblical sermons is not motivational speaking.  We know those who speak to “encourage” people in their living the Christian life. They tell a lot of stories, and seek to sway through emotion and pop psychology.  They might sprinkle in a few scripture.
Preaching tone head
A biblical sermon is not known by the tone of the sermon, how loud the preacher preachers
A biblical sermon is one that is “incarnational” i.e. the Word of God becomes flesh and needs to be make flesh as it were over and over again. The content of the sermon is never just words on a page – it is the very presence of the risen Christ who makes God known (John 1:18).
A biblical sermon or preaching is textual . I have said this so many times.  Read the text, explain the text, give understanding of the text, and apply the text. Let the text or verses speak for itself.  When the sermon is over, the people will say “Well that is what the text says.” 
A biblical sermon is contextual.  If you are preaching Luke, make sure that the sermon is in harmony with the other gospels.  But if you preach Luke, preach Luke, and not John or Matthew.  As I am learning how Luke wrote his gospel is for a reason. So preach what Luke says in his book.   Too the preaching of the sermon will take on the tone of the text and the author.  When David prays we should reflect that tone in the preaching. Paul was upset in Galatians about the false teachers, his tone was not in favor of their listening to them teach false doctrine. Paul make some strong remarks about the false teachers.
A biblical sermon is theological.  What is the text saying that God is saying.  The text itself is to be privileged; the text (with its theology) is to be preached.  What is the author doing with what he is saying is stated clearly.  The sermon  will also  give generalization application where the text is not specific.  Whatever the theology from whatever the portions the sermon is taken from, the biblical form of the text is best way to express that truth the preacher is trying to explain. Preaching is not  only telling  a story but what the story, or event is telling about God’s principles in living life.
A biblical sermon is spiritual.  The preacher seeks above all to have people influenced by the Holy Spirit through the Word of God, not stories.  Biblical preachers rely totally upon the Scripture, the text to drive the content and to feed God’s sheep.
There can be sermons that are homiletically brilliant, verbally fluent, theologically profound, biblically accurate and orthodox, and spiritually useless. I Corinthians 3:6-7. It is who waters is anything, but only God, who makes things grow” (I Cor. 3:6-7).
It is very possible for us to be deeply concerned about homiletically ability and fluency and theological profundity and biblical orthodoxy, but to know nothing of the life – giving power of God with the burning anointing of the Holy Spirit upon our ministry.
G. Campbell Morton
Campbell Morgan (Lloyd-Jones’s predecessor at the Westminster Chapel) divulged that at one crucial stage in his ministry he was in precisely this position, and sensed that God was saying to him, “Preach on, great preacher, without me.”
Alan Redpath
Alan Redpath used to say that the most penetrating question you could ask about any church situation was, “What is happening in this place that cannot be explained in merely human terms?”
A Biblical sermon is  Expository  preaching.  Biblical Preacher in my opinion which I learned from Steven Lawson, and John MacArthur and Al Molder and a number of others. Simply put:  read the text, give an understanding of the text, make application of the text. and all the other elements that I have said thus far.

Theology and Ministry An Interview with John MacArthur Selected Script...

TMS choir - Shepherds Conference 2014

2014 Shepherd's Conference Crowd

Shepherds' Conference 2014 Session 5 Q&A


Luke 4 Ministrry of Jesus Christ
(Matthew 4:12-17; Mark 1:14-15) (Luke 4:14-31)
Luke 4  Jesus bible Equiping bible

These verses relate events which are only recorded in Luke. They describe the first visit which our Lord paid, after entering on His public ministry, to the city of Nazareth, where He had been brought up. Taken together with the two verses which immediately follow, they furnish an awfully striking proof, that “the carnal mind is enmeity againt God (Romans 8:7)

  1. We can learn from the Lord's visit to the assembly of worshippers in the Jewish synagogue:
  2. We are not to lightly to forsake any assembly of worshipers which professes to respect the name, the day and the book of God.
  3. There may be many things in such an assembly which might be done better: there may be a deficiency of fullness, clearness, and distinctness in the doctrine preached.
There are 1000's who do listen regularly to the preaching of the Gospel, and admire it while they listen. They do not dispute the truth of what they hear. They even feel a kind of intellectual pleasure in hearing a good and powerful sermon. But there religon never goes beyond this point.

Their sermon hearing does not prevent them living a life of thoughtlessness, worldliness and sin.

Luke 4:14-31 Verse 14  And Jesus returned in the power of the Spirit into Galilee: and there went out a fame of him through all the region round about.

2363 Jesus Christ, preaching and teaching of
A vital feature of Jesus Christ’s ministry, focusing on his authoritative proclamation of the kingdom of God.
Jesus Christ’s mission as preaching and teaching
Lk 4:43 pp Mk 1:38 See also Mt 11:5 pp Lk 7:22; Mk 6:6; Jn 7:16; Ac 1:1

Jesus Christ was regarded as a teacher and prophet
  • Jn 1:38 “Rabbi” was an honorific title given to Jesus Christ unofficially by the people. See also Mt 16:14 pp Mk 8:28 pp Lk 9:19; Mt 23:10; Mt 26:25; Mk 9:5; Mk 10:51; Jn 13:13
The sources of Jesus Christ’s preaching and teaching
Jesus Christ’s words were grounded in Scripture
  • Lk 24:27 See also Mt 4:4  Lk 4:4; Dt 8:3; Mt 21:16; Ps 8:2; Mt 22:29-32  Mk 12:24-27  Lk 20:35-38
Jesus Christ’s words came from God
  • Jn 7:16 See also Jn 3:2; Jn 8:28; Jn 12:49-50
Jesus Christ spoke in the power of the Spirit
  • Ac 1:2 See also Lk 4:14-15; Jn 3:34; Jn 6:63

The content of Jesus Christ’s preaching and teaching
The kingdom of God

  •  Lk 9:11 See also Mt 4:17,23; Mt 6:33; Mt 13:24; Mk 1:15; Jn 3:3
God as Father
  • Jn 14:8-14 See also Mt 6:31-32  Lk 12:30-31; Mt 10:32-33; Mt 18:10; Mk 11:25; Jn 5:17-23; Jn 8:18-19
Jesus Christ’s own identity
  • Jn 4:25-26 See also Mt 16:13-17 pp Mk 8:27-30 pp Lk 9:18-21; Lk 4:20-21; Lk 24:44; Jn 10:11; Jn 14:6-7

Jesus Christ’s mission

  •  Mk 9:31 pp Mt 17:22-23  Lk 9:44 See also Mt 20:17-19 pp Mk 10:32-34 Lk 18:31-34; Lk 19:9-10; Lk 24:46; Jn 6:51; Jn 10:14-15


Luke 4:15  And he taught in their synagogues, being glorified of all.

And he taught in their synagogues, being glorified of all. His miracles, his words touching and eloquent, perhaps too a dim memory of marvels which had happened years before at his birth, shed round the new Teacher a halo of glory. It was only when, instead of the Messianic hopes of conquest and power which they cherished, a life of brave self-denial and quiet generosity was preached, that the reaction against him set in. The men of Nazareth, with their violent antagonism, which we are about to consider, were only, after all, a few months in advance of the rest of the nation in their rejection of the Messiah.

Verse 16
Where he had been brought up (ου ην τετραμμενος — hou ēn tethrammenos). Past perfect passive periphrastic indicative, a state of completion in past time, from τρεπω — trephō a common Greek verb. This visit is before that recorded in Mark 6:1-6; Matthew 13:54-58 which was just before the third tour of Galilee. Here Jesus comes back after a year of public ministry elsewhere and with a wide reputation (Luke 4:15). Luke may have in mind Luke 2:51, but for some time now Nazareth had not been his home and that fact may be implied by the past perfect tense.

As his custom was (κατα το ειωτος αυτωι — kata to eiōthos autōi). Second perfect active neuter singular participle of an old ετω — ethō (Homer), to be accustomed. Literally according to what was customary to him (αυτωι — autōi dative case). This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon.
Jesus grew up going to the synagogue every Sabbath. Now He is back in his hometown of Nazareth, and true to form we read in verse 16 that “on the Sabbath day he went into the synagogue, as was his custom….” Let me make the obvious point that going to synagogue was part of His regular weekly schedule. Because this was His habit, He didn’t get up in the morning and wonder if He should go, or allow anything else to get in the way of going, or not go if He was tired, or stay home because He didn’t like something in the service. It was His custom to go, no matter what. I love seeing how so many of you have made a commitment to attend services each week. May your tribe increase!
Jesus grew up going to the synagogue every Sabbath. Now He is back in his hometown of Nazareth, and true to form we read in verse 16 that “on the Sabbath day he went into the synagogue, as was his custom….” Let me make the obvious point that going to synagogue was part of His regular weekly schedule. Because this was His habit, He didn’t get up in the morning and wonder if He should go, or allow anything else to get in the way of going, or not go if He was tired, or stay home because He didn’t like something in the service. It was His custom to go, no matter what. I love seeing how so many of you have made a commitment to attend services each week. May your tribe increase!

Stood up (ανεστη — anestē). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luke 4:15). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Acts 13:15). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town.
To read (αναγνωναι — anagnōnai). Second aorist active infinitive of αναγινωσκω — anaginōskō to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in Matthew 24:15 (Let him that readeth understand).
And, as his custom was, he went … - From this it appears that the Saviour regularly attended the service of the synagogue. In that service the Scriptures of the Old Testament were read, prayers were offered, and the Word of God was explained. See the notes at Matthew 4:23. There was great corruption in doctrine and practice at that time, but Christ did not on that account keep away from the place of public worship.
From this we may learn:
1.That it is our duty “regularly” to attend public worship.
2.That it is better to attend a place of worship which is not entirely pure, or where just such doctrines are not delivered as we would wish, than not attend at all.

It is of vast importance that the public worship of God should be maintained; and it is “our” duty to assist in maintaining it, to show by our example that we love it, and to win others also to love it. See Hebrews 10:25. At the same time, this remark should not be construed as enjoining it as our duty to attend where the “true” God is not worshipped, or where he is worshipped by pagan rites and pagan prayers. If, therefore, the Unitarian does not worship the true God, and if the Roman Catholic worships God in a manner forbidden and offers homage to the creatures of God, thus being guilty of idolatry, it cannot be a duty to attend on such a place of worship.

The synagogue - Matthew 4:23.

Stood up for to read - The books of Moses were so divided that they could be read through in the synagogues once in a year. To these were added portions out of the prophets, so that no small part of them was read also once a year. It is not known whether our Saviour read the lesson which was the regular one for that day, though it might seem “probable” that he would not depart from the usual custom. Yet, as the eyes of all were fixed on him; as he deliberately looked out a place; and as the people were evidently surprised at what he did, it seems to be intimated that he selected a lesson which was “not” the regular one for that day. The same ceremonies in regard to conducting public worship which are here described are observed at Jerusalem by the Jews at the present time. Professor Hackett (“Illustrations of Scripture,” p. 232) says: “I attended the Jewish worship at Jerusalem, and was struck with the accordance of the ceremonies with those mentioned in the New Testament. The sacred roll was brought from the chest or closet where it was kept; it was handed by an attendant to the reader; a portion of it was rehearsed; the congregation rose and stood while it was read, whereas the speaker, as well as the others present, sat during the delivery of the address which formed a part of the service.”
Verse 17   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,

And there was delivered unto him the Book of the Prophet Esaias. In the sabbath service there were two lessons read. The first was always taken from the Pentateuch (the Law). The five books of Moses were written on parchment, (usually) between two rollers, and the day's lesson was left unrolled for the reader's convenience. The Prophets were on single rollers, no special portion being left open. It has been suggested that the great and famous Messianic passage read by our Lord was the lesson for the day. This is quite uncertain; indeed, it is more probable that Jesus, when the roll of Isaiah was handed to him by the ruler of the synagogue, specially selected the section containing this passage.
Verse 17
as delivered (επεδοτη — epedothē). First aorist passive indicative of επιδιδωμι — epididōmi to give over to, a common verb. At the proper stage of the service “the attendant” or “minister” (υπηρετης — hupēretēs under rower) or “beadle” took out a roll of the law from the ark, unwrapped it, and gave it to some one to read. On sabbath days some seven persons were asked to read small portions of the law. This was the first lesson or Parashah. This was followed by a reading from the prophets and a discourse, the second lesson or Haphtarah. This last is what Jesus did.

The book of the prophet Isaiah (βιβλιον του προπητου Εσαιου — biblion tou prophētou Esaiou). Literally, “a roll of the prophet Isaiah.” Apparently Isaiah was handed to Jesus without his asking for it. But certainly Jesus cared more for the prophets than for the ceremonial law. It was a congenial service that he was asked to perform. Jesus used Deuteronomy in his temptations and now Isaiah for this sermon. The Syriac Sinaitic manuscript has it that Jesus stood up after the attendant handed him the roll.

Opened (ανοιχας — anoixas). Really it was unrolled (αναπτυχας — anaptuxas) as Aleph D have it. But the more general term ανοιχας — anoixas (from ανοιγω — anoigō common verb) is probably genuine. Αναπτυσσω — Anaptussō does not occur in the N.T. outside of this passage if genuine.

Found the place (ευρεν τον τοπον — heuren ton topon). Second aorist active indicative. He continued to unroll (rolling up the other side) till he found the passage desired. It may have been a fixed lesson for the day or it may have been his own choosing. At any rate it was a marvellously appropriate passage (Isaiah 61:1, Isaiah 61:2 with one clause omitted and some words from Isaiah 58:6). It is a free quotation from the Septuagint.

Where it was written (ου ην γεγραμμενον — hou ēn gegrammenon). Periphrastic pluperfect passive again as in Luke 4:16.

Verse 17
There was delivered unto him - By the minister of the synagogue, or the keeper of the sacred books. They were kept in an “ark” or chest, not far from the pulpit, and the minister gave them to whomsoever he chose, to read them publicly.

The book - The volume contained the prophecy of Isaiah. It would seem, from this, that the books were kept separate, and not united into one as with us.

When he had opened the book - Literally, when he had “unrolled” the book. Books, among the ancients, were written on parchments or vellum that is, skins of beasts, and were “rolled” together on two rollers, beginning at each end, so that while reading they rolled off from one to the other. Different forms of books were indeed used, but this was the most common. When used the reader unrolled the manuscript as far as the place which he wished to find, and kept before him just so much as he would read. When the roller was done with, it was carefully deposited in a case.

The place where it was written - Isaiah 61:1-2.