Charles E Whisnant
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
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
Charity and I went to see the film God Is Not Dead.
Dr. Iain Murray speaking at Grace and he is only 82 years old
John MacArthur and the Master’s Choir
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.
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.
- Preaching by Fred B.Craddock
- Biblical Preaching by Haddon H. Robinson
- Preaching and the Literary Forms of the Bible by Thomas G. Long
- Is There a Meaning of the Text
- How to Study the Bible b7 Robert West
- Understanding Scripture by Wayne Grudem, Collins, Schreiner
- Preach by Mark Dever
- Why Jonnie Can’t Preach by T. D. Gordon
- Privilege of the Text by Kurvilla
- The Kind of Preaching God Blesss by Steve Lawson
- Preaching and Preachers by D. Martyn Lloyd=Jones
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
Are you handling the Old Testament faithfully, as well as the New Testament?
How do you know that you have heard a biblical sermon?
WHAT IS NOT 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.
A biblical sermon is not known by the tone of the sermon, how loud the preacher preachers
WHAT DOES A BIBICAL SERMON SOUND LIKE?
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.
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 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.
(Matthew 4:12-17; Mark 1:14-15) (Luke 4:14-31)
JESUS IN THE SYNAGOGUE AT NAZARETH
READING TO THE CONGREGATION SCRIPTURE
PASTOR/TEACHER CHARLES e. WHISNANT
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)
- We can learn from the Lord's visit to the assembly of worshippers in the Jewish synagogue:
- We are not to lightly to forsake any assembly of worshipers which professes to respect the name, the day and the book of God.
- 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.
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
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
- Jn 7:16 See also Jn 3:2; Jn 8:28; Jn 12:49-50
- 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
- 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
- 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.
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.
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.
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.
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,
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.
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.
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 place where it was written - Isaiah 61:1-2.