|
There has been a good deal said and written about expository preaching, Christ-centered preaching, redemptive-historical preaching, etc., but very little has been said about pastoral preaching. Pastoral preaching is at the heart of true pastoral ministry. It’s expository, based on biblical hermeneutics and Christ-centered, but it goes further. Pastoral preaching is directed to a particular local church. It requires Christlike holiness of the preacher and aims to shepherd a church in the same. Consider some of the qualities of a pastoral preacher. 1. The pastoral preacher’s sanctification is his main task in sermon preparation. Certainly, the preacher needs to study his text and do all of the technical work required to prepare to preach the Word faithfully. But the pastoral preacher knows that his strength and sincerity in the pulpit are tightly tied to his own life of communion with Christ. He prepares to preach Christ, not as a detached academician, but as one who is growing in the grace and knowledge of Christ personally. All week long, the pastoral preacher prepares as a “whole man,” loved, taught, and ruled by Christ in his mind, heart, and will in every part of his life. During particularly busy weeks, when he’s had less time to study for his sermon, God will often carry him in the pulpit, if he has been faithful to walk with Christ. His sincerity, love to Christ, and love for the church is basic to pastoral preaching. 2. The pastoral preacher’s first responsibility during sermon delivery is his own personal holiness. While preaching a sermon, the pastoral preacher aims to love God and love men. That is, he strives to obey both tables of the Ten Commandments by humble faith in Christ. Practically speaking, this means that while he’s preaching, he’s somewhat self-forgetful in the pulpit. More than anything, while he’s preaching, he’s thinking about the good of the church and the glory of God. His faith and love for God and His people issue in sincere conviction and humble boldness in the truth. Read More Here! Tom Hicks serves as the Senior Pastor of First Baptist Church of Clinton, LA. He's married to Joy, and they have four children: Sophie, Karlie, Rebekah, and David. He received his MDiv and PhD degrees from The Southern Baptist Theological Seminary with a major in Church History, emphasis on Baptists, and with a minor in Systematic Theology. Tom is the author of The Doctrine of Justification in the Theologies of Richard Baxter and Benjamin Keach (PhD diss, SBTS). He serves on the board of directors for Covenant Baptist Theological Seminary and is an adjunct professor of historical theology for the Institute of Reformed Baptist Studies.
0 Comments
The Reformed confessions of faith all affirm that God made a “covenant of works” with Adam in the Garden of Eden. For example, The Second London Baptist Confession 20.1 explicitly refers to this covenant: “The covenant of works being broken by sin, and made unprofitable unto life….” But some aren’t sure the doctrine is found in the Bible. This post will set out some of the main arguments for the covenant of works found in Holy Scripture. Consider the creation of the first man in Genesis 2:7-8, which says, “Then the Lord God formed the man of dust from the ground and breathed into his nostrils the breath of life, and the man became a living creature. And the Lord God planted a garden in Eden, in the east, and there he put the man whom he had formed.” Here God created the man before He planted the garden. Then Genesis 2:15, says God “put” the man in the garden. So, God made Adam outside of the Garden in a state of nature. But then God put Adam in the Garden and we will see that God made a covenant with him. In Genesis 2:16-17, we find a threat of death. These verses say, “And the Lord God commanded the man, saying, ‘You may surely eat of every tree of the garden, but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.’” This threat of death is a curse. The fact that Adam could die implies something about Adam’s natural state. Prior to eating from the tree, Adam was mutable. He could have sinned or not sinned. He was able to die or not. The Genesis account not only reveals the threat of death in the tree of the knowledge of good and evil, but it also reveals the promise of eternal life in the tree of life. Genesis 3:22-24 says: “Then the Lord God said, “Behold, the man has become like one of us in knowing good and evil. Now, lest he reach out his hand and take also of the tree of life and eat, and live forever—” therefore the Lord God sent him out from the garden of Eden to work the ground from which he was taken. He drove out the man, and at the east of the garden of Eden he placed the cherubim and a flaming sword that turned every way to guard the way to the tree of life.” This promise of “forever” or “eternal” life shows that Adam might have obeyed God to obtain a blessing. The promise of eternal life in Genesis 3 implies that the death threatened in Genesis 2:16-17 was “eternal” death. The promise of “eternal” life further shows us that something about Adam’s nature would have changed had he obeyed God. We’ve already seen that prior to obtaining the promise of eternal life, Adam had a mutable nature that could have sinned or not sinned. But if Adam obtained eternal life, the text tells us that he would love forever. That necessarily means that would be unable to fall or die. He would reach an immortal state of glory. All of these passages of Scripture contain the elements of a covenant. But what is a covenant? We could define a covenant as sworn oath or promise between at least two people. Covenants set the terms of inter-personal relationships. We might also call a covenant a “guaranteed commitment.” Sometimes covenants have commands attached to promises. Other times they are bare promises. Divine covenants are sovereignly imposed promises and they often have commands attached. So what elements in the Genesis narrative reveal the presence of a covenant? There were two parties: God and Adam, who was the federal head of all creation. There was a command: don’t eat of the tree of the knowledge of good and evil. This was a test in which Adam was required to obey God. There was a threat: you will surely die. And it had a promise: eternal life. Those are all elements of a covenant: parties, command, threat and promise. Now some say there is no covenant in Genesis 2 because the word “covenant” (berith) does not appear. But that assertion contains some assumptions. It assumes that a word has to be present for a doctrine to be present. This is called the word-thing fallacy. A word does not have to be present for a thing to be present. Consider these reductio-ad-absurdum arguments applied to the idea that a word has to be present in a text for the doctrine to be present. The word “Trinity” doesn’t appear in Genesis 1, but does that mean that the Trinity didn’t create the world? Of course not, we know from later revelation that the Trinity created the world. The word “marriage” doesn’t appear in Genesis 2, but clearly there is a marriage covenant between Adam and Eve. We know that marriage is a covenant from later revelation. The words “sin” and “fall” don’t occur in Genesis 3, but we know that Adam sinned in Genesis 3 because later revelation defines sin as a transgression of the law of God. Consistency would demand that people deny the existence of the Trinity in Genesis 1, the existence of marriage in Genesis 2, and the existence of sin in Genesis 3 if the absence of a word means that the doctrine isn’t present. Further Scriptural Proof of the Covenant of Works The the use of God’s covenant name “Yahweh” (tetragrammaton: yhvh) appears in Genesis 2:4-25, while the general name God, or “Elohim” appears earlier in Genesis 1:1-2:3. But God’s personal name, Yahweh, is associated with covenants throughout the Bible; so, this use of God’s covenantal name in Genesis 2 is one strong indication that there is a covenant in Genesis 2. Hosea 6:6-7 expressly speaks of a covenant with Adam. This is a case of later revelation explaining earlier revelation. It says, “For I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings. But like Adam they transgressed the covenant; there they dealt faithlessly with me.” Some interpreters translate this to say that “like men,” they transgressed the covenant, since the Hebrew word Adam can be translated man. But it makes no sense that men could sin in a way other than “like men” sin. Could men sin like animals, or like angels? Israel could only have sinned “like men,” since they were men. Other interpreters say “Adam” was a city where Israel sinned. But there is no biblical record of Israel sinning at a town named “Adam.” Therefore, it’s best to take Hosea 6:6-7 as saying that the Israelites transgressed their covenant, just like Adam transgressed his covenant. Job 31:33 does not mention a covenant but refers to Adam in a similar way, showing that Hosea 6 isn’t unique. Continue Reading Here! Tom Hicks serves as the Senior Pastor of First Baptist Church of Clinton, LA. He's married to Joy, and they have four children: Sophie, Karlie, Rebekah, and David. He received his MDiv and PhD degrees from The Southern Baptist Theological Seminary with a major in Church History, emphasis on Baptists, and with a minor in Systematic Theology. Tom is the author of The Doctrine of Justification in the Theologies of Richard Baxter and Benjamin Keach (PhD diss, SBTS). He serves on the board of directors for Covenant Baptist Theological Seminary and is an adjunct professor of historical theology for the Institute of Reformed Baptist Studies.
Is part of the “good news” of Jesus Christ that He threatens His blood-bought people with an eternity of hell’s torments if they don’t believe and repent and keep on believing and repenting? To be clear, there is no question about whether the law as a covenant threatens anyone who does not believe. If you are not in Christ, if you are not trusting Christ for forgiveness and if you are not living a penitent life, then you are in Adam, under the covenant of works and its curse.
The Bible teaches that Christians are not under the law as a way of salvation. Christ has set us free from the guilt and condemnation of sin by His bloody death and resurrection. But that does not mean believers are free to live licentious lives. In fact, the grace of God in the gospel enables us to keep His good law, summarized in the Ten Commandments, as an expression of love to God and others. Reformed confessions of faith teach that the law and the gospel “do sweetly comply” (WCF 19.7, SD 19.7, 2LCF 19.7). The Bible is full of positive statements about the role of the law in the life of the believer. David says “Oh how I love your law” (Ps 119:97). The preacher of Ecclesiastes sums up the believing life and says, “The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man” (Eccl 12:13). Jesus Himself says, “Not an iota, not a dot, will pass from the law until all is accomplished” (Matt 5:18). Paul says, “Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law” (Rom 3:31). Paul the faithful Apostle of grace said, “I delight in the law of God in my inner being” (Rom 7:22) and “I myself serve the law of God” (Rom 7:25). Paul also explains that Christ died for us “in order that the righteous requirement of the law might be fulfilled in us who walk not according to the flesh but according to the Spirit” (Rom 8:4). And in another place, Paul says that Christ “gave himself for us to redeem us from all lawlessness” (Titus 2:14). Revelation sums up the duty of all believers when it says, “Here is a call for the endurance of the saints, those who keep the commandments of God and their faith in Jesus” (Rev 14:12; cf. 12:17). Romans 6:14 is especially important in this regard. It says, “For sin will have no dominion over you since you are not under law, but under grace.” But what is sin? Paul says, “Through the law comes the knowledge of sin” (Rom 3:20). John says, “Sin is lawlessness” (1 Jn 3:4). So, Paul’s meaning in Rom 6:14 is “Lawlessness will have no dominion over you, since you are not under law, but under grace.” In other words, grace overcomes the dominion, or rule of lawlessness in our lives. This post is about how grace overcomes our lawlessness. But to understand how grace overcomes our lawlessness, we first need to understand the reason we sin. 1. The Reason We Sin Desire. The root of all sin is desiring something in this world more than Christ, which is idolatry. You may want inward peace, or you may want honor, or security, or justice. Often what you want isn’t wrong in itself. But inordinate desire for things other than God, for things of the world, or concupiscence, is wrong. The highest desire of every human being is to have a satisfying life. The problem arises when you think the created world can give you the life you want. Read the Entire Article at Founders.org Tom Hicks serves as the Senior Pastor of First Baptist Church of Clinton, LA. He's married to Joy, and they have four children: Sophie, Karlie, Rebekah, and David. He received his MDiv and PhD degrees from The Southern Baptist Theological Seminary with a major in Church History, emphasis on Baptists, and with a minor in Systematic Theology. Tom is the author of The Doctrine of Justification in the Theologies of Richard Baxter and Benjamin Keach (PhD diss, SBTS). He serves on the board of directors for Covenant Baptist Theological Seminary and is an adjunct professor of historical theology for the Institute of Reformed Baptist Studies.
|
