I have been
reflecting on the clear distinction that exists between a healthy biblical
church and an unhealthy one. Large crowds do not necessitate that a church is
devoid of Spiritual vitality, just as a small church does not guarantee
spiritual depth. Numbers do not mean compromise, and poverty does not mean
piety. At the heart of every biblical church should be the centrality of the gospel.
But what does that truly mean? Moreover, what does that even look like? I believe it
begins in the pulpit and, more specifically, the man filling the pulpit. My
friend Adam Hughes (pastor, theologian, and professor) is fond of saying, “If there’s
a mist in the pulpit, then there will be a fog in the pew.” If the man of God shepherding
the congregation hasn’t a clue, then that cluelessness is amplified.
Essentially, the spiritual health and depth of the congregation as a whole will
never exceed that of its leadership. Puritan Richard Baxter charged pastors when
he wrote, “You have undertaken the conduct, under Christ, of a band of his
soldiers, against principalities, powers, and spiritual wickedness in high
places. . . . If you miscarry, they and you may perish.”[1]
I bet you’re wondering: What, then, does this have to do
with the centrality of the gospel? My answer is everything! Mark Dever, in his
book Nine Marks of a Healthy Church, offers as one of his marks simply–The
Gospel. He wrote, “The belief that Jesus enjoins is not a mere mental assent;
it is believing in and fully relying on the good news of salvation.”[2] The gospel must be the
central focus of every man of God who fills the office of shepherd. It is the
gospel that justifies, it is the gospel that sanctifies, it is the gospel that
restores, and it is the gospel that transforms. Let’s take a moment to reflect
on how preaching should connect to the justification, sanctification,
restoration, and transformation of the life of the hearer.
Justifying Gospel
The summons of the text naturally draws toward the
redemptive nature of the cross. Therefore, the philosophical perspective must
be present in the expositor’s mind with the cross in mind. Bryan Chapell
contended, “Accurate expositors use both a magnifying glass and a fish-eye
lens, knowing that a magnifying glass can unravel mysteries in a raindrop but
can fail to expose a storm gathering on the horizon.”[3] The summons must align
with a grander redemptive view to ensure consistency with Scripture. This
redemption compels the hearer to respond to God’s redemptive plan—confirmed
through the person and work of Christ.
Sactifying Gospel
Too often, we forget that the greatest need of the believer
lies in the power of the gospel. The gospel justifies, but the gospel also
sanctifies. Hershel York and Bert Decker expounded upon this conviction when they
asserted, “We [do not] just want them to know the truth; we want them to do the
truth. Our conclusion, therefore, should reflect that commitment.”[4] It is insufficient to provide
head knowledge without compelling the response toward greater godliness from the
hearer. Therefore, the preacher must be moved by the text in order to present
the call of the summons to gently move the congregation towards action. Sanctification
through the Word of God is essential to the believer’s spiritual growth and
transformation. Sanctification is being set apart for God, becoming holy, and aligning
one’s life with his will. The Word of God is central to this process, serving
as the foundation for moral guidance, spiritual renewal, and a deeper
relationship with God.
Restoring Gospel
Within the core of the gospel of Jesus Christ lies the
theological goal of restoration. The restorative nature of the gospel centers
on the renewal of the heart (Ez 36:26), the reconciliation with God (2 Cor 5:18–19),
and the receipt of a new identity and purpose (Luke 15:22–24). The restoring
gospel seeks and saves broken humanity for the purpose of Christ’s glory. The
gospel is not just about forgiveness of sins but also about restoration and,
ultimately, transformation. Yet, we can see evidence in Scripture that God’s
chosen means is centered around the ministry of the Word. This commends us to
the primacy of preaching in the local church. John Broadus asserted, “In every
age of Christianity, since John the Baptist drew crowds into the desert, there
has been no great religious movement, no restoration of Scripture truth, and
reanimation of genuine piety, without new power in preaching, both as cause and
as effect.”[5]
Transforming Gospel
The gospel, by its very nature, transforms. Gospel transformation
occurs in four aspects: teaching, correction, rebuking, and training in
righteousness. Paul declares that “God inspires all Scripture and is profitable
for teaching, for rebuking, for correcting, for training in righteousness, so
that the man of God may be complete, equipped for every good work” (2 Tim
3:16-17). When Paul says “teaching,” he alludes to the means of instruction. To
teach is to impart truth from teacher to pupil. Paul’s specific use here is for
instruction in Christian doctrine, with the expectation of application in the
believer’s life. We are the pupils of God’s instruction; therefore, Scripture
is profitable for that end.
So, when Paul transitions to “rebuking,” Paul asserts the sharpness
of Scripture intended to correct someone’s behavior, attitude, or actions.
Other translations use the word “conviction,” which more clearly identifies the
intended purpose of Paul’s writing. The Word of God convicts of sin. This
position aligns with the author of Hebrews’ assertion, “For the Word of God is
living and effective and sharper than any double-edged sword, penetrating as
far as the separation of soul and spirit, joints and marrow. It can judge the
thoughts and intentions of the heart” (Hebrews 4:12). This conviction goes to
the very thoughts of man with the intended purpose of setting right what is
wrong. The Bible offers conviction that leads to repentance.
Then Paul moves to “correction.” His purpose is to change,
making right what is wrong. In particular, the Greek here conveys the idea of
something being returned to its original condition. For example, if you take a piece of
aluminum foil, wrap it around your food, and then, when you are done with the
food, straighten it back to its original condition, the distinction in Paul’s
writing points to the restorative work of the Word of God.
Finally, Paul moves to “training in righteousness.” The idea
that goes through Timothy’s mind is training and instructing children. The
intended purpose of classical education in the Roman world of the New Testament
was to produce productive citizens who accepted society’s values. That
connection would not have been lost on Timothy. Paul advocates a classical
Christian education that produces productive citizens of heaven, completely
devoted to Christ.
When the Word of God
saturates the preacher’s heart, then the passion of the transformation cannot
help but exude from the sermon. This saturation is what John Owen referred to
as the glory of Christ in his person. He wrote, “When we read Scripture, we
must always bear in mind that the revelation and doctrine of the person of
Christ and His office are the foundation of all that we learn from the prophets
and apostles. Deny this, and the Scriptures will no longer become a revelation
of the glory of God in the salvation of the church.”[6]
Conclusion
When pastors embrace the posture of the Good Shepherd, congregations
experience both safety and truth. Shepherd-theologians shape ministries that
are relationally warm and theologically rich—a combination that forms resilient
disciples. The goal of faithful biblical expostions is to demonstrate how to
study Scripture, emulate Christ as the standard and goal for our lives, and offer
both truth and grace. We must press on with open hands and expectant hearts,
knowing that every text offers gospel justification, gospel sanctification, gospel
restoration, and gospel transformation.
[1]
Richard Baxter, “The Reformed Pastor,” in The Practical Works of the Rev.
Richard Baxter, ed. William Orme (London: James Duncan, 1830), 14:207.
[2]
Mark Dever, The Nine Marks of a Healthy Church, third edition (Wheaton:
Crossway, 2013) 100.
[3] See Bryan Chapell,
“Redemptive-Historic View,” in Gibson and Kim, Homiletics and Hermeneutics,
5.
[4]
Hershael W. York and Bert Decker, Preaching with Bold Assurance: A Solid and
Enduring Approach to Engaging Exposition (Nashville: B & H, 2003), 188.
[5]
John Albert Broadus, A Treatise on the Preparation and Delivery of Sermons,
ed. Edwin Charles Dargan (New York: Hodder & Stoughton, 1898), 3.
[6]
John Owen, The Glory of Christ, ed. R. J. K. Law (Carlisle, PA: Banner
of Truth, 1994), 31.
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