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What Does the Bible Say About the Eternal Destination of a Person Who Never Hears of Jesus?

This question has in mind the eternal destination of an individual who never gets a chance to hear about Jesus Christ or the gospel. Hypothetically, you might think of a person completely alone on an island. In reality, you might think of persons in an indigenous tribe where the message of the gospel has not yet arrived. The question assumes that God may treat such an individual differently because they never had a chance to believe in the gospel because they never heard it. How could God hold a person accountable for what he doesn’t know? Wouldn’t it be unfair for God to send such a person to hell?

Well, there are several logical and theological problems with the assumption that any person would be treated differently than any other sinner. The question itself is flawed from its false assumption. But remarkably, even though this question is flawed, the Bible gives a very clear answer. The Bible’s answer is this: all sinners everywhere are justly condemned by God for willfully rejecting His rule and His laws. A sinner is not exempt from condemnation just because he doesn’t hear the gospel, and a sinner does not become liable to judgment once he does hear the gospel. For the individual who never hears the gospel, he is liable to the judgment just like a person who does hear the gospel. We can arrive at such an answer because of several things that the Scripture clearly teaches.

First, the Bible clearly teaches that God has revealed Himself generally through the beauty and order of creation. That is, every person on the planet has some level of knowledge about God – even the person who’s never heard of Jesus. The apostle Paul states this in Romans 1:18-20, “For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth. For what can be known about God is plain to them, because God has shown it to them. For his invisible attributes, namely, his eternal power and divine nature, have been clearly perceived, ever since the creation of the world, in the things that have been made. So they are without excuse” (emphasis mine). Paul states in that passage that God has given general revelation to all of mankind. That is, God can be generally known through creation. That being said, knowledge of God from creation is limited. You cannot know things about God from creation like the fact that He is Triune, loving, or omnipresent. But God’s existence, His power, and some perception of His divine nature can be known through creation alone. Paul says that God has revealed Himself through the creation of the world and because of this, all men are “without excuse.” Because of the evidence of God in creation, mankind should know that God exists – he has no excuse and he cannot claim that God didn’t give him sufficient evidence for His existence. Paul also states that sinners have suppressed this knowledge. Because mankind is unrighteous, he suppresses the truth that God exists. So then, because God has made Himself known in creation, all of mankind have knowledge that God exists, whether they be in North America or some undiscovered tribe. The problem is not that they have no knowledge of God at all, the problem is that they have suppressed the knowledge of God that they already have.

Second, the Bible teaches that all of mankind have a sense of what God requires. All mankind have some sense of morality, an understanding of right and wrong. Even the person who never hears of Jesus or the gospel understands right and wrong. He will therefore be held accountable to God for doing what is wrong and failing to do what is right, since he knows what he should and shouldn’t do. Now, as with general revelation, this does not mean that mankind has an exhaustive knowledge of right and wrong, but that he has a general one. Again we turn to Romans to find this truth revealed where Paul says, “For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them on that day when, according to my gospel, God judges the secrets of men by Christ Jesus” (Romans 2:14-16). Paul is dealing with the nature of man in this passage. Even though a man may not have “the law,” that is, the law of Moses, they are a “law to themselves.” Paul says that all man has knowledge of moral law written on his heart, and it is enough moral knowledge for him to have conflict in his conscience. So again, man has general knowledge of God and general knowledge of morality – the person who never hears of Jesus is therefore not innocent or exempt from being accountable to God. Although he doesn’t know the Bible or all the specifics, he doesn’t seek the God he knows exists and he doesn’t obey the moral law written on his heart. People are responsible to God for what God has already revealed to them.

Third, the Bible clearly teaches that you must hear the gospel in order to believe it and thereby be saved. A person who never hears of Jesus cannot believe in Him. How can you believe in something you’ve never heard of? Scripture teaches that a prerequisite for salvation is hearing the message of the gospel. In Ephesians 1:13, Paul describes something of the process of conversion, and notice what he says comes before belief: “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, [you] were sealed with the promised Holy Spirit” (emphasis mine). Hearing the “word of truth,” the gospel, comes before belief. Furthermore, Paul states this truth even clearer in Romans 10, where he explains how a person arrives at believing in Christ for salvation. Notice the progression and simple logic in the passage: “How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” But they have not all obeyed the gospel. For Isaiah says, “Lord, who has believed what he has heard from us?” So faith comes from hearing, and hearing through the word of Christ” (vv. 14-17, emphasis mine). Paul states that belief in Christ is necessary for calling on Him, and hearing about Christ is necessary for believing in Him. He even summarizes that truth in the last verse of the passage, saying that faith (for believing unto salvation) comes from hearing the word of Christ, the gospel.

The question assumes the possibility that a person is not liable to judgment until he hears the gospel. But hearing the gospel doesn’t make you liable to judgment, being a sinner makes you liable to the judgment. Hearing the gospel is only the prerequisite for coming to Christ in repentance and faith. If hearing the gospel was what made a person liable to judgment, then you should avoid evangelism at all costs! Why would you take the gospel to the nations if they were innocent before hearing the gospel and condemned after hearing it? The apostle Peter says something to this effect: “For it would have been better for them never to have known the way of righteousness than after knowing it to turn back from the holy commandment delivered to them” (2 Peter 2:21). If people who never hear the gospel are already saved, then we should make sure no one ever hears the gospel. The worst thing we could do would be to share the gospel with a person and have him or her reject it. If that were to happen, he or she would be condemned. Why run the risk of people possibly rejecting the gospel and condemning themselves when they were previously saved because they had never heard the gospel?

Fourth, the Bible clearly teaches that salvation is only by grace alone through faith alone in Jesus Christ alone. Just because a person never hears of Jesus doesn’t mean he can take a different way of salvation. If he doesn’t receive salvation by grace through faith, “the wrath of God abides on him” (John 3:36) and he goes to hell. If this were not the case, then you would have to explain how salvation comes to a person differently than what is clearly prescribed in the Bible – and there is no other way. And what would it say about the justice of God and the work of Christ if a person could be saved apart from faith in Christ? The Bible is clear that a person must come to Father through Jesus (John 14:6), and that there is no other name under heaven by which we can be saved (Acts 4:12).

Fifth and finally, we are not in a position to judge whether or not God’s actions are fair or just. We are not ultimately in a position to judge God’s actions as fair or unfair. Some think it is unfair for Him to express judgment on sinners who have never heard of Jesus. What’s more, some people would consider it unfair that they were “force-fed” Christianity their whole lives. If you consider it unfair for God to condemn those who have never heard, your opinion doesn’t matter. God’s ways are higher than our ways (Isaiah 55:8-9), He does what He pleases (Psalm 115:3; 135:6), and He always does what is good and glorifying to Himself.

So what does the Bible say about the eternal destination of a person who never hears of Jesus? Without saving faith in Jesus Christ, he will go to hell. Just because he didn’t have a chance to hear the gospel doesn’t mean he was innocent. He has knowledge about God and some sense of what God requires, and because he doesn’t seek God or do what God requires, he is condemned like the rest of mankind. If he doesn’t hear the gospel, he cannot believe it, and the only way to be saved is through hearing and believing the gospel of Jesus Christ. And instead of judging the fairness of such, we should be more fervent to preach the gospel to every creature (Mark 16:15) so that they can come to Jesus Christ.

What Does the Bible Say? is a question and answer series which seeks biblical answers to pressing questions.

  1. George Shaw Cook, “The Remedy for Illusion,” Christian Science Sentinel. www.sentinel.christianscience.com/shared/view/50tfglv60w (accessed June 16, 2018).

26219980_2002699353334045_1898487006197556984_n.jpgBrandon is the founder and main contributor to Brandon’s Desk, the blog with free Christian resources from his ministry. He is proud to be the pastor of the family of believers at Locust Grove Baptist Church in Murray, Kentucky. He and his wife Dakota live there with their dog, Susie.

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What Does the Bible Say About Sickness Being a Result of Sin?

You’ve been sick before – I guarantee it. You might be sick right now. I’m sure your loved ones have had their share of sickness as well. You probably have loved ones who have suffered or passed away from sicknesses and disease, or there might be someone you love who is currently sick. But what does the Bible say about sickness? More specifically, what does the Bible say about sickness being a result of sin? Let’s found out.

First, let us define sickness. For the purposes of this post, we will use the word sickness in a general and broad sense to describe any state or instance of being ill. Sickness can mean being in the state or condition of illness. That could be having a cold, the Flu, cancer, HIV/AIDS, or anything else that is abnormal for a healthy human being. But sickness can also mean instances of sudden ailments such as having a stroke, a heart attack, or anything other event that would not be normal for a healthy human being. Sickness is real and both Scripture and experience confirm this. I state that because there is a “Christian” group which has existed for many years who believe and teach that sickness is not real, but an illusion. The proponents and adherents of Christian Science believe such, and that belief is demonstrably false and destructive.¹

Second, in a sense, all sickness is a result of sin. The question concerns whether or not sickness can be a result of sin, and in a sense, all sickness is a result of sin. That is, all sickness is a result of sin’s effect. The reason for the existence of pain, sorrow, ailments, sickness and even death is because of the effect of sin on the universe. When sin entered the world in Genesis 3, the world became cursed and corrupted. Therefore, anytime you have sickness (of any kind), it is because we live in a fallen and corrupted world which is awaiting its renewal (Romans 8:19-21). One day the world will be made new and there won’t be any sickness at all (Rev. 21:4; 22:3), but as long as we live in a world cursed and corrupted by sin, there will be sickness. Most of the sickness we experience is merely a result of sin’s curse, because our bodies are fallen. Sickness occurs most often not because God is punishing or disciplining us, but because of the condition and world in which we live.

Third, some sickness is the direct result of sin. It is a possibility that sickness comes as a result of having committed sin. Unfortunately, there are some old fashioned fundamentalists who believe that every time you get sick is because you’ve sinned against the Lord, but the Scripture simply doesn’t teach this. It does teach that sometimes sickness can be a result of sin in our lives. Sickness can be the result of committed sin in three ways: 1) Sickness can be the following consequence of committed sin, 2) sickness can be the way God disciplines you when sin is committed, or 3) sickness can be what God uses as a means of judgment. Let’s talk about each of these individually.

  1. Sickness can be the consequence of having committed sin. By this I mean that some people get sick as a consequence of their actions. It doesn’t necessarily mean the Lord is punishing or disciplining them, it’s just reality taking place. Someone who gets blackout drunk cannot expect to be healthy and well the next morning! Or if you constantly eat junk food you’re not going to be healthy. If you don’t take care of your body, you will succumb to sickness more often. Sometimes sickness is merely eating the fruit of your deeds. Fruit is a result of what is sown, and what kind of fruit you eat depends on what deeds you have sown. When you commit certain sins which will inevitably affect your health, you are the reason why sickness was brought upon you.
  2. Sickness can be the discipline of the Lord. Sickness is one of the most severe forms of God’s discipline of His children. Sometimes it’s the only thing that will get our attention. We have an example of this in Paul’s instructions about the Lord’s Supper in 1 Corinthians 11. The Corinthians were misunderstanding and abusing the Lord’s Supper, namely, observing it in an “unworthy manner” (v. 27). Because they wouldn’t stop doing so, Paul says, “That is why many of you are weak and ill, and some have died” (v. 30). God disciplined the believers there through weakness, illness, and even death. Another example of this is found in Psalm 6, where David prays a prayer of repentance. Apparently, he had committed sin. He doesn’t say specifically what it was, but it was obvious he was suffering from it. And one of the ways he was suffering was physically. He expresses in the psalm symptoms of an illness, which he appears to say is the Lord’s discipline. In v. 1 he acknowledges that God is disciplining him, and he notes that his “bones are greatly troubled” (v. 2), and that he is “weary” and “weak” (vv. 6-7). Although he doesn’t specifically say that he was physically ill, he certainly was not physically well. As a form of discipline, God allowed for him to experience great pain and it was probably some form of illness. Clearly, God can use sickness as a severe form of discipline upon His children. For determining whether or not your sickness is God’s discipline, look to see if you have unrepentant sin in your life or a pattern of serious sin. The reason I say that is because sickness is usually one of the most severe forms of God’s discipline. If He’s already tried to get your attention through other means and you still haven’t repented, He may resort to a more severe method of discipline – sickness.
  3. Sickness can be the means of the judgment of God. Finally, sometimes sickness can be the way God executes judgment upon an individual or individuals. Let me clarify at this point: the words judgment and discipline are not the same. Judgment refers to God’s punishment of sinners, discipline refers to God’s fatherly discipline of His children. And sometimes God will use sickness as manifestation of His judgment on the nonbeliever. There are several examples of this in the Bible. One example is in Exodus, where God caused a plague of “festering boils” to come upon the Egyptians in an effort to free His people from slavery (Exodus 9:9). Granted, boils aren’t an illness like a cold or the Flu, but they are in the category of physical ailments like illness. Another example is in Daniel, where God smote king Nebuchadnezzar with mental illness, changing his mind into “the mind of an animal” (Daniel 4:16). The king completely lost his mind and began acting like an animal (v. 33). When God deems it necessary, He will use sickness and other physical ailments as means of judgment.

Sickness is real and it exists because of sin’s effect on the world. It may or may not be the result of committed sin. Sometimes sickness is circumstantial because of the world we live in. Sometimes it is consequential – the direct result of your actions. Sometimes it is God’s discipline, meant for your repentance. And sometimes it is the means which God chooses to use to execute His judgment.

There are two more important matters I want to note in passing. The first is a pressing question often asked when talking about the subject of sickness: why are some people healed of sickness and others are not? The overarching answer is simply this: it either was or wasn’t the will of God. If God wills something, it will occur. If God doesn’t will something, it will not occur. And whatever God wills will always be for His glory. So, healing may or may not be God’s will for an individual who is sick. Why sometimes it is His will and other times not, we cannot know for sure. It is certainly not because an individual didn’t have enough faith. Some proponents of the health, wealth, and prosperity “gospel,” say that the reason why Christians don’t experience healing is because they didn’t have enough faith – their faith was the reason God didn’t heal them. Such a teaching is man-centered, non-biblical, and false. For believers who are sick, there is great hope even if they don’t receive healing. God uses physical ailments for His glory (see the story of the blind man in John 9), and believers can cling to the promise that “for those who love God all things work together for good, for those who are called according to his purpose” (Romans 8:28). Those who do not believe cannot hope in that promise, for they are not those who “love God,” and they are not “called according to his purpose.” The second thing worth noting here is the obligation that Christians have to care for those who are sick. Scripture tells us that we should visit the sick (Matthew 25:36) and pray for them (James 5:14). It reveals much about our love for the Lord and for the brethren when we fulfill those responsibilities.

What Does the Bible Say? is a question and answer series which seeks biblical answers to pressing questions.

  1. George Shaw Cook, “The Remedy for Illusion,” Christian Science Sentinel. www.sentinel.christianscience.com/shared/view/50tfglv60w (accessed June 16, 2018).

26219980_2002699353334045_1898487006197556984_n.jpgBrandon is the founder and main contributor to Brandon’s Desk, the blog with free Christian resources from his ministry. He is proud to be the pastor of the family of believers at Locust Grove Baptist Church in Murray, Kentucky. He and his wife, Dakota live there with their dog, Susie.

QUESTION: Is it a sin to doubt your salvation?

A few years ago, a young man in our youth ministry asked me a stunning question. It was stunning because it just wasn’t a question I had prepared for. It wasn’t controversial, hotly debated, or impossible to answer – it was just different. I believe it was after our Wednesday night Bible study, and we were talking about spiritual matters when he asked me, “Is it a sin to doubt your salvation?”

He struggled with the assurance of his salvation at the time, and so he asked me if it was a sin to doubt your salvation or to have no assurance of salvation. You may have wondered about this as well. So, is it a sin to doubt your salvation, or to struggle with assurance? 

The answer: It depends. It really depends on what brought about the doubt in the first place. What places doubt into the category of being a sin is dependent on what is causing the doubt itself. In other words, to determine the sinfulness of doubt, you need to find out where the doubt is coming from. The Scripture does command and imply that we should seek out assurance of our own salvation, and to rest in that assurance (John 3:36; 5:24; 8:31-32; 10:28; Hebrews 6:4-6; 1 John 5:11-13). If we are not discovering and believing those truths, we are being blatantly ignorant of the word of God. So in that sense, it would be sinful to doubt salvation which you already have because you are failing to seek out those Scriptures which concern assurance, and then gain assurance by reading and believing them.

However, if your doubt arises from a noticeable contradiction in your Christian lifethen that is a good doubt to have! That is, if you see no evidence of salvation in your life whatsoever, then that’s a logical and good doubt to have. If you are doubting whether or not you are truly saved because you see no evidence from your life of salvation, then truly your doubt is good! If there is apparently no life change, then you have great reason to doubt your salvation. Why would you believe you are healthy when your body demonstrates that you are sick? And why would you believe you are saved when your life demonstrates that you are not?

Consider what the apostle Peter says in his second letter. In the first chapter, he lists off a range of godly qualities that should be present in our lives, if we are true believers. He names things such as “self-control, godliness, brotherly affection, love,” and many others (vv. 5-7). And listen to this—Peter says that the reason we should see these godly qualities in our lives is “to make your calling and election [salvation] sure: for if ye do these things, ye shall never fall” (v. 10, KJV). In light of this, I then said to the inquiring young man, “The life you’re living should be enough evidence to confirm your salvation. If you see no transformation, you never had salvation.”

Keep it in mind that sometimes true believers do backslide – true believers fall into a backslidden state time and time again, but never totally nor finally. For those that believe, they will persevere until the end, never losing their salvation (John 6:37-47; 10:27-30; Rom. 8:28-39; Eph. 1:13-14; Phil. 1:6). And just as true is the fact that believers lapse in and out of certain sins from time to time, which may cause a true believer to have doubt or lack assurance. Thankfully, God will give us grace to move forward on His path as we seek His strength and power to do just that. But if you don’t see any transformation in your life, if you see no evidence that you have tasted and seen that the Lord is good (Psalm 34:8), then you can be sure you have no salvation.

Assuredly, it is no such sin to doubt a salvation which you do not have – perhaps it is the Holy Spirit convicting you of what is your own reality. It is a good thing to doubt a salvation if you have no reason to believe you have it! But it is certainly sinful to doubt a salvation which you do have. If you are a true believer, your life will demonstrate that. If you are doubting, endeavor to discover the reason for your doubt. Is it personal sin causing doubt? Is it lack of time with the Lord which is causing doubt? Is it ignorance of Scripture’s teaching on assurance?

The Believer’s Sanctification (1 Peter 2:1-3)

Introduction: How We Act in God’s Family

I read a story recently about a boy named Roger who had a difficult time getting adjusted to his foster family. His parents had died from a drug overdose, and there was no one to care for Roger. So a kind Christian family decided they would raise him as their own.

At first, it was difficult for Roger to adjust to his new home. Several times a day, you would hear the parents saying to Roger, “No, no. That’s not how we behave in this family,” or “No, no. You don’t have to scream or fight or hurt other people to get what you want,” and “No, no, Roger we expect you to show respect in this family.”

In time, Roger began to change. Did he have to make those changes to become part of the family? No. He was already part of the family by the grace of the foster parents. But did he have to work hard because he was in the family? You bet he did. It was tough for Roger to change, and he had to work at it. But he was motivated by gratitude for the amazing love he had received.

That story captures well what it’s like to live the Christian life.

We have been adopted into God’s family by His redemptive grace. And since it is a new way of life, sometimes we will fail and sin, and the Spirit will say to us, “No, no. That’s now how we act in this family.” And we make those changes in our lives through God’s grace because we are His sons and daughters—not so that we can become a son or daughter—but because we already belong to Him. And this process of learning how to act in God’s family is known as sanctification. Sanctification is “the process of God’s grace by which the believer is separated from sin and becomes dedicated to God’s righteousness.”¹

It’s growing in holiness because God has declared us holy in Christ; it is a holy cleansing; it is daily overcoming the power and presence of sin in our daily lives through the power of the Spirit and the work of the Word. It is becoming adjusted to God’s family.

And it doesn’t happen overnight, and the reason it doesn’t is because you haven’t always been in God’s family – in fact, you were “alienated” from the family of God (Eph. 2:12), you were God’s enemy (Rom. 5:10); you were “children of disobedience” (Eph. 2:2).

But God saved you and now you are a part of God’s family – and learning how to live as God’s child in God’s family will be tough, and it will take time. And overcoming our sinful behaviors and living obediently as His child is what the Bible calls sanctification.

Sanctification is sanctifying ourselves from ungodliness and associating ourselves with God and His word, like the blessed man in the first Psalm:

“Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the Lord, and on his law he meditates day and night” (Psalm 1:1-2).

Sanctification is being set apart through God’s word, as Jesus prayed to the Father in John 17:17:

“Sanctify them in the truth; your word is truth.”

Sanctification is living as those who have been brought from death to life: 

“Let not sin therefore reign in your mortal body, to make you obey its passions. Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life, and your members to God as instruments for righteousness” (Rom. 6:12-13).

Sanctification is possible only through God, by His grace: 

“Now may the God of peace himself sanctify you completely, and may your whole spirit and soul and body be kept blameless at the coming of our Lord Jesus Christ” (1 Thess. 5:23).

And here in our text for this evening, we have a passage of Scripture that spells out sanctification in more detail. It is 1 Peter 2:1-3, and in this passage we have three things that are necessary for us to live lives that are continually being sanctified. Now let me say at this point, just from hearing these passages of Scripture about sanctification, and relying on your current biblical knowledge about sanctification and holiness, you probably understand the importance of sanctification in the Christian life. Every day perhaps you strive to be more holy and walk straighter on the narrow path. It is necessary and crucial to know and understand that we need to be living lives that are consistently being sanctified – but what if you don’t know how? Do you know what sanctification looks like practically? Do you understand how to live sanctified as well as you understand why you are to live sanctified? If someone approached you, seeking to grow in their sanctification, would you know what to say to them? How does one truly live a sanctified life? It’s not enough to know that we need to, but we must know how.

Maybe that’s you today. Maybe you understand that you really need to live sanctified – you really need to live a life that is holy unto the Lord, and you really want to. But maybe you don’t know how. Well, with unwavering confidence I can truly say that this passage of Scripture is for you. Because in this passage, Peter tells us exactly what we need to live continually sanctified lives. This passage is the triad of Christian living; three essential components for obedience to God; the triangle, if you will, of sanctification. We will see that three things are necessary for our sanctification: renouncement of sin, craving the word of God, and a constant examination.

The Text: 1 Peter 2:1-3, ESV

“So put away all malice and all deceit and hypocrisy and envy and all slander. 2 Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation— 3 if indeed you have tasted that the Lord is good.

I. The Renouncement for Sanctification (v. 1)

First, we see in this passage that for our sanctification, we must renounce sin. At the most fundamental level, this is exactly what sanctification is—the process of God’s grace by which the believer is separated from sin and becomes dedicated to God’s righteousness. Sanctification involves a daily renouncing of sin.

So Peter writes, “So put away all malice and all deceit and hypocrisy and envy and all slander.” He begins this passage by commanding his readers to put away sin from their lives—that’s what it means to renounce. Renouncing is to abandon something, reject it, and put it away from you.

And as you can see here, he gives a list of five things to put away (and we will look at these in more detail later), but what is most important to notice at the beginning is the reason he gives for putting away and renouncing sin. When Peter says, “So put away,” this command is not alone. By using the word “so,” or as some translations render it “so then,” he is pointing back to what he has just dealt with in the previous passage.  So is a conjunction – a connecting word. This means that Peter is giving this command to put away sin, solely on the basis of something previously stated. Here’s a few examples of using this conjunction:

Pokémon Go is the greatest virtual mobile game for phones, so then, download it for free.

Justin Bieber is the girliest, most unmanly excuse for a pop artist, so then, do not buy his albums.

In Peter’s use of the conjunction, he is essentially saying that because of something that has already taken place, his readers are to put away sin from their lives. So what is that something that has already taken place? The believer’s salvation. 

Notice in the previous verses that he talks about a salvation that has already taken place in the lives of his readers:

“since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God; for “All flesh is like grass and all its glory like the flower of grass. The grass withers, and the flower falls, but the word of the Lord remains forever.” And this word is the good news that was preached to you” (1:23-25).

Peter stated there that these believers were born again, and that the gospel had been preached to them – all indicators of their salvation which has already occurred. So because they have been “born again,” Peter says they should put away sin from their lives. In fact, the Greek actually adds more emphasis to it than do most of our English translations. The Greek reads something like, “Having laid aside all malice, and all deceit, and hypocrisy and envy and all slander.” Renouncement of sin, according to Peter, is something that actually should already be taking place because of salvation—but because of the tendency to fall into those sins again, Peter reminds them to put away these sins from themselves because they have been saved.

Several times throughout this letter, Peter describes the Christian life this way—that we should be living obedient and holy lives simply because of the salvation and regeneration that we have experienced and received. Often times in this letter, the only reason he says we should live a godly life is because of salvation—and really, it’s the only reason he needs. Because true salvation will always lead to sanctification and a holy life. True salvation always results in a godly life. When God saves us, inevitably we live saved lives.

In 1:3-12, Peter says that God has “caused us to be born again to a living hope” (v. 3), and then spells out many other blessings of being a believer. Following this immediately, he then commands them: “Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ” (v. 13). Because they are born again, they should set their hope on God’s grace and it should transform the way they live their lives.

In 2:4-10, he says that believers have “come to [God]” (v. 4), and that they are now a “chosen race, a royal priesthood” (v. 9). Even more, “Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy” (v. 10). Then he commands them because they are those who have received God’s mercy: “Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul” (v. 11).²

Indeed, becoming a Christian is no four-step initiation into a social club, but a complete life change from the inside out because we have been “born of the Spirit” (John 3:5). All of that was a brief look at why we should renounce sin—because we are saved and born again. And it was crucial that we spent time looking at it, because if you’re wondering why it is a problem to continue living in sin, it is because it is an eternal issue—you’re not saved if you’re not being sanctified.

So after giving the reason for renouncing sin, what does it actually mean to renounce sin in the first place? Well, Peter says we should “put away” sin. He doesn’t mean the kind of putting away like we would put away leftovers in the refrigerator, or put away dishes that we’re just going to use again. The kind of “putting away” he is referring to is putting something away for good. In the Greek, the command “put away” denotes something like taking off and laying aside old clothes. So Peter is picturing Christians taking these sins off like you would with old clothes, and then casting them far away.

That’s what you do with old clothes that are no longer wearable—you take them off and put them in the garbage. That’s what Peter says to do with these sins. To renounce them, to put them away from us, to stop wearing them, to be rid of them all together.

He has a list of five sins that we should put away from ourselves. And the important thing to notice here is that these sins are sins that affect relationships with people, namely people in the church. Peter isn’t listing these here in random order, or just because he thinks these are worse than adultery or stealing. He lists these here because they are sins that will harm our fellowship with others, especially Christians.

And renouncing these sins are absolutely essential to our sanctification, because sanctification cannot be done alone. Sanctification is meant to be done in the Christian community—the church! If we have these sins present in our lives, we are hindering our own sanctification and the sanctification of others. So when we go through this list, if you happen to notice even slightly that these sins may be present in your life and in the way you view others, then pray as you hear them that God would create in you a clean heart (Psalm 51:10), and renew a right spirit within you.

Malice. Malice is best defined as “the intention or desire to do evil.” It is like premeditated murder—it is planning on committing sin. Malice is a force that can destroy Christian fellowship. This should not even be named among the congregation of believers. Malice is a grave sin because it is the intention and desire to commit sin before we even do (which by the way, is committing sin already). If we intend to gossip about someone, or a church member, or say in our hearts, “Man the next time I see them, I’m gonna . . .” Or if we intend to mistreat someone and disrespect them in the church, then we have a problem with malice. We must put it away and cast it far from us.

Deceit. Deceit is speaking or acting with a motive for deception. It is lying or living in a manner that is deceptive. We cannot live our lives together lying to one another, and we cannot live lives that are deceptive and untruthful. We are to be those who present God’s truth to each other and to the unsaved, both by our words and actions—we are to be lovers of truth, not deceitful. We must renounce and put away deceit far from us.

Hypocrisy. We cannot live double lives. In Greek theater, a hypocrite was one who played different parts in a drama. And it is no mistake that Peter names hypocrisy right after deceit, for they go hand in hand. Deceit and hypocrisy are two branches of the same sinful weed that should never be growing in the life of one who abides in the True Vine (John 15:1-4). We must be honest about our faults and shortcomings, and our behavior in the church and our behavior at home or in the workplace should be consistently the same. We must put away hypocrisy from ourselves.

Envy. Envy is synonymous with jealousy. It is a desire to have a quality, possession, or other desirable attribute which belongs to someone else. It is when we desire what belongs to someone else. It might be a position in the church, nicer clothes, someone’s boyfriend/girlfriend, a nicer home, or a shinier vehicle—but we must put away envy from ourselves.

Slander. And finally, we have slander. It is defined as “making a false statement about someone.” It is lying about another person, gossiping about them, or any type of speaking that is false or unhelpful. Paul says in Ephesians that we should speak only that which “is good for building up” (4:29), and slander is the opposite of this. In fact, it is more satanic than any sin in this list, for the word devil in the NT actually means slanderer or “one who slanders.” So committing this sin is contributing to Satan’s notorious schemes. We should put this sin away from ourselves.

These are all sins that should not be found in our lives, but like old clothes, we should put them away from ourselves. Renouncing sin is something we did at our conversion, and it is something we must continually do throughout our Christian life. The moment you were saved was only the beginning of a lifelong process of sanctification unto God, to be set apart from sin daily for God’s glory.

How can we renounce these sins? Repent when you see it present in your life, and pray for a clean heart. Ask for trusted brothers and sisters in Christ to keep you in check—be accountable to them, a mutually watch your lives and confront each other with grace and correction when these sins are present. For our sanctification, we must renounce sin.

II. The Nourishment for Sanctification (v. 2)

Second, we see in this passage that for our sanctification, we must long for the word of God: “Like newborn infants, long for the pure spiritual milk, that by it you may grow up into salvation” (v. 2). 

After exhorting his readers to renounce sin, he says that they should be longing for the word of God, the “pure spiritual milk.” Peter had described in v. 1 what they should not do (commit those sins), and now he turns to the positive and describes what they should be doing. That in itself teaches us that sanctification is twofold in this sense: it is overcoming sin, and doing good things. It is not enough to avoid committing sin and resist temptation, we must also be doing good things.

They should be craving and longing for the word of God. Peter uses a familiar image here of a newborn baby longing for its mother’s milk, to illustrate how the believer should long for the word of God in order to partake of it, and grow by it. He tells them, “Like newborn infants, long for the pure spiritual milk.” He tells his readers that they should do something just like newborn infants do. And by the way, this is the only passage of Scripture in the whole Bible where we are commanded to be like infants. All other places in Scripture exhort us against being an infant and tell us to grow up (Eph. 4:15).

So Peter’s readers, like newborn infants, should long for the pure spiritual milk of the word. The phrase “long for,” carries a deal of weight to it in the Greek. It is epipotheo, which speaks of an intense desire or longing for something. It is the intensified version of the Greek word potheo which speaks of simply longing. It means to long greatly for something.

What is the object of their longing? The pure spiritual milk. And of course, he is referring to the word of God and nothing else. It was the preaching of the word of God that brought about their salvation (1:25b), and now it is the word of God they are to consistently long for.

It is pure, meaning it is stainless, clean, and free of contamination. This confirms the truth that Scripture is perfect and without error because it has been inspired by God (2 Tim. 3:16-17). It is spiritual, meaning it is more than just milk because it deals with our inner being. But it is like milk, because we can take it in and be nourished by it. We can long for it, and we can digest it. So to sum up what Peter is saying in this part of the verse, in the same way that newborn infants long for their mother’s milk to satisfy their hunger and be nourished, so we should long for the word of God in order to be nourished for our sanctification.

We are to be like newborns, craving and starving for the word of God so that we can gain strength and sustenance for our sanctification.

This intense desire for the word of God has been characteristic of God’s people since the time of Job. I love how Job describes his intense longing for the word of God in Job 23:12:

“I have not departed from the commandment of his lips; I have treasured the words of his mouth more than my portion of food” (ESV).

Let me just stop right here and ask: When have we ever longed so much for the word of God that we would rather read His word than eat a meal when we are hungry? Have we ever had a desire like that? When you first wake up in the morning, do you wake up hungry for the word, or are you scrolling through Instagram, checking Facebook, and looking at Snapchat? Let me give you a word of advice, if you want to grow spiritually and hunger for the word of God, you need to be opening your phone and getting into His Book, and chatting with Him daily!

And in Psalm 119, the psalmist speaks often of his desire for the word of God:

“How sweet are your words to my taste, sweeter than honey to my mouth!” (119:103).

“Therefore I love your commandments above gold, above find gold” (119:127).

Peter says that this is the kind of intense longing for the word of God that we should have. And we should crave it because we need it. That’s why a newborn infant does—because they need the nourishment from it. That’s the idea here: the word of God gives Christians sustenance, nourishment, and growth—just like milk gives sustenance, nourishment, and growth to a newborn baby.

But what is the purpose of longing for the word of God? Why is it such a big deal to long for and crave the word of God? According to Peter, “[so] that by it you may grow up into salvation.” Peter says that we should long for the word of God so that we will grow up into salvation. Once again, that’s what sanctification is—growing up into salvation.

And why will longing for the word of God result in growing in our salvation? Because once we long for the word of God, we will partake and be nourished by the word of God. I’m sure you don’t believe that you hunger for no reason. You’re not hungry just because you want to be. I mean sure, Subway is pretty good, but you still don’t hunger for it randomly. You hunger so that you will eat. Your physical hunger is an indicator to your consciousness that you need nourishment. So what do you do when you’re hungry? You go get something to eat.

Same principle here: we must crave and intensely desire the word of God so that we will read it, study it, take it in and digest its precepts for our lives. We are to have a hunger and craving for God’s word, because we need it. Deuteronomy 8:3 illustrates this perfectly:

“And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the LORD.”

And so the expected result of craving for the word of God is “growing up into salvation,” as Peter says here. Of course, we are already saved, but salvation is also ongoing—that’s where sanctification comes into play. We are being saved daily from the power and presence of sin in our lives. And we need to crave and hunger for the word of God like a newborn infant, so that we ill partake of it in order to be nourished and strengthened to live the Christian life!

So how can you crave the word of God? First, understand your utter dependence upon the word of God for sustenance and growth. Understand that you need the word of God for your Christian life and growth. You don’t have anything else in the entire world that can take its place and cause you to grow spiritually. So measure your spiritual strength and growth by your time spent in the word of God. If it doesn’t bother you to go without the Bible for a few days, then something is definitely wrong. You must understand that the transformation effected by God’s word cannot be replaced by anything else. Secondly, understand that craving is directly correlated to tasting. I’ll never forget the first time I tried the arroz con pollo at Los Amigos Mexican Restaurant close to where I live. It’s a beautiful dish of rice topped with chicken and cheese. Well, let me tell ya, I’ve been hungering for it ever since I tried it. But I never had a hunger for it until I tried it. And as you taste the word, as you feast on the Scripture, as you have your breakfast of God’s word every morning, you will notice a deep desire for more of the word of God like you’ve never had before. The more you read the word, the more you want to read the word. The more you study it, the more you want to study it. As you find out just how delicious every verse of Scripture really is, you will keep coming back to it like your favorite meal. If you don’t have a hunger for the word, then perhaps it’s because you haven’t tasted it. For our sanctification, we must long for the word of God.

III. The Examination for Sanctification (v. 3)

“if indeed you have tasted that the Lord is good” (v. 3).

Third and finally, we see in this passage that for our sanctification, we must examine our lives. Once Peter has exhorted the believers to renounce sin, and crave the word of God, he finally calls them to examine themselves. Notice the if (some translations since) in this verse. Most of the time in the Bible, it is the smallest words that make all the difference. Peter is saying that if we have tasted that the Lord is good, we should be renouncing sin and craving the word of God. “Renounce sin and crave the word if you have tasted that the Lord is good.”

This verse functions as an examination for sanctification. In other words, if we are daily being sanctified, we should be seeing evidence of these two things in our lives. Of course, if you know your Old Testament even remotely, you will recognize that the phrase “tasted that the Lord is good,” has its origins in Psalm 34. There, the psalmist gives a loud, open, outstretched and broad invitation to anyone within his hearing to experience the Lord God:

“Oh, taste and see that the LORD is good! Blessed is the man who takes refuge in him!” (v. 8).

That verse in the psalm is an invitation to those who have not experienced the Lord, saying essentially, “Just see for yourself how good the Lord is!” But notice that the way Peter uses the phrase is past tense: “if indeed you have tasted that the Lord is good.” In the Psalm, it is “taste and see.” In Peter it is, “you have tasted.” So if Psalm 34 is the invitation to experience the Lord, then Peter assumes that we and his readers have already responded to that invitation.

So if we have been saved, if we have responded to this invitation in the Psalms, we should be able to see clear evidence of renouncing sin and craving the word in our daily lives. If we have responded to God’s invitation to experience Him, our lives should demonstrate a positive response to that invitation.

A young man once asked me a stunning question. We were having lunch and talking about Scripture and he asked me, Is it a sin to doubt your salvation? He struggled with the assurance of his salvation at the time, and he asked me in this restaurant if it was a sin to doubt your salvation and to have no assurance of salvation. As I pondered this, I answered in this way: “Well, it really depends on what brought about the doubt in the first place.” I went on to explain that the Scripture does command us to seek assurance for our salvation, and to rest in that assurance (there are a plethora of Scriptures that speak to assurance). So in that sense, it would be sinful if you fail to seek out those Scriptures that talk about assurance and then gain assurance by reading and believing them. But if your doubt arises from an inconsistency in your Christian lifethen that is a good doubt to have! If you see no evidence of renouncing sin and craving the word in your daily life, then you have great reason to doubt your salvation!

One Scripture came to mind as I was talking with him. It was in 2 Peter 1, where Peter lists off a range of godly qualities that should be present in our lives. He names things such as “self-control, godliness, brotherly affection, love,” and many others. And listen to this—Peter says that the reason we should see these godly qualities in our lives is “to make your calling and election sure: for if ye do these things, ye shall never fall” (v. 10, KJV). And I told him, “The life you’re living should be enough evidence to confirm your salvation. If you see no transformation, you never had salvation.”

But sometimes we backslide don’t we? Of course we do. And God will give us grace to move forward on His path as we seek His strength and power to do just that. But if you don’t see sanctification and transformation in your life, if you see no evidence that you have “tasted and seen that the Lord is good,” then there are basically two options on the table if you’re not living a sanctified life:

Option #1: You are spiritually sick and unhealthy. You are malnourished in your soul if you see no regular transformation. What do you feel like doing when you’re sick? Nothing. Do you act like yourself when you’re sick? No. Do people want to be around you when you’re sick? No. Now, apply all of those questions to your spiritual health. Are you doing anything in the Christian life? If not, you may be unhealthy. Are people positively influenced by you? If not, you may be unhealthy. If you’re not craving the word and renouncing sin daily in your life, I urge you to go the Physician who knows your heart—and get as much of His prescription (the Bible) as you possibly can.

Option #2: You are unsaved. Not only does the unsaved person have no desire for the word of God, he has no desire for God (Rom. 3:11). Obedience cannot proceed from a heart that has not been changed. Perhaps you don’t see evidence of these things in your life either—and I ask you, Can you honestly think of a time in your life when you realized you were a sinner, and surrendered your life to Jesus Christ for salvation

Conclusion

Peter has explained in this passage that these are the necessary requirements for living a life that is continually sanctified. We must renounce sin (v. 1), we must be nourished by Scripture (v. 2), and we must continually examine ourselves for evidence of these things (v. 3). Sanctification is part of the Christian life from beginning to end, and we know what is required in order for sanctification to take place—and just like Roger, there will be times when God says, “No, no. That’s not how we behave in this family.” But it will be said to us because we already belong to Him—and because we are continually being set apart for His purposes and His glory each and every day.

Is God saying that to you tonight? Is God saying to you, “You know you don’t need to be in that relationship,” or “You know you need to get that pornography out of your life,” or “You know you need to apologize to him,” or “You know you need to start getting into the Bible more.” If God is saying things like that to you, He wants you to respond to Him. Confess that sin to Him, and ask Him for His sustaining grace to help you. The good news is that you can change and you can live faithfully because God has already given you everything you need for it.

But perhaps God is saying something different to you – maybe when you look down through the history of your life, you have never renounced the sin in your life; maybe you’ve never craved or desired the word of God; maybe you don’t have a relationship with the Lord. If you’ve never been saved and you know you need to be – let me tell you something: God is telling you right now that you need to be saved and have a relationship with Him. You need to understand that God is holy and requires holiness of you. You  need to understand that you have sinned against Him, you have not lived a holy life, and God considers your sins to be as crimes. And like any crime, He will punish them if there is no payment for them. The good news is that He sent Jesus Christ into the world to live a perfect life, and die on the cross to pay for your sins. All you must do is realize you are a sinner, turn away from sin, and trust in Jesus Christ to be your Savior – believe that what He did on the cross is enough for your salvation.

So I read to you again this text: “So put away all malice and all deceit and hypocrisy and envy and all slander. Like newborn infants, long for the pure spiritual milk of the word, that by it you may grow up into salvation—if indeed you have tasted that the Lord is good.”


  1. Thomas Nelson Publishers. Nelson’s Illustrated Bible Dictionary, (Nashville, TN: Thomas Nelson, Inc., 1986), 948.
  2. Peter states here that a costly war is taking place in the Christian’s life. You can read more about that in one of our past Bible studies here.
This message was preached on January 17th, 2016 in Sevierville, TN during Winter Retreat 2016 hosted by First Baptist Church, Barlow.  This message was also preached on May 22, 2016 at Ohio Valley Baptist Church in Barlow, Kentucky. Recently, this message was also preached on August 14th, 2016 at Locust Grove Baptist Church in Cadiz, KY.

Why I Love Expository Preaching (Pt. 1)

Delivering a Life-Saving Message

Suppose you were told to deliver an urgent message to someone, and this message was so crucial that their own life depended on it. Perhaps this person needed to know the location of a life-saving medicine, and they needed to know how to use it and apply it. This person is suffering from a debilitating disease, causing him to be very weak. And without this medicine to restore his strength, not only does it prevent him from performing simple tasks, but he will eventually die without it. The doctor has left you in charge, and he’s depending on you to be his ambassador and deliver to the patient the information that he needs. So he gives you a message to deliver. He tells you the location of the medicine, and walks through every step of the careful application of the medicine.

You scramble for your cellphone to call the patient. You’re running out of time. Adrenaline is pumping. A human life is at stake. The patient answers the phone with his last ounce of strength, and you bring him encouragement by saying that you have the answer, you have the cure. And because you know the message the doctor gave you to tell him, you can offer this dying patient exactly what he needs. He can have his strength restored and live a full life—but it is dependent on your full delivery of the message to him.

But instead of telling him the full message that the doctor gave you about the location of the medicine, and how to use and apply it, let’s say you choose only to tell one part of that message. Though you have the full message, you thought it would be sufficient enough to only tell the patient where to find the medicine. You thought that the location of the medicine was the most important part of the message you were given to deliver, so you left out how to apply the medicine because you thought it was less important.

Could the patient get the help he needs by only knowing one part of the message? Would you be doing justice to the doctor who gave you the message to deliver? The answer to those questions is an obvious and emphatic no.

minister-clipart-Preachers005Unfortunately, this is the lamentable practice that happens more in the local church than it does in a hospital or doctor’s office. Behind worn pulpits in the local church, many preachers and pastors with good intentions often fail to preach the whole message of Scripture. What’s worse, matters of supremely greater worth are at stake in the local church, than in the practice of medicine. As a result, the church becomes weak and may eventually die for lack of medicine (and nourishment) as prescribed in Scripture that is necessary for their sanctification. All people in the local church are patients in God’s hospital, and they all need the whole Bible (not just parts of it here and there) in order to live a healthy Christian life.

Some pastors and preachers often fail to preach the whole Bible because of their approach to preaching. Because of the approach to preaching that they choose, often only one part of the Bible is taught, and it leaves the people of God only partially equipped to live a life that glorifies God.

Failing to preach the whole Bible doesn’t do justice to the God who gave us the Bible to preach, if we choose only to preach one part of it. We would quickly consider telling one part of a crucial message to a dying person as inhumane and unthinkable—but yet in some churches today, pastors and preachers thumb through topical indexes looking for “something to preach,” instead of just preaching the Bible as it is.

So how do pastors and preachers teach and preach the whole Bible? What does this look like? Is there a method of preaching that even exists that ensures pastors and preachers will preach the whole Bible?

Yes there is, and it’s called expository preaching. Now, we will define further what expository preaching is and isn’t as we continue our look at it today, but for now I will give you a very appropriate definition for expository preaching. Borrowing David Helm’s definition,

“Expositional (or expository) preaching is empowered preaching that rightfully submits the shape and emphasis of the sermon to the shape and emphasis of a biblical text. In that way it brings out of the text what the Holy Spirit put there, and does not put into the text what the preacher thinks might be there.”¹

Expository preaching is faithful, biblical, and effective preaching—because it is faithful to the Bible, to God, and to His people who are in need of a word from Him.

If you’re reading this, it’s likely that you’re a member of a local church close to where you live. You are probably actively involved in your local church as well. And opportunities will arise where you will teach or preach the Bible – especially if God has called you to pastoral ministry, or worship and music ministry, youth ministry, women’s ministry, or missional life. But have you ever considered the importance of how you preach and teach the Bible? Have you ever considered the most biblical and effective approach to teaching and preaching the Bible? Let’s consider it today as we examine expository preaching as the most beneficial and faithful form of preaching for the local church.

Reason #1: I Love Expository Preaching Because It Is Thoroughly Derived from Scripture

Expository preaching has the Bible as its sole source. Because this method of preaching is expository, the goal of the sermon is to exposit the passage under consideration. By definition, expository preaching is preaching expositionally. It is preaching that explicates the meaning of a passage, verse by verse. Expository preaching seeks to preach the text and to preach the Bible, not just topics. Expository preaching seeks to excavate the true meaning of a passage as communicated by its author, and then verse by verse explain and apply that to God’s people today. A pastor or preacher exposits the meaning of a chapter, passage, or verse of Scripture and applies it to the 21st century based completely on what the original meaning was to the original hearers.

Now, this approach to preaching is altogether different from the other mainstream approach to preaching—topical preaching. There are other forms of preaching, but this is perhaps the most mainstream along with expository. In topical preaching, you typically have a topic in mind that you want to preach on.² And you search the Bible for passages or verses that support that topic. On the surface, this sounds like an effective approach. But without taking the time to point out everything that is flawed with that approach, let me just focus on one fundamental problem with preaching this way: If you already have the topic in mind that you want to preach on, and you’re simply searching for verses to support that topic, then who is really speaking when you get behind the pulpit?

Because when you choose a topic to preach on, you have already set the agenda, shape, and tone of your message. You already know what you’re going to say. If you’ve already set the agenda and shape of the message by your chosen topic, and you’re squeezing verses and passages into your preset agenda, then are you speaking or is the Bible speaking? If the Bible isn’t speaking, then God isn’t speaking. If God isn’t speaking, then your sermon is nothing more than an predetermined oration with the Bible as a footnote.

Expository preaching doesn’t do this, however. In expository preaching, the entire message is thoroughly derived from Scripture. This means that you don’t set the agenda or shape or tone of your own message—the Bible does. It is letting the Bible set the agenda for what you’re preaching. It is having the passage under consideration in authority over you—as you explain what the passage means. Expository preaching shows verse by verse what a particular passage means, not what you want it to mean.

If Deuteronomy 6:4-9 is about loving God and loving your family, then you will preach on loving God and loving your family as presented by that text. If Romans 10:14-17 is about the sovereignty of God in ordaining evangelism to reach the unsaved, then you will preach about the sovereignty of God in ordaining evangelism to reach the unsaved. The passage of Scripture you’re studying shapes and forms the message. In expository preaching, you don’t shape and mold a passage of Scripture to fit your topic.

This approach to preaching, then, also magnifies the infallibility and the authority of God’s word. This is because the expository sermon seeks to preach what God has said, and not merely what we want or think we should say. It takes the original meaning of Scripture and proclaims it now to the present world. Preaching expositionally is saying that what the Bible says is more crucial and more important than a topic I might choose. It is saying that God’s word has authority over you and the sermon. It is saying that “I will preach whatever this text means,” not what I want it to mean, or what I want to preach on.

treasure-hunt-memorial-service-ideasLet’s bring out the kid in you once again. Perhaps you embark upon a treasure hunt. You’ve found a map that reveals the location of buried treasure. You take your gloves and shovel and go where it says to go, then when you arrive, you dig where it says to dig. But what you uncover is sorely disappointing to you. It’s just a little piece of silver. You walk away from your makeshift excavation site, discouraged with the well-intended treasure hunt you took on. But you read in the paper next week that an archaeologist firm found an entire ship full of treasure at the exact same location where you were digging.They describe their findings this way: “We found only little pieces of silver and gold at first, but with more excavation we unearthed this ancient trade ship, loaded with gems and treasures that are worth more than a million dollars each.” That would be disappointing!

But with proper excavation, you would have discovered this great treasure. Because you failed to excavate it completely, and look into its contents, you made the wrong assumption about the treasure. This is what has happened with much preaching—many well-intended people who believe that the Bible is God’s word, are not excavating its contents. They are picking topics and verses here and there just like little pieces of silver. They are not preaching the intended meaning of Scripture. But the expository sermon doesn’t do this, instead, it presents the whole ship with careful detail to every gem and every treasure.

Expository preaching presents Scripture as it is, and not just one piece of silver. It presents the text as it is—of immeasurable worth to the Christian. It brings out the treasures of God’s word because expository preaching is derived and excavated from Scripture. It is preaching and excavating what is in the text, not what we think, hope or wish was in the text.

This is one of the major reasons why I love expository preaching. Week after week, I’m not sitting in my office worrying about finding something to preach. I’m not praying to the Lord, “God, give me something to preach.” I don’t have to despair in my study, thinking that I have to create and form some sermon to preach the following Sunday – because my sermon is derived thoroughly from Scripture. The passage of Scripture I’m studying creates and forms the message I preach – I don’t.


  1. Helm, David. Expositional Preaching, (Wheaton, IL: Crossway, 2014), p. 13.
  2. Admittedly, there are times when topically preaching can be appropriate. For instance, when tragedy strikes (like recently in Orlando) or maybe when there is a special holiday. But even then there are a few things to keep in mind. First, we must remain extremely careful to draw out the meaning from a text through careful exegesis, and then preach it expositionally. Not even for a holiday or calamity should we ever mold and shape a passage of Scripture to address the needs of our hearers. God’s word already addresses their needs, and it will do this if it is presented as it is. Second, in today’s world it is impossible to address every tragedy or calamity. We have to use our wisdom when and if we want to take precious time behind the pulpit to preach on what the Bible says about a recent world event. If you attempted to preach like this every time something culturally shaking occurred, it’s all you’d ever preach on. Last Sunday you would’ve preached on the tragedy in the Orlando nightclub, the threat of ISIS, the assisted suicide bill, and the U.S. Senate’s vote to have women register for the draft. Additionally, still I think there is a faithful way to plan sermon or teaching series based on topics. Take the passage (or passages) you want to preach on and study them in-depth through exegesis, and let the passages determine the theme, direction, and goals of the sermon or teaching series. Still, sermon and teaching series are done better through whole chapters or books of the Bible. Usually a chapter or book of the Bible is about one major theological theme anyway.

QUESTION: How Can I Get the Most Use From My Bible?

A tool can be very valuable if we learn how to use it. The worker is never without his hammer, because of its many uses. If he believed that a hammer had only one use, say for driving nails, then he probably wouldn’t value it as much. But he can likely accomplish two-thirds of his daily tasks all by using a hammer – but he must know how to use it. In order to get the most use from it, he must know how to use it.

So it is with the word of God, the Bible. It is our theological toolkit for living the Christian life. We need it to grow in our faith and be the Christian that God has called us to be. No believer can be obedient to God without the Bible, so it is important that we use our Bibles effectively. The Scriptures are profitable to our Christian growth (2 Tim. 3:16), but we must know how to use them.  So how can we get the most use out of our Bibles? I believe there are five basic ways we can get the most use from our Bibles:

1. Read the Bible. This is the most basic way we can use the Bible. Do you read the Bible every day? Everyone reads and learns at a different pace, so it may take some time to adjust to reading the Bible regularly—but perhaps the best way to read it is by reading a few chapters a day, in the morning and the night. A good Bible reading plan is also very helpful—helps keep you accountable and track your progress. We must take time out of our busy schedules to read God’s word. If you’re too busy to read the Bible, you’re too busy. The good part about it is that the more we read it, the more we will want to read it, and the more we will be equipped with its teachings.

A while ago, I did a little math to calculate how long it would take someone to read through the entire Bible. The Old Testament, consisting of 929 chapters, would only take you 26.5 weeks to read all the way through if you read 5 chapters a day. That’s reading through the entire Old Testament in about 6 months. The New Testament, consisting of 260 chapters, would only take you 7.4 weeks to read all the way through if you read 5 chapters a day. That’s Matthew through Revelation in under 2 months. If you read 5 chapters of the Bible daily, you could read through the whole Bible once and read half of it over again. . . In a year. In a small 5 year period, you will have read through the entire Bible nearly 8 times.

2. Meditate on the Bible. This is not simply a suggestion, for the Bible implies that we should meditate on the Scriptures (Psalm 119:15, 48, 97). Do you remember the first Psalm about the godly man who was blessed in every way? How did he get blessed? How did he become so prosperous? It was because “his delight [was] in the law of the LORD and on his law he meditates day and night” (Psalm 1:2). Scripture meditation involves pondering and thinking deeply on what we’ve read. We think about what they mean for us, and ponder how to put them into action. Meditation involves allow the Scripture to dictate our thought lives—to let it swim and boil in our hearts and minds throughout our daily commute. Do you have some Scripture that you’ve been meditating on?

3. Pray the Bible. Many people do not realize the benefits of this or see that it’s even necessary, but praying the Bible helps us to align our prayers to God’s will. That’s the only kind of prayers God answers anyway—according to His will: “And this is the confidence that we have toward him, that if we ask anything according to his will he hears us. And if we know that he hears us in whatever we ask, we know that we have the requests that we have asked of him.” (1 John 5:14-15). God’s will is revealed in the Bible, so if we want to pray according to God’s will, wouldn’t it make sense to pray the Scriptures? Sometimes we pray for the wrong things, but if we want to pray for the right things, we need to be praying the Scriptures. When you’ve read your Bible each day, let what you read compel you to prayer, and then pray about what you’ve read.

4. Memorize the Bible. This one, like the others, seems to be implied by the Bible itself as a command. We are familiar with Psalm 119:11, “I have stored up your word in my heart, that I might not sin against you.” The psalmist there says that his defense against sinning was that he had stored God’s word in his heart. Scripture memory involves not only getting into the Bible, but allowing the Bible to get into us. It is allowing the word of Christ to dwell in us richly (Colossians 3:16). Scripture memorization involves taking time to memorize the Bible, whether a few verses or a few chapters. It is very beneficial, for we can call to mind a Scripture that is especially helpful for us in a time of need or for someone else in a time of need. Because the Spirit of God can’t call to your memory a Scripture you’ve never read or memorized. Do you take time to memorize the Bible? You can write it out on paper until you have it memorized, or you can repeat it back to yourself time after time, or you can simply read it over and over again. I’ve put Bible verses on note cards and slipped them in my pocket as I go about my daily tasks. That way, when I get my keys or phone out, I can always look at that verse first.

5. Study the Bible. Studying the Bible is key. It involves the most effort, but yields the best results. Studying the Bible is observing it, interpreting it, and applying it to our daily lives. We might spend a while studying a verse of Scripture, a chapter, or a whole book of Scripture—but studying involves doing much work to excavate the deep truths of Scripture. A good study Bible helps with this, good commentaries, or other helpful books like Bible dictionaries and Bible handbooks. In studying the Bible, we focus on it—think through it intellectually and emotionally. We discover what the particular author is saying about his subject and what it means for us today. Do you study the Bible? How much time a week is spend studying the Bible?


For further study, see The Work of the Word.