How to Preach the Gospel from Every Part of the Bible

by: Fred Zaspel

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I love it when I hear students and pastors ask how our sermons can be more gospel-shaped in the regular course of preaching — even sermons from narrative or hortatory passages, for example. I love it because it shows their interest to do what every preacher of God’s Word ought to strive to do, and I love it because it forces me again to think through the question myself and determine how I can more faithfully minister God’s Word. Of course I have by no means finished thinking these matters through, but here are some thoughts.

Types of “Gospel Passages” in Scripture

First we need to recognize the various ways in which the gospel is addressed or reflected in various biblical passages. For example, a given passage will be more or less exhaustive. No passage will be completely exhaustive in itself. Some emphasize the person of Christ, some the work of Christ. Some emphasize substitution, some his work of triumph. And so on, as we will see below. Each passage will need to be understood in light of the whole.

Again, some passages are explicitly gospel shaped. Isaiah 53, John 3, Romans 3:21ff, Hebrews 9-10 come to mind here. And others are more subtly but just as certainly gospel shaped, such as Genesis 15, Leviticus 16, the book of Ruth, John 2, and so on. And still others are only implicitly gospel shaped. Examples here would include 1 Samuel 17 (David and Goliath), Joshua 6 (Rahab), the Gospel miracle accounts, and even wisdom and hortatory passages, as we will see.

Some passages (and contexts) are preparatory to the gospel and merely anticipate it in some way, while others show its accomplishment and realization. Here the distinction between Old and New Testament passages is prominent. The Old Testament preparation for the gospel takes many forms — type, prophecy, good and bad examples, rebellious Israel, failing kings and judges, and so on. The Old Testament is often helpfully viewed as a “historical drama” which, understood in its redemptive-historical flow, is seen to point us in a variety of ways to gospel truth later revealed in Christ.

Once again, some passages focus more on the need of the gospel, while others focus more on the solution. The need for the gospel may be seen in rebellious Israel or in individual sinners, and it may be seen in the general fallenness of humanity that is evidenced in the sufferings and weaknesses, even illness and death, that are common to us all. And the solution may be seen in God’s faithfulness, his patience, his unfailing purpose, his promise, dramatic rescues, the many presentations of Christ and his work, and so on.

Finally, some passages emphasize the means of redemption, while others its effects or consequences and entailments. Christ may be displayed (BC or AD) as priest, sacrifice, redeemer, substitution, champion, etc.. Or the passage may emphasize rescue, safety, conversion/transformation, exhortation to obedience-faithfulness.

All this is to say that not all gospel-shaped sermons sound the same. Not ever passage approaches or reflects the gospel in the same way. Our job as preachers is simply, as Bryan Chapell says so crisply, “not … to discover where Christ is mentioned in every text but to disclose where every text stands in relation to Christ” (Christ Centered Preaching, p.279).

That is to say, it is not the preacher’s job to find creative and inventive ways of running from the text to the gospel. The gospel is reflected in Joshua 6 not because Rahab’s cord was red but because it speaks of God’s deliverance for the helpless and for sinners. We needn’t imagine that the center board on the back wall of the tabernacle represents eternal security. We have all heard these fanciful approaches, the underlying hermeneutic of which seems to be found only in the preacher’s fertile imagination. A more responsible approach simply seeks to understand the passage in its canonical flow and to treat it accordingly.

But still we are not done. What follows are some considerations, first general and then more specific, that can help us toward gospel-shaped sermons.

General Considerations & Suggestions

• Keep what I call “the big picture” — the Bible story line — in mind always. Where does this given passage fit in relation to the whole?
• Bear in mind the twin gospel promises of justification and transformation. The gospel promises not only rescue from sin’s punishment but also from its rule and dominion, and a given passage may stress one or the other.
• Bear in mind always the redemptive purpose and power of the preached Word. It is the means by which God works both to claim and to transform his people.
• Understand the difference between teaching and preaching. Teaching merely explains a given passage of Scripture. Preaching is designed (as Tim Keller says it) to make it live.

All this is preliminary. Now to some specific and more practical “hands on” guidelines to help us preach the gospel from every passage of Scripture.

Specific Suggestions when Approaching a Preaching Passage

• Locate the passage canonically. How does the book and larger context serve to anticipate or display or otherwise reflect gospel truth?
• Locate the theme and application theologically. We should ask how this passage addresses or reflects God’s redemptive purpose and/or its need.
• Select your preaching passage carefully. We should serve the cake whole, in its completed form, not each of the separate ingredients that went into its baking.
• Keep the gospel prominent and explicit. To preach the Scriptures rightly we must be careful to maintain its own redemptive focus, a focus that rivets our attention, from first to last, on our glorious Redeemer.

He is, after all, the one about whom the book was written.

Read the full story here.

Read more from Fred here.

Tags: Fred Zaspel, Gospel, Scripture

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5 Gospel Truths from Jesus’ Geneaology

by: JD Greear

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1. The gospel is not good advice, it is good news.[1]

Fairy tales and fantasy stories start out with phrases like “once upon a time,” or “somewhere, in a galaxy far, far away.” But Matthew begins with a genealogy, which is a way of saying, “What I’m about to tell you actually happened.”

Many religions are built on teachings and principles that would be true whether their religious founder ever lived or not. The religious founder was just the mouthpiece. It wouldn’t really matter to Buddhists, for instance, if Buddha were a real person or not.

But this is not true for Christianity. Christianity depends on a set of events that actually took place in history, because the core of Christianity is not what Jesus taught us to do, but what he would do for us.

2. Jesus is the center of history.

Matthew takes what the world considered an insignificant family line and organizes all of human history around it. It certainly didn’t seem like Jesus was the focal point of history at the time. Israel was an insignificant Roman province, and nobody in Rome was paying attention to this family tree. But God had made a promise to Abraham to bring salvation to the world. And he did it in the face of the powerful nations that thought they were truly in control.

I find this so encouraging, because it often doesn’t look like Jesus is the center of history today. CNN doesn’t look to Christianity to figure out where the world is headed. They look to the markets, to the White House, to world politics. But from God’s perspective these things are an insignificant drop in the bucket compared to what he is doing through Jesus’ kingdom.

3. God is working in all things, good and bad, for his purposes.

Matthew concludes his genealogy (1:17) by commenting that the progression from Abraham to Jesus came in 3 sets of 14. This seems almost random, especially when you realize that Matthew intentionally skipped some generations to get these numbers. Now, skipping certain generations was common practice for genealogies. But why did Matthew want to have these 14s?

Well, fourteen is (of course) two sevens, and seven is the biblical number of perfection.^[2] Matthew organizes the genealogy into 14s to show that God has superimposed his seal of perfection on history.

When you consider the messy stuff in this genealogy, that’s an astounding claim. Think of the story of Tamar (1:3), the woman who tricked her father-in-law to impregnate her by dressing like a prostitute. Or of David (1:6), who slept with his friend’s wife and had him killed to cover it up. God looks at this mess and without condoning their actions, stamps his perfect “14” on it.

Some of you have messy dysfunction in your life, and I’m not saying God is pleased with your pain. It breaks his heart. But He has an over-riding purpose in your life, to accomplish Jesus’ purposes in and through you. And he’s working in the darkest parts of your personal genealogy to bring that to pass.

4. The gospel is for the outsider.

In Jesus’ day, a genealogy was like a résumé, how a person showed the world their worth. And so back then—like today—résumés were fudged to include the best parts and to omit the nasty details. They were crafted to make everyone think, “Wow, this guy just has awesome in his blood!”

Yet look who Jesus includes in his genealogy: Tamar and David (see point 3); Ruth, a Moabite, not even Jewish; Rahab, not only a foreigner, but a prostitute; Manasseh, one of the most wicked and godless kings in Israel’s history. Jesus’ line is filled with outsiders of every kind—moral, ethnic, gender.

This all tells us that Jesus came for the outcast, and that includes us. Or, as David Platt says, these names are included in the line that leads to Christ so that we can know our names are included in the line that leads from Christ.

5. Jesus is the ultimate rest.[3]

There is another detail about the sets of 14 that Matthew mentions. Three sets of 14 makes six sets of seven. This makes Jesus the seventh seven.

Remember, seven is a really significant number in the Bible. It points to perfection, but it also point to rest. God rested on the seventh day. Israel was supposed to let their land “rest” every seven years. And every seventh seven year was the Year of Jubilee, in which all debts were forgiven and all slaves were freed.

Matthew shows us that Jesus is the seventh seven; Jesus is the Year of Jubilee. In him all debts are truly forgiven; in him all slaves are finally freed. Jesus is ultimate rest. Isn’t this what he promised? “Come unto me, Jesus says, all you who labor and are heavy laden and I will give you rest.” You don’t have to strive to earn God’s love. You don’t have to prove yourself. In Christ you have the absolute approval of the highest being in the universe.

[1] From Tim Keller’s message on Matthew 1:1–17, “The History of Grace.”

[2] William Hendriksen, Vol. 9: Exposition of the Gospel According to Matthew, Baker New Testament Commentary, 110.

[3] I am indebted to Tim Keller for pointing this out.

Read more from JD here.

Tags: Gospel, JD Greear, Scripture

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Gospel, Culture, and Mission: An Interview with Tim Keller

by: Trevin Wax

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Tim Keller’s new book, Center Church: Doing Balanced, Gospel-Centered Ministry in Your City may be the most important book he has written. It’s the size of a textbook because of how expansive its vision is. These 400 pages capture the essence of Keller’s theological vision, worked out over decades of pastoral ministry in New York City. As I read the book, I had to keep sharpening pencils because of my extensive underlining.

Today, I welcome Tim to the blog for a conversation about some of the important topics addressed in Center Church. 

Trevin Wax: Tim, you speak of “gospel renewal” as something bestowed by the Spirit and also something we work toward. How would you define “gospel renewal” and how do we seek something only God can give?

Tim Keller: We who are Calvinists that believe in the free offer of the gospel regularly ask people to seek something only God can give. Not only would we say only God can give salvation, but we would say that you can’t even want salvation unless God gives it. Yet we call people to repent and believe. I see no reason why we can’t call people to seek gospel renewal and revival even though only God can give it.

If you look back at theologians who have written on revival, they wrestle with this very issue. Is it merely something you can pray for (which, by the way, is something you are doing to seek revival), or are there other things you can do (like recover clear gospel preaching, etc.)?

As in all ministry, a balance must be struck between pessimistic passivity on the one hand and the frantic assumption that you can create revival on the other.

Trevin Wax: In a recent comment on your book, Scot McKnight described your definition of the gospel as thoroughly “soterian” – meaning, it is focused on individual salvation that comes by grace through faith. In your defense, I’d say you give significant space to unpacking the gospel’s implications in light of Christ’s lordship.

Why is it important to keep individual salvation at the center of our thinking about the gospel? And do you sense a tension between a focus on individual salvation and the resurrection-centered, kingship-focused sermons we see in Acts?

Tim Keller: Scot and I disagree on this. But yes, I do think individual salvation needs to be kept central.

In Romans 8 Paul speaks of the renewal of creation—its liberation from decay—something that shows that ultimately God’s salvation means the renewal of the whole world, not just the salvation of individual souls. Yet in verse 21 Paul says that the creation will be brought into our freedom and glory as children of God—the glory that we as individuals have received through faith in Jesus Christ.

So rather than saying—as many do—that the main point of the gospel is cosmic salvation, and our individual salvation(s) are just part of that, it might be more accurate to say it’s the other way around. It may be that cosmic renewal is a fruit of our individual, personal salvation.

Because I read Romans 8 the way I do—I see substitutionary atonement and justification as not something that comes along with the bigger story but as the point of the spear of the Big Story.

Trevin Wax: You argue that in our evangelistic efforts, we should put forth a compelling challenge of competing worldviews. Along these lines, you recommend distinguishing between a culture’s “A” doctrines from its “B” doctrines as we make a case for Christianity. Can you elaborate on what you mean by “A” and “B” doctrines? 

Tim Keller: What I mean is that a genuinely persuasive argument does not merely tell you that you are wrong about everything. It doesn’t just beat on you from the outside. It comes inside your belief system, as it were, and affirms something you believe strongly. And then it says—well if you believe this (A) then why in the world can’t you see that B is true?

So for example when speaking to a group of atheists who believe strongly in human rights, you make the case that if we simply evolved by accident there is no scientific or other basis for a belief that every human being is equal in dignity—in fact, science gives evidence of the opposite. Then you conclude “if your premise (that there is no God) leads you to conclude something you know isn’t true (that human beings do not all have equal rights and dignity) then why not change your premise?” If you take time to listen to persuasive arguments, you will see they usually do this.

Trevin Wax: I benefited from the balance on display in your explanation of four common ways many Christians relate to culture (Transformationists, Relevants, Counterculturalists, Two Kingdoms). At the end of this section, you left the question open-ended, advocating for different strategies based on cultural context and personal giftings. How did you come to the conclusion that all four views have strengths and weaknesses that need to be held in tension with the others?

Tim Keller: Don Carson’s book Christ and Culture Revisited looks at the 5 models of Christ-and-culture laid out by Niebuhr. They don’t perfectly line up with my four, but Don’s argument was that outside of the “Christ of Culture” model (the view of older Liberal Christianity) all the models had biblical warrant, yet that meant that any of the models taken too exclusively would be leaving out the biblical insights of the other models.

So in the end I say that you should choose the model that seems to best fit your time, place, and personal affinities, but be very careful to use the insights and tools of the other models to keep yourself from imbalance.

Trevin Wax: The term “missional” is often used today in a variety of ways – some of which contradict each other. You maintain a place for the word “missional,” but want to be specific about what it means and does not mean. How would you define “missional?”

Tim Keller: I think that the word “missional” is useful because it means something more (though not less) than being very evangelistic. It means recognizing the post-Christian character of our western society, and revamping everything we do in accord with that.

We no longer have cultural institutions imparting respect for the Bible and the church in the general population so that the average person:

1. pays attention to the church,
2. seeks it out for milestone moments like baptisms, weddings, funerals, and
3. understands what you mean by terms like God, sin, heaven, hell, right and wrong.

This means revamping how you preach, how you instruct, how you evangelize—everything. Notice how differently Paul (in Acts) preached to pagans than he did in synagogues where people were steeped in the Scripture.

So I’m not ready to abandon the term missional.  There are very different views of how to be the church now in our post-Christian culture, but we should be making the effort rather than simply doing business as usual.

Trevin Wax: There is a current discussion going on in gospel-centered circles about the “mission of the church,” and particularly, the nature of “making disciples.” What aspects of this discussion have encouraged you? How would you weigh in and speak to some of the deficiencies you see in this discussion?

Tim Keller: I’m good with saying that the mission of the church is basically to “make disciples.” I like it because it safeguards the centrality of what the church alone can really do—bring people to faith in Christ. But I might differ with others on what those disciples look like.

I’d say you haven’t discipled someone if they only have been equipped to evangelize and bring people to church.  If they are truly discipled, they must be motivated and equipped to love their neighbors, to do justice and mercy.  And they also must be equipped to integrate their faith with their work, namely, to engage culture.

One problem I see is that many churches that insist that the church’s job is to only to make disciples do virtually nothing to help disciples grow in these areas, even though it is clearly part of the biblical job description for individual believers.  Put another way—the job of the institutional church gathered is not to change social structures/culture, but to create disciples (who comprise the ‘organic’ church dispersed) who will change social structures and the culture.

Read more from Trevin here.

Tags: Gospel, Scripture, Tim Keller, Trevin Wax

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10 Questions to Diagnose the Evangelistic Health of Your Church

by: Thom Rainer

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Any good physician will make certain your physical exam includes at least three components. First, the doctor will want you to have thorough lab work. Second, all exams include a comprehensive look at your physical body. Third, the physician will ask you a series of questions that would lead him or her to know more about your overall physical and emotional health.

In my work with churches across America, I often ask a series of questions that help me assist the church to become more evangelistically focused. Recently, I took time to write down the questions I ask most often. Look at these ten questions to get at least some hints of the evangelistic health of your own church.

1. Are members more concerned about the lost than their own preferences and comfort? Listen to how church members talk to understand what their true priorities are.
2. Is the church led to pray for lost persons? Most churches are pretty good about praying for those who have physical needs. But do they pray for those who have the greatest spiritual need, a relationship with Jesus Christ?
3. Are the members of the church open to reaching people who don’t look or act like them? The gospel breaks all racial, ethnic, and language barriers. Do the members seek to reach others? Do they rejoice when these people become a part of the church?
4. Do conflicts and critics zap the evangelistic energy of the church? An evangelistic church is a united church. A divided church is rarely evangelistic.
5. Do small groups and Sunday school classes seek to reach lost persons within their groups? Sunday school was once one of the most effective evangelistic tools in the church. Are the groups in your church evangelistic?
6. Is the leadership of the church evangelistic? The congregation will follow and emulate the priorities of the church leadership.
7. Do the sermons regularly communicate the gospel? They may not be evangelistic sermons in the classic sense, but all sermons should point people to Jesus.
8. Are there ministries in the church that encourage members to be involved in evangelistic outreach and lifestyle? You may be surprised to find how many members become evangelistic with a modest amount of training and equipping.
9. Have programs become ends in themselves rather than means to reach people?Perhaps a total ministry and program audit is in order.
10. Is there any process of accountability for members to be more evangelistic? That which is rewarded and expected becomes the priority of the congregation.

After their imprisonment for sharing the gospel with others, Peter and John appeared before the Sanhedrin who demanded their silence. Listen to how the two Apostles, with their lives on the line, responded to their accusers: “But Peter and John answered them, ‘Whether it’s right in the sight of God for us to listen to you rather than to God, you decide; for we are unable to stop speaking about what we have seen and heard’” (Acts 4:19-20, HCSB).

I pray that more and more of our church members have the heart and attitude exemplified by Peter and John. May we be so motivated to share the gospel that we are unable to stop speaking about what we have seen and heard.

How would you assess the evangelistic health of your church? What questions would you ask for a good diagnosis?

Read more from Thom here.

Tags: Evangelism, Gospel, Thom Rainer

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Power for Proclamation

by: Trevin Wax

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Many today are interested in the Holy Spirit. They may be curious about His gifts. They feel this mysterious third Member of the Trinity has been neglected. They (rightly) want to sense His presence and experience His power.

But fascination with the Holy Spirit can sometimes lead people to be interested in His powerful manifestations, as if the experience of His power were the end goal. When we look at the Holy Spirit’s work in the New Testament, however, we realize that the Holy Spirit does not just give us power; He gives us power for something.

Watch how Peter proclaims the gospel. First, he focuses on the story of Israel. Then he zeroes in on Jesus Christ and His resurrection. Finally, he exalts Him as King and Lord.

This is a message about Jesus Christ crucified and raised. But it is also a message for the people who are listening. That’s why Peter confronts his hearers: “You killed Jesus!” he says.

Still, Peter has no problem with indicting them all. Why? Because all people are guilty before God. Because in our guilt before God, we have all contributed the sins that put Jesus on the cross.

Take sides! God has vindicated Jesus Christ. The government condemned Him. The religious rulers condemned Him. They executed Him.

But God overturned their verdict, and in the moment of resurrection, the heavenly court ruled that Jesus Christ was the innocent Lamb of God sent to death for the sins of the world and now exalted as King over creation.

So which side are you on? If you persist in your sins, you are agreeing with Rome and agreeing with the Jewish leaders that Jesus was a false Messiah. But if you put your faith and trust in Jesus Christ, you are standing with God’s affirmation. You are saying, “I stand with Jesus.” And in standing with Jesus, His verdict is yours!

The verdict of the evil one – that you are worthless, that you are helpless, that you are hopeless, that you are nothing but a hell-deserving sinner – it is overturned. The accuser’s mouth is stopped. You are vindicated along with Christ in His resurrection. His death was your death. His life was counted as your life. His resurrection is your resurrection.

Gospel Proclamation as the Evidence of the Spirit’s Work

When Peter was filled with the Spirit, he immediately began proclaiming the gospel. The Spirit’s power is mission-focused.

All this means that we are not filled with the Spirit if we are not proclaiming the gospel regularly. The Spirit indwells us and gives us power, yes. But it is power for proclamation. He is lifting up Jesus. And the more we are filled with the Spirit, the more we will lift Him up too.

Tags: Gospel, Trevin Wax, Worship

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The True Heart of the Father

by: Matt Chandler

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There is a magical thing that happens in homes all over the world. When you have a child, you want your child to crawl, and then you want your kid to walk. My first child, Audrey, pulled herself to the coffee table. When she got to the coffee table, she began to bounce on her knees, and then she began to coast along. From there she started letting go and just being wobbly. At that point we began to get excited about the fact that Audrey was about to walk. Eventually she took her hands off of the coffee table, and we watched physics in motion.

God has created children, specifically young children, with gargantuan heads and tiny little bodies. So when Audrey let go of the coffee table, her gigantic head fell forward and suddenly she had a decision to make. She could stick that foot out to catch herself or she could die. So she stuck her foot out, and then she had momentum. It was step, step, step, fall. Do you know what we did? We exploded in celebration. We picked her up, spun her around, and kissed her face. Then we sat her down and pleaded with her to walk toward us again. After that we began e-mailing, Facebooking, taking pictures, tweeting, and all sorts of other things to get the word out that Audrey was walking. We did that with our son, Reid, and we’ve done that with our daughter Norah.

What I have learned as I watched all of our friends have children is that there is always an epic celebration around the kid walking. This is news to be declared. “This kid is walking!”

For all the people I have watched go through that process, I’ve never seen anybody watch their kid go step, step, step, fall and then say out loud, “Man, this kid is an idiot. Are you serious? Just three steps? Man, I can get the dog to walk two or three steps. Honey, this must be from your side of the family, because my side of the family is full of walkers. This must be some sort of genetic, shallow gene pool on your side of things.”

No father does that. Every father rejoices in the steps of his child. The father celebrates the steps of his child. I think what we have here is a picture of God celebrating us walking. So we step, step, step, and fall, and heaven applauds. At what? At the obedience of taking those three steps. The Father in heaven is crying, “He’s walking!” “She’s doing it!” And maybe the Accuser’s saying, “No, he only took a couple of steps. That’s nothing.”

But the celebration is in the steps, even if there are still falls. Here’s what I know about all of my children: they start to walk farther and farther and farther, and they begin to skip, they begin to run, they begin to jump, they begin to climb, and they begin to tear the house up. It’s beautiful. I knew even when they were step, step, step, falling that that process was the beginning of what would result in climbing trees, dancing, and sprinting. Knowing in my mind what’s to come, the three steps and the stumble were a celebration.

Moralists see the fall and believe that the Father is ashamed and thinks they’re foolish. So, more often than not, they stop trying to walk because they can’t see the Father rejoicing in and celebrating his child.

Church of Jesus; let us please be men and women who understand the difference between moralism and the gospel of Jesus Christ. Let’s be careful to preach the dos and don’ts of Scripture in the shadow of the cross’s “Done!” Resolve to know nothing but Jesus Christ crucified. We are not looking to conform people to a pattern of religion but pleading with the Holy Spirit to transform people’s lives. Let us move forward according to that upward call, holding firmly to the explicit gospel.

What we see in the Father’s heart in the Bible is its immensity, its bottomless depths. God’s heart is as complex and unfathomable as he is. Shouldn’t we stand firm in the gospel we believe and proclaim so that we reflect the bigness of God’s heart for a fallen world? The cross of Christ and his resurrection are cataclysms of the unsearchable judgments and affections of God. It is this immense gospel that spurs Paul to pray:

For this reason I bow my knees before the Father, from whom every family in heaven and on earth is named, that according to the riches of his glory he may grant you to be strengthened with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith-that you, being rooted and grounded in love, may have strength to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ that surpasses knowledge, that you may be filled with all the fullness of God. (Eph. 3:14-19)

The Scripture’s complementary perspectives of the gospel on the ground and the gospel in the air help us comprehend the breadth, length, height, and depth of God’s love. Neither perspective dilutes the other but rather shapes our vision of God’s saving purposes to the epic scope of biblical revelation. We are after a gospel that is resolutely centered on the atoning work of Christ and scaled to the glory of God. Let the explicit gospel drive us to worship with all “the fullness of God” (Eph. 3:19) and in awe of both God’s immense, universe-subsuming glory and his deep, personal love for sinners. May we never assume that people understand this gospel but, instead, let’s faithfully live out and faithfully proclaim the explicit gospel with all the energy and compassion our great God and King has graciously given.

Read more from Matt here.

Tags: Father, Gospel, Matt Chandler, Scripture

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