In modern times Charles H. Spurgeon has followed the example of Matthew Henry to a great extent. He preached topically, with great interest and power, but at almost every service the exposition of Scripture was made a distinctive, and always popular, feature of the exercises. The late Dr. Howard Crosby was heard to say that, in the course of his pastorate in New York, he had thus given instruction to his people on every verse in the Bible. The writer, also, can add his testimony to the fact that this method of preaching is delightful both to pastor and people. Both need training for it, but when once the taste has been acquired it demands constant gratification.

Let me now supplement these observations on the nature and history of expository preaching with some remarks upon its practicality and value.

[Sidenote: The Easy Way]

In the first place, when the art is learned, it is the easiest form of preaching; and this is saying a good deal in an era of the conservation of energy. The other day my attention was called to an announcement of a series of Sunday evening discourses by a city pastor, on "The Gospel in Recent Fiction," in the course of which he proposed to speak of the spiritual and ethical teaching of some half-dozen of the popular novels of the day. I could not but think if he had put the same time and interest into the reading and a.n.a.lysis of as many books of the Bible, he would have worked less and accomplished more. It might be said he would not get as many people to hear him, but I doubt the truth of that statement, if it were known what he was going to do, and if he did it well. Moreover, there is another side to the question. The _Watchman_ says: "Time and again we have seen Sunday congregations increased greatly under the stimulus of what is called 'up-to-date' preaching, but the church as a spiritual body, effective for achieving the true ends of a church, became progressively weaker. The outsiders said that it was doing a tremendous work, but really it was not doing anything like the work it did in the days of its comparative obscurity."

At the risk of enlarging upon this idea beyond its due proportion, it is difficult to resist the temptation to quote a further paragraph from the _Interior_, to the effect that "nothing is of less value to the church than a full house--except an empty one. We happened the other morning," says the editor, "--it was Monday--to meet the treasurer of an important city church whose doors had been crowded the night before. We congratulated him upon the success of his pastor in 'filling the pews.' 'Yes,' was the hesitating reply, 'he has filled the pews, and filled the vestibule, and filled the pulpit steps--but he has emptied the collection baskets. We have the biggest audience in the city, and will soon have the biggest debt.' In another city two thousand miles distant, and in another denomination, we came upon a church from whose doors hundreds were turned nightly away. Three years later we asked the princ.i.p.al layman how the church was doing now, and he replied, with a tinge of sadness, 'We had a grand debauch under Brother X., and we haven't quite recovered from it yet.'"

[Sidenote: The Proper Way]

It is not only the easiest but the most appropriate form of preaching, _i.e._ it a.s.sumes and compels on the part of the preacher a large knowledge of the Word of G.o.d and aptness in imparting it. As was remarked in part, before, in another connection, where no extended exposition is attempted the preacher is naturally induced to draw upon systematic treatises, philosophical theories, works of mere literature, or his own ingenuity of invention and fertility of imagination; with the result that the rhetorical aspect of preaching attracts undue attention, and the desire to be original, striking, ingenious and elegant supersedes the earnest endeavour to be biblical. There are few ministers, honest with their own souls, who will not admit the truth and the seriousness of this implication.

Here, too, is how heresy comes to raise its head and grow apace. The biblical preacher is always orthodox and evangelical, and has no trouble in remaining so.

And this is the same with his congregation, for here we have a rule that works both ways. A biblical preacher comes, in time, to make a biblical church, and should that not be the aim of every minister?

Should not his example be that of Paul, "teaching every man in all wisdom, that he may present every man perfect in Christ Jesus"? The truth, however, is, as the authority quoted above says, that "the scriptural knowledge possessed by our ordinary congregations, amidst all our boasted light and improvement, bears no comparison with that of the Scottish peasantry of the last generation, who, from very infancy, were taught to follow the preacher, in their little Bibles, as he expounded in regular course." Why hear we so much in these days of Bible Training Schools and Bible Conventions, and Union Bible Cla.s.ses and the like? They are good signs of the times, and bad signs. They demonstrate a hunger on the part of some of the people of G.o.d for His Word, and an inability to have it satisfied in the place where they naturally belong. Every church should be more or less truly a Bible Training School, and the pastor the head of it.

It is the most useful form of preaching. Dr. Alexander has some excellent observations that fit in under this head, every one of which I have experienced to be true in my own ministry, and earnestly recommend to the prayerful consideration of my brethren.

[Sidenote: The Useful Way]

For example, expository preaching affords inducement and occasion to the preacher to declare the whole counsel of G.o.d. It keeps him from neglecting many important doctrines and duties which otherwise would almost necessarily be overlooked. It gives a symmetry and completeness to his pulpit efforts. It promotes variety and enables him to escape ruts. To how many people are such biblical truths as predestination and election unwelcome! Yet, how important they are, how necessary to be discussed and explained by the minister of the Gospel, and how likely to be avoided nonetheless! But let him be expounding Romans, and he must deal with those difficulties, and glorify G.o.d in the doing of it. I say glorify G.o.d; for the reason that those doctrines, and some others, are abhorrent to the popular mind, is chiefly that they are usually set forth in their "naked theological form," and not in their scriptural connection.

And then, too, there are certain sins which every pastor feels he ought to inveigh against once in a while, but from which he is prevented either from delicacy, or through fear of being considered personal in his remarks. Let him adopt the expository method of preaching, however, and his hesitation in these respects will be removed as he comes across the very themes that should thus be touched upon, in a natural way.

[Sidenote: The Popular Way]

It may become the most popular form of preaching. Indeed, it should become so. The fault is ours, _i.e._ the ministers', if such is not the case. We should keep at it till we learn to do it well. We should besiege the throne of grace for power and wisdom to do it well. Who doubts that the Author of the Holy Scriptures would answer such entreaties? Chalmers' lectures on Romans, Archbishop Leighton's lectures on First Peter, F. W. Robertson's on First Corinthians, are old, but standard types of what may be done in this respect. I doubt not that Archbishop Trench delivered the substance of his book on the _Epistles to the Seven Churches_ to his congregation before it appeared in print; and so in the case of Bishop Ryle and his _Expository Thoughts on the Gospels_, and Dr. Moule and his _Studies in Philippians_. I, myself, have seen large congregations held from week to week in city churches, where the chief attraction was the exposition of the Bible text. G.o.d wrote the Bible for the "common people," and it is irreverent to suppose that they cannot be interested in the reading and explanation of it. There is no other book in the world which sells like G.o.d's Book; it leads the market!

How short-sighted, then, are we ministers who fail to take advantage of the fact, and utilise it to draw our audiences, and interest them, and nourish them with the bread of life! [1]

[1] A part of what the author has here written on the subject of expository preaching formed the substance of a previous communication from his pen in _Current Anecdotes_, a monthly magazine for ministers, F. M. Barton, Cleveland.

EXPOSITORY OUTLINES

PART V

EXPOSITORY OUTLINES

Our concluding chapter has been reserved for one or two "sample"

expository outlines that may prove helpful as suggestions to inexperienced beginners. The first is drawn from the author's own store, and the second is that of Pastor F. E. Marsh, of Sunderland, England, which has come under the author's observation and affords a good ill.u.s.tration of another variety of the species.

[Sidenote: How Obtained]

The principle on which the first-named was obtained was that explained in the previous chapters. The synthetic reading of Romans led to certain discoveries, as follows: (1) That epistle contains a single theme, viz., the gift of G.o.d's righteousness to men. (2) This theme is developed along three main lines: its necessity, its nature, and its effect upon man. (3) Its effect upon man is developed again along three lines: his relations to G.o.d, his own experience, and his relations to others. (4) The last-named subdivision (his relations to others) covers chapters 12-16, and expands the idea socially, politically, and ecclesiastically.

[Sidenote: The Strong and the Weak]

Some time before this final thought was arrived at, the consideration of the epistle had already yielded material for several expository discourses, but it was conceived that still a good one of a very practical order lay embedded, say, in chapters 13:8 to 15:7, where the inspired writer is dealing with the Christian in his church or ecclesiastical relations. A sample better in some respects might readily be given, but this is chosen because it lies at hand, and also because it is not a "stock" piece got up for the occasion, but such an one as lies upon the surface of the text, and which any young beginner might evolve on his own account with a little pains.

The theme decided on was this:

_The Strong and the Weak, or the Christian's Debt to His Brother._ Romans 13:8 to 15:7.

1. We have here the command for Christians to love one another.

13:8-10.

2. The urgency for its observance. 11-14.

3. The particular call for its application (fellowshiping the weak).

14:1.

4. The description of the weak (conscientious scruples as to eating, and the observance of days). 14:2, 5.

5. The way in which fellowship is to be shown: (_a_) by not judging them, 3-12; (_b_) by not putting a stumbling-block in their way, 13-19; (_c_) by edifying them, 20-23.

6. The motive in the premises (the example of Christ). 15:1-4.

7. The object in view (the glory of G.o.d). 5-7.

In developing division 5 it was shown (_a_) that we should not judge the weak brother, for the following reasons:

(1) G.o.d has received him. Verse 3.

(2) He is accountable to G.o.d only. Verse 4, first part.

(3) G.o.d can make him stand. Verse 4, last part.

(4) Each man must be fully persuaded in his own mind. Verse 5.

(5) The weak brother may be honouring and serving G.o.d even under the conditions named. Verse 6.

(6) Each one of us must give account of himself to G.o.d. Verses 10-12.

It was shown (_b_) that we put a stumbling-block in the way of our weak brother by an undue insistence on our liberty (verses 14, 15), and that such insistence may itself become sin. 16-18.

Finally it was shown (_c_) that we edify one another by following after things which make for peace (verse 19), and that it makes for peace sometimes to control our zeal. Verse 22.