What is expositional preaching?

There is a great need for regular expository preaching and teaching, in a consecutive manner, of the books of the Bible. The need to preach on fundamental subjects of the faith is also essential for the edification of the Lord’s people. The danger of presenting varied and sundry precious thoughts, and little ‘pet talks’ just to fill the hour will not suffice. The preacher must learn, from God, his craft and apply his gift for the definite benefit of the hearers.

Before accepting the office, he had stipulated that he should not be confined in his preaching to the lessons publicly read, or to certain passages appropriated to the festivals and different Sundays in the year; but that he should be allowed to explain every part of the Bible. He saw that the habit of preaching from a few detached portions year after year necessarily limits the people's knowledge of the word of God. He commenced with the Gospel of St. Matthew. "The life of Christ," said he to the Chapter, "has been too long hidden from the people. I shall preach upon the whole of the Gospel of St. Matthew, chapter after chapter, according to the inspiration of the Holy Ghost, without human commentaries, drawing solely from the fountain of scripture, sounding its depths, comparing one passage with another, and seeking for understanding by constant and earnest prayer. It is to God's glory, to the praise of His only Son, to the real salvation of souls, and to their edification in the true faith, that I shall consecrate my ministry." Thus did Zwingle nobly abandon the exclusive use of the mere scraps of the Gospels which had been the textbook of the papal preachers since the time of Charlemagne.

All this was preparatory to the work of the day — which was the reading of the law, of which the next two verses give the account. "Also Jeshua, and Bani … and the Levites, caused the people to understand the law: and the people stood in their place. So they read in the book, in the law of God, distinctly" (or with an interpretation), "and gave the sense, and caused them to understand the reading." (vv. 7, 8.) It must be remembered that the people had dwelt long in Babylon, and that many of them, under the influence of their surroundings, had adopted Babylonish habits and ways, and even the Babylonish tongue. The sacred language, the language too of their fathers, had thus fallen into disuse and had in many cases been forgotten. Then there was another source of confusion. Some of the Jews "had married wives of Ashdod, of Ammon, and of Moab: and their children spake half in the speech of Ashdod, and could not speak in the Jews' language, but according to the language of each people." (Neh. 13:23-24.) It became necessary therefore to cause the people to understand the law, to read it distinctly or with an interpretation, to give the sense, and to cause them to understand the reading. All this is most instructive, and in two ways — First, we learn that assimilation to the world leads to forgetfulness and ignorance of the word of God; and secondly, that the true function of the teacher is to give the sense of the Scriptures, to explain what they mean, and to cause their hearers to understand their import. There will be also the application of the Word to the state and needs of the people, but even in this, as in the case before us, it will be as guided of the Holy Spirit to the suited portions.

It will be found most helpful to take up and go regularly through different books of the Bible, especially the New Testament, and particularly the Epistles where the full light of truth for this dispensation of the Church is especially given. Such verse by verse consideration of the Bible, with opportunities for discussion and questions, has proven most helpful and results in souls being "Rooted and built up in him, and stablished in the faith" (Col. 2:7).Subjects which lead to various portions of the Word for consideration may also be taken up with profit. "The Person and Work of the Holy Spirit" would be an example of such a subject.

A verse, for instance, like John 3:16, could be given to intelligent members of a Sunday-school class for paraphrase after this manner. It would probably give views of its wondrous depths of which they had never thought before. If separate notebooks are kept for this paraphrase work, we would gradually, in the course of years, accumulate quite a number of outlines of different books. Here, too, probably, it is better to go on verse by verse, rather than to select special portions.

The Levites, who were no longer responsible to carry the sacred vessels (1 Chr. 23:26), fill the functions of servants of the Word by causing the people to understand the law, and we see with what care they do this (v. 8). They read distinctly; this is not without importance. How many times do we not see the Lord's laborers read the Word with a low voice or too quickly, or nonchalantly: and then hasten to speak from themselves, as though it were not more important to hear the word of God than their own word. Here, on the contrary, in the first place it is a matter of bringing the people into direct relation with the law, then of giving its meaning, and lastly of causing the people to understand it (v. 8). Here the Levites play the role of school teachers, and this is all the more striking because children take part in this instruction, a feature which should never be forgotten. A good teacher does not rest until all his students have understood what he wants to explain to them.

This public reading was a great occasion, and it furnishes us with some valuable instruction, particularly for those who minister the word in a public way. Ezra stood upon a pulpit, so that both he and the book out of which he read, were in full view of the people, and others helped to make the meaning plain to all who listened. If any of our readers engage in the public preaching of the Gospel or the ministry of the word to believers, we would ask them to read verse 8, and carefully note three words in it.

In the first place the book was read distinctly. What was written in the one precious book was clearly to reach the ears of the people, for they had no copies of it in their hands, which would enable them to check any mumbled or indistinct utterance. Secondly, they gave the sense, for during a thousand years the language may have altered somewhat, and many may have spoken the Aramaic and been unlearned in the ancient Hebrew. Thirdly, they made certain that the hearers really did understand the reading. How remarkably this verse anticipates the instructions given in 1 Corinthians 14, in regard to what is uttered in the Christian assembly. He who gives thanks, or prays, or ministers the word, is to make sure, not only that he himself really knows what he is saying, but that also he says it in such a way that it is understood, and therefore can be assimilated, and endorsed by the saying of 'Amen', by those who hear him. The speaker may say, 'I understood quite well what I wanted to convey.' We however, have to reply, 'Yes, but did you speak with sufficient distinctness and simplicity, that your hearers got the sense and with clear understanding grasped your message?' A reference to our understanding occurs eight times in 1 Corinthians 14:9-20.

Still they professed a desire to hear what Paul had to say; and so a day being fixed, many came, and for a whole day he was able to expound and testify and persuade. His theme was the kingdom of God and Jesus, as the One in whom that kingdom is centred and established; and all that he had to say was based upon the law of Moses and the prophets, for there all had been typified and foretold. The three verbs are worthy of note. First he expounded the Sacred Writings, showing what they had to say and making their force plain. Then he testified of Jesus, relating doubtless what he knew personally of His glory in heaven, and showing how exactly He had fulfilled all that the Scriptures had said concerning His advent in humiliation. Lastly he set himself to persuade his hearers of the truth of all he advanced. Paul did not preach what has been called a "take it or leave it" Gospel, but laboured with loving zeal to reach the hearts of those who listened, and secure a response in faith from them. Let us see that we imitate him in this, for we have to remember that though nothing short of the working of the Holy Spirit in the hearts of men is effectual, the Spirit is frequently pleased to work through the persuasiveness of servants of God, who are filled with love and zeal.

376 On the other hand, he was to be watchful and diligent to shew himself a workman approved unto God; a workman not needing to be ashamed, rightly dividing the word of truth: it was to be rightly set out, dissected, and applied, as well as expounded according to the mind of God. Then he was to commit what he heard from Paul to faithful men - not put men in office but commit truth to men, faithful men. Truth all through, and truth connected with unaffected and true godliness, is the leading thought of the apostle, and a suffering place in the world because of it, in contrast with an easy-going church. But all his directions are individual, not to fancy he could correct the body; he was to shun, avoid, turn away, etc., and pursue godliness with them that really sought the Lord (not mere profession) out of a pure heart. The testimony and truth were to be held fast at all cost. We see how soon departure from the truth was the enemy's way of bringing in ungodliness and worldliness. Even when the form of godliness is spoken of, it is propagated amongst silly women never coming to the knowledge of the truth. This laid them open. Finally the Lord would be faithful - could not deny Himself.

Verse 15 is the positive antidote for the evils warned against in the verses preceding and following. Studying requires applied concentration. Yet let us carefully note it is not here with the object of gaining knowledge, but of showing oneself approved by God. To know and act upon the Word of God is the vital matter here. But one must be most diligent to discern the true application of what he reads, drawing the lines where Scripture does. Differing dispensations must be distinguished: the particular character of each book should be understood, and the way in which it relates to other books. This will take time, patience, selfjudgment, and lowly consideration, together with plodding, consistent work. But we need it if we are not to be ashamed. It is always important, in considering any Scripture, to discern the prime object of each passage, and apply the details consistently with this object. God means something when He speaks, and it is His own thoughts about the passage that we should be concerned to know.