In the preceding pages the consideration of the lay reader has been in the foreground, though the ministry has not been out of mind. But in what follows the writer ventures to address his brethren of the ministry, especially his younger brethren, most particularly. In vain we seek to interest the people in Bible study in any permanent or general way except as they are stimulated thereto by the instruction and example of their ministers.

[Sidenote: A Vitiated Taste]

There must be even more than an example. In connection with a Bible conference in a city of the Middle West, a private gathering of pastors was held, at which one of them arose and with deep emotion said: "Brethren, I have a confession to make. I know not whether it will fit in with the experience of any others, but I have been guilty of cultivating in my people a vitiated taste for preaching, and henceforth, by God's help, I intend to give them His own Word." To search the Scriptures on their own account, the people of our churches must acquire a taste for their contents. They must be constantly fed with the bread of life to have an appetite for it. They will "desire the sincere milk of the word," if so be "they have tasted that the Lord is gracious." But to what extent do they "taste" it in the ordinary pulpit ministrations of the day?

[Sidenote: Secretary Shaw]

The Honourable Leslie M. Shaw, Secretary of the Treasury, gave an address recently in Washington, on the occasion of a Sunday school jubilee, which interested the writer deeply. He was pleading for the Sunday school on the ground that it was the only place at present in which the Bible was taught. "It is not now taught in the public schools," said he, "nor am I here to say that it ought to be taught there. In our busy life it is not taught in our homes. The head of the family ought to be a priest, but the Bible is seldom read, much less taught, in the home. It is seldom taught in the pulpit. Not that I am criticising the ministry. But take up a paper and see what the sermons are to be about. You will learn about the plan of salvation if you listen to the sermons, but you will not know much about the Bible if you depend on getting your knowledge of it from the pulpit." He then went on to say that "the only place on this earth where the Bible is taught is in the Sunday school." When, however, we consider the character of the average Sunday school, the scraps and bits of the Bible there taught, the brief period of time devoted to the teaching, the lack of discipline in the classes, and the inadequate training and preparation of the average teacher, we begin to inquire, Where is the Bible taught? and wonder whether we have fallen on the times of the prophet:

Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord; and they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it.—Amos 8:11, 12.

[Sidenote: Professor Mathews on the Sunday School]

I am with Professor Shailer Mathews, D.D., in some of his strictures on the modern Sunday school, if only it be allowed that there are not a few blessed exceptions to the rule he lays down. I do not know how we should agree as to a remedy for present conditions, but one remedy would be, where there is a Bible expositor in the pulpit, to do away with certain features of the Sunday school altogether for the time being. The infant or primary departments might be retained as they are, and possibly the Bible classes for older adults, but the intermediate classes would do well to be gathered together under the instruction only of the pastor himself. In time, such a plan would beget enough teachers of the right quality and spirit to return to the former method if desired. The cabinet officer's warning and appeal are timely, for an awful harvest of infidelity and its attendant evils must be reaped in the next generation should the Church fail to arise to her responsibility as to the teaching of the unadulterated Word of God in the present one.

It is for this reason that the writer pleads with his brethren to make expository preaching the staple of their pulpit ministrations. Should they have read the previous chapters in a sympathetic spirit, they will begin to do this without much urging even where they have been strangers to it hitherto. But if otherwise, then a further word, before our concluding chapter, as to the history and practicality of that kind of preaching, may throw them back on what has been said before in such a way as to catch the spirit of it and be influenced by it.

[Sidenote: Expository Sermons Defined]

Expository sermons differ from the textual not so much in kind as in degree. For example, the text is usually longer, and more attention is given to the explanation of the words. The text, indeed, may cover several verses, a whole chapter, or parts of more than one chapter. And the treatment need not necessarily be confined to the definition of words, but include the adjustment of the text to the context, and the amplification and illustration of the various ideas suggested.

Dr. James W. Alexander, from whose Thoughts on Preaching I draw generously in what follows, says:

[Sidenote: The Notion of a Sermon]

"Suppose a volume of human science to be placed in our hands as the sole manual or textbook to elucidate to a public assembly, in what way would it be most natural to go to work? Certainly we would not take a sentence here, and another there, and upon these separate portions frame one or two discourses every week! No interpreter of Aristotle or Littleton would dream of doing that. Nor was it adopted in the Christian Church, until the sermon ceased to be regarded in its true notion, as an explanation of the Scripture, and began to be viewed as a rhetorical entertainment, which might afford occasion for the display of subtlety, research and eloquence."

[Sidenote: Inspired Sermons]

The same author recites some interesting facts that might be summed up under the general head of the history of expository preaching. For example, he reminds us that as early as the time of Ezra we find the reading of the law accompanied with some kind of interpretation. See Nehemiah 8. In the synagogues, moreover, after the reading of the law and the prophets, it was usual for the presiding officer to invite such as were learned to address the people, and it was in this way that our blessed Lord Himself—as well as His apostles, subsequently—was given the opportunity to open up the Scriptures. See our Lord's discourse in the synagogue at Nazareth, reported in the fourth of Luke, and observe that it was an expository treatment of Isaiah 61. Notice, also, the discourses of Peter and Paul in the book of the Acts.

[Sidenote: The Christian Fathers]

The early Christian assemblies adopted this method in their religious services, as we may judge from allusions and examples in the writings of Justin Martyr, Origen, Augustine and Chrysostom. Their homilies, especially in the instances of the last mentioned two, were usually of the nature of "a close interpretation, or running commentary on the text, followed by a practical application." Chrysostom, quoted by Neander, says: "If anyone assiduously attend public worship, even without reading the Bible at home, but carefully hearkening here, he will find a single year sufficient to give him an intimate acquaintance with the Scriptures." In how many of our churches could the same be said to-day? But ought it not to be said in all?

Dr. Alexander is further sponsor for the statement that it was about the beginning of the thirteenth century when the method of preaching from insulated texts came into vogue, and the younger clergy adopted subtle divisions of the sermon. And he says, too, that it was warmly opposed by some of the best theologians of the age, as "a childish playing upon words, destructive of true eloquence, tedious and unaffecting to the hearers, and cramping the imagination of the preachers." He is not prepared to entirely accept this criticism of the theologians, however, nor am I, believing that both the topical and the textual methods of preaching have their attractions and advantages. [Sidenote: The Reformation Period] Nevertheless, it is a pleasure to record that "when the light of divine truth began to emerge from its long eclipse, at the Reformation, there were few things more remarkable than the universal return of evangelical preachers to the expository method. Book after book of the Bible was publicly expounded by Luther, and the almost daily sermons of Calvin were, with scarcely any exceptions, founded on passages taken in regular course as he proceeded through the sacred canon. The same is true of the other reformers, particularly in England and Scotland." In the times of the Nonconformists the textual method came into practice again; but, notwithstanding, exposition was considered a necessary part of ministerial labour. Matthew Henry is a conspicuous example of this, who, although he frequently preached from single texts, yet "on every Lord's day morning expounded a part of the Old Testament, and in the evening a part of the New, in both instances proceeding in regular order."

[Sidenote: Modern Examples]

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 analysis 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 principal 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 assumes and compels on the part of the preacher a large knowledge of the Word of God 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 Classes 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 God 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 God. 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 God in the doing of it. I say glorify God; 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. God 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 God'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.