How can anybody preach the gospel of Christ crucified and not feel moved by it? Other preachers are all fire and no light. They rant and rave in the pulpit. They work themselves up into a frenzy like the prophets of Baal. Every sermon is one long, fervent, even interminable appeal. But the people are confused as to what they are being urged to do because there has been no exposition before the appeal. It is a safe rule to insist on no appeal without an exposition and no exposition without an appeal. 

John Stott’s chapter on preaching in his book, The Living Church, contains some very helpful insights about preaching. In this chapter, he gives five “paradoxes” of preaching. Here’s how he introduces the chapter:
The contemporary world is decidedly unfriendly towards preaching. Words have largely been eclipsed by images, and the book by the screen. So preaching is regarded as an outmoded form of communication, what someone has called ‘an echo from an abandoned past’. Who wants to listen to sermons nowadays? People are drugged by television, hostile to authority and suspicious of words.
In consequence, some preachers lose their morale and give up. Either they lack the heart to keep going, or they transmogrify the sermon into a sermonette or a little homily or something equally unsatisfactory. My task in this chapter, however, is to try to persuade preachers to persevere, because the life of the church depends on it. If, as Jesus said, quoting Deuteronomy, human beings live by the word of God (Matthew 4:4), it is equally true of churches. Churches live, grow and flourish by God’s word, but they languish and perish without it.
Here are Stott’s “paradoxes of preaching.” He said, “Authentic Christian preaching is…
both biblical and contemporary(relating the ancient text to the modern context);
both authoritative and tentative(distinguishing between the infallible word and its fallible interpreters);
both prophetic and pastoral(combining faithfulness with gentleness);
both gifted and studied(necessitating a divine gift and human self-discipline);
both thoughtful and passionate(letting the heart burn as Christ opens to us the Scriptures).
I especially thought his fifth “paradox” was helpful. I’ll share it below. Enjoy!
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We must not be ignorant or naive about the reality of abuse in Christian circles. And we must not turn a blind eye or a deaf ear when we hear about or see abuse cases of any kind. The Lord loves justice and calls us to practice justice while we walk humbly with him (Mic. 6:8). This means listening to cries for help, coming to the side of those treated unjustly, and making sure that unfit, evil shepherds are not allowed to rule (Isa. 1:17; Amos 5:15; Jer. 22:3; Jer. 21:12, etc.). Churches—and church leadership—should promote and seek justice in a biblical way, a way that glorifies the Lord and is good for his people. In a word, Christians should, in a just way, oppose abuse in the church. 

Abuse. It has been a hot topic in our culture for the last fifteen years or more. Various abuse cases have been highlighted by the media more than a few times. To put it in other terms, pointing the spotlight on abuse has been “trending.” Reports of abuse often go viral online. Needless to say, many people in our culture know about abuse.
Typically, in Christian circles, cultural hot topics lead to debates. From climate change to women’s rights, to immigration policies to political movements, Christians debate and disagree upon various trending topics. However, abuse is not something about which Christians should disagree. Abuse is wrong, and it is detestable. Abuse is nothing to joke about. Whether physical, spiritual, sexual, emotional, or verbal, all forms of abuse are contrary to God’s Word (e.g Jer. 22:3, Ps. 10:7, Prov. 24:1–2, etc.). Although it is unfortunate that false accusations of abuse happen, Christians should despise the very thought of abuse. Abuse is an evil and an injustice that originates from the dark corners of a sinful heart and is instigated by Satan himself.
Most people have heard about abuse cases involving CEOs, coaches, politicians, or people in other positions of authority. Even more discouraging and disheartening are the stories about abuse involving pastors and church leaders. It is not a myth. Some leaders in Christian churches—even conservative Christian churches—have abused God’s people. Like the evil, worthless shepherds of God’s people in Ezekiel’s day, some men today in leadership positions have abused God’s people and ruled them with harshness and brutality (Ezek. 34:4). The evil actions of these harsh shepherds cause the sheep to scatter and wander (Ezek. 34:6). The poor sheep are forced to run from the dangerous shepherd into the wilderness where they face dangerous animals. It happened in Ezekiel’s day; it still happens today. Sometimes men in authority simultaneously abuse their authority and the people under their authority, causing unimaginable harm to the flock. No wonder the Lord says woe to such wicked men and vows to hold them accountable for their terrible evil (Ezek. 34:2, 10).
On a positive note, and biblically speaking, pastors and elders are called to rule with Christ-like love, tenderness, and care (1 Pet. 4:1–4). Pastors and elders must not rule with a brawny, heavy-handed, tough demeanor. Instead, they must care for sheep in a loving maternal and paternal way (Ezek. 34:3–4; 1 Thess. 2:7; 1 Tim. 1:2). Paul says that overseers in the church must not be violent, but gentle (1 Tim. 3:3). Shepherds are not to be arguers who like to quarrel (1 Tim. 3:3). They must be self-controlled in all areas of life, avoiding both anger and too much alcohol (1 Tim. 3:2–3). Along with all Christians, pastors and elders must cultivate and live out the fruit of the Spirit, including love, kindness, patience, goodness, and gentleness.
Pastors and elders must also lead the way in the blessed task of peacemaking. They do not take up weapons in personal conflicts, but pastors and elders help people lay down their weapons and seek peace. Shepherds are not fighters; they must not fight with the sheep. Pastors and elders must be kind to everyone, correct opponents with gentleness, and let love cover all offenses (2 Tim. 2:24–26; 1 Pet. 4:8). Shepherds must stand firmly on the truth and boldly teach the truth, but when they interact with opponents or objectors, they are to speak the truth in love and correct others with gentleness (Matt. 5:44; Eph. 4:15).
Again, all these characteristics are Christ-like. He is our Chief Shepherd, the Good Shepherd who cares for his sheep with tender love. Our dear Savior never harms, manipulates, bullies, lies to, or deceives his sheep. Pastors and elders, by God’s grace, are called to be Christ-like in their care for the flock. Thankfully, God is abundantly kind to his people.
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Every time we celebrate the Lord’s Supper, we think about the past, and we remember that there is a future for the people of God; that we are having a foretaste at the Lord’s Table of that ultimate fellowship we will have with Him in heaven.

The Lord’s Supper is a rich sacrament full of meaning and blessing for God’s people. Scripture talks about it in various ways, centered on Christ and his life-giving death. Regarding the Lord’s Supper, R. C. Sproul explained its past, present, and future aspects. Remember this next time you celebrate the holy Supper.
Obviously the Lord’s Supper is concerned about remembering something that took place once for all in time past. Often the words “Do This in Remembrance of Me” are carved into the wood of Communion tables. Jesus exhorted His disciples on many matters to be diligent in their learning and to remember the things that He had taught them. But it is as if the culmination of His teaching came in the upper room when He said, “Do this in remembrance of Me” (Luke 22:19b). Our Lord said, in essence, “What is about to take place is the acme of My mission. I am about to ratify a new covenant, and I am going to do it in My blood. I am going to offer the atonement by which redemption is secured for My people. Whatever else you do, do not ever forget this.” …
…So, a major dimension of what takes place in the Lord’s Supper is reflection on the cross, but we miss much of the meaning of the Lord’s Supper if we restrict it merely to the remembrance of things past. There is also a future orientation to the Lord’s Supper. This dimension gets less attention from the church than the others, and I am not sure I understand why.
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Christians have to attend to the mastery of their sinful impulses so that they can serve their neighbors effectively. Luther approached the issue of sanctification with some reserve for fear that his generation, so recently weaned from the idea of good works as a means to grace rather than the fruit thereof, would fall back into the old patterns of thought. 

One of the many practical effects of the Reformation was a change in how people viewed what are now called “spiritual disciplines.” In the context of the Reformation, most people believed that their good works contributed to their justification. They also believed that doing super-spiritual things like becoming a monk/nun would be rewarded by God. However, as the Reformers taught and preached the truths of Scripture, slowly but surely, people began to understand that their good works did not help in the matter of justification. Furthermore, they began to understand that super-spiritual things like monasticism were not found in Scripture and therefore could be abandoned. However, the Reformers noted that good works and biblical spirituality were still certainly part of the Christian life. Here’s a good summary of how Luther emphasized good works and the “spiritual discipline” of serving one’s neighbor.
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