There’s no doubt that, at least within Reformed churches, this is an age of expository preaching—of preaching sequentially through books of the Bible while always ensuring that the point of the text is the point of the sermon. Yet you do not need to look far into history to find that it was not always so and that in the late nineteenth and early twentieth centuries such preaching was rare. I was intrigued by Bob Fyall’s explanation of how expository preaching became not only accepted but expected. Because he writes from an English and Scottish perspective he focuses on that side of the Atlantic, but it does not take a lot of work to fill in the details for North America. (I share this excerpt from Why Are We Often So Boring? with the publisher’s permission.)

The Revival of Expository Preaching
A feature of the Reformation was a flood of expository sermons with the likes of Calvin, Luther and Melanchthon preaching systematically through biblical books as well as writing commentaries. That tradition was somewhat lost in succeeding centuries. Not that there was no faithful preaching, but that figures such as Charles Spurgeon tended to preach on texts rather than unfolding books and sections of the Bible in continuous exposition. We’ll return to this point later.
The English Scene
A significant figure here was the former doctor, Martyn Lloyd Jones, particularly in his ministry at Westminster Chapel, London from 1939 to 1969, having earlier ministered in Wales. He preached truly massive series on Romans and Ephesians which were a veritable feast of biblical truth, but such length prevented him giving many other expositions of biblical books, particularly from the Old Testament. This was not altogether a helpful model for those of lesser gifts in very different situations.
Also in London there was the hugely influential ministry of John Stott. His ministry at All Souls established expository preaching as the regular practice. Later he developed a worldwide ministry which has continuing influence. He worked closely with Billy Graham and took part in countless student missions. His style was lucid, and he had particular gifts of biblical analysis shown in his commentaries as well as his sermons. A further legacy is his editing of the New Testament Bible Speaks Today series (Alec Motyer edited the Old Testament series) which continue to be of particular help to preachers. Alec Motyer continued his preaching and writing to the great benefit of the Church until his death in his nineties. Both men contributed some of the volumes themselves, as well as much else.
The dispute between Lloyd Jones and Stott in 1966 over whether evangelicals should leave mainline denominations is well known. This is not the place for yet another account of that meeting, except to say that it is a thousand pities they were not able to work more closely together.
A further hugely influential development took place in 1961 when Dick Lucas was called to St Helen’s Bishopsgate in the City of London. He immediately set about establishing expository preaching, not only in the Sunday services but also in the Tuesday lunchtime services, attended by many from the business community. The church grew and became increasingly influential. The Proclamation Trust was founded in 1986 to support and develop Dick Lucas’ ministry.
An important development was the founding of the Cornhill Training Course in 1991. Even good theological colleges were not providing extensive training in preaching and something which placed the emphasis on biblical exposition was badly needed. David Jackman, coming from a fruitful expository ministry in Southampton, was appointed Director. The influence of Cornhill has extended to other countries (later we’ll look at Cornhill Scotland), and many have gone from such training to exercise helpful and flourishing ministries in many places.
Doubtless, other names and situations could be mentioned but there is no attempt to be comprehensive here but rather to indicate the growth and development of expository preaching and give credit where credit is due.
The Scottish Scene
Meanwhile, in Scotland, parallel developments were taking place. The pioneer there was William Still (1911-1997) who spent his whole ministry at Gilcomston South Church in Aberdeen. Beginning with an aggressively evangelistic ministry, he turned to expository preaching not only to build up believers but as a more effective way of winning outsiders. This, at first, especially when he replaced Saturday night rallies with a prayer meeting, led to reduced numbers but that was temporary, and the ministry grew both numerically and in its wider influence.
One significant outcome of his ministry was the calling of many men to similar kinds of ministry throughout Scotland. The earliest of these was James Philip (1922-2009) who ministered first in the village of Gardenstown in the north of Scotland, a ministry which was marked by many conversions, and of others being called to Christian service. His later ministry in Holyrood Abbey in Edinburgh was one of the most significant of the later part of the twentieth century and its influence is still felt. James’ brother George had an influential ministry in Sandyford Henderson Church in Glasgow. One of the more notable preachers was Eric Alexander, first in Newmilns in Ayrshire, then at St George’s Tron in Glasgow. His ministry also reached widely, particularly though his many preaching tours in America. Other gifted preachers also ministered in most parts of the country, and this continues to the present day. This historical sketch makes no claim to be complete but rather to demonstrate how there was a significant revival of preaching and to indicate some of the major figures and developments.
The Flourishing of Evangelical Scholarship
This was another feature of the post-World War Two years. Again this is a sketch of some significant figures and developments. The work of evangelical scholars gave important impetus to the production of resources which encouraged the expository task and helped to give preachers confidence in the reliability of the Bible.
The Pioneers
Probably the most significant figure was F.F. Bruce (1910-1990), a Scot who spent most of his professional life in England. He was a man of enormous erudition who began his career lecturing in Greek first at Edinburgh University and then at Leeds University. He moved quickly to Biblical Studies, being Head of Department first at Sheffield University and later at Manchester University. He produced many books: commentaries on much of the New Testament as well as works on the canon and on the historicity of the New Testament. He was not a particularly scintillating speaker or writer, but his work was marked by great clarity and was free from jargon. His influence was worldwide and encouraged many others to pursue sound biblical scholarship. He was a scholar rather than a preacher, but as a lifelong member of the Christian Brethren he preached frequently.
In the Old Testament field, Donald Wiseman (1918-2010) was a significant influence. He was an Assyriologist and worked both at the University of London and the British Museum. Much of his work was in translating Assyrian texts and also field archaeology. However, he was also a committed biblical scholar, writing the Tyndale commentary on 1 and 2 Kings, as well as being a translator of the New International Version. He also wrote many books and articles defending the historicity and reliability of the Old Testament, including work on Daniel. Like Bruce he was widely respected by those who did not share his views.
Later Developments
One important consequence of the revival of evangelical biblical scholarship was the founding of Tyndale House in Cambridge in 1944. This was, and is, a residential library devoted to scholarship at the highest level. Many well-known scholars have studied and lectured there, and this continues to the present day. Bruce and Wiseman were involved early in this venture and much helpful material continues to be produced there. One figure who has been particularly associated with Tyndale House is the scholar/preacher Don Carson who still exercises an influential ministry.
(TC: That is an interesting though obviously brief account of something we may now take for granted. On this side of the Atlantic we would need to consider names like James Montgomery Boice, John MacArthur, R.C. Sproul, John Piper and many others who practiced and modeled such preaching. I am thankful for these pioneers in expository preaching and for the scholars who have prepared the lay-level resources that make it possible for those of us with lesser gifts and training.)

This week’s Free Stuff Friday is sponsored by RHB Publications. Everyone who enters the prize draw will have the opportunity to be one of three people picked to receive a copy of all the following new titles from RHB:

The Puritan Path:
From the Reformation to the Modern Era: A Pictorial Witness by Joel R. Beeke & Stephen McCaskell
A pictorial history across two continents about the origins, growth, and influence of the Puritans. Includes additional essays on the Puritans and the filming of the documentary, Puritan.
The God and Me series
Joel and Mary Beeke
I Need to Trust in God
I Need to Hope in God
I Need to Love God
I Need to Love Other People
(For ages 4-7.) Based on scriptural verses on faith, hope, and love to God and neighbor, essential concepts are expressed in simple forms in conversation, prayer, actions, and thoughts.
Transformed:
How God Renews Your Mind to Make You More Like Jesus by Esther Engelsma
Are you being transformed into the image of Christ, or are you just frustrated? Transformed shows how the Holy Spirit helps us think in obedience so more Christlike behavior follows.
God with Us (2nd ed.):
Knowing the Mystery of Who Jesus Is by Danny Hyde
In God with Us, Daniel R. Hyde explores the historic, orthodox understanding of the person called Emmanuel—God with us. A clear and practical introduction to classical Christology.
A Practical Theology of Family Worship:
Richard Baxter’s Timeless Encouragement for Today’s Home by Jonathan Williams
Baxter’s belief in the importance of family worship meant every family in some Kidderminster streets upheld the practice. Williams examines Baxter’s methods and shows how they can work in churches today.
Bible Doctrine for Younger Children (2nd ed.)
James Beeke
Using over 150 stories and illustrations, educator James Beeke teaches children aged nine years and up how to live out the Christian faith. Suitable for homeschooling, church, or family use.
God’s Grace Shining through the Law
Joel R. Beeke (ed.)
Christians struggle to understand the relationship between God’s law and grace: neglecting law resulting in antinomianism or grace resulting in legalism. Instead, here’s how you can live in joyful obedience.
Rejuvenated Classics from RHB
Disease, Scarcity, and Famine:
A Reformation Perspective on God and Plagues by Ludwig Lavater (translated by Michael Hunter)
Outbreaks of disease and famine are nothing new. Ludwig Lavater, a leading pastor in sixteenth-century Zurich, explains the ultimate source of plagues and God’s purposes and promises during them.
The Shorter Writings of George Gillespie, volume 1
The first of a three-volume set that presents all Gillespie’s known shorter works, carefully edited from the most accurate texts – includes newly transcribed writings not included in 19th-century editions of his works.
The Pearl of Christian Comfort
Petrus Dathenus (Translated by Arie W. Blok)
Using a dialogue between a mature believer and a young Christian, Dathenus explains the relationship between faith and works in an experimental manner, typical of the early Dutch Further Reformation.
3 people will get a free set of all these books
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Again, there are three sets to win. And all you need to do to enter the draw is to drop your name and email address in the form below.
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It takes a long time for sinful instincts to become pure, for tendencies toward what is evil to be transformed into tendencies toward what is good, lovely, and pleasing to God. The man who quits drugs will still react when he catches a whiff and the woman who gave up alcoholism will still struggle when she takes a sip. You can be a Christian for many years and still find your heart instinctually swayed toward what you once loved and what once drew your heart.
This is why, I’m sure, the Bible often offers warnings like, “Do not envy the wicked” (Proverbs 24:1). The Bible would not bother to warn us of something that was not an actual temptation. Hence, we can be certain that we need this warning—we need to be warned that, unless we guard our hearts, we will be envious of others—even those who hate God. And not only that, we will be envious of them for the things that are permitted to them but withheld from us.
A man I once met along the way told me that he sometimes wishes he had sowed his wild oats while he was young. He had lived out his young adult years with a good measure of self-control, then settled into married life. He loves his wife and loves his family. But sometimes an inner voice whispers that he might be more fulfilled now if he had experimented more then—if he had dated more girls, slept with a few of them, and had a greater number of sexual experiences. It’s not that he wants to do any of that now, but that he feels a sense of envy that he will go to the grave without experiencing what so many others have. He looks toward the wicked with a sense of envy.
I have never been drunk but sometimes wonder what it’s like. After all, it certainly seems to be an enjoyable experience, at least until the next morning. Though I know the Bible says it’s wrong, I do sometimes wonder why they get to experience it and I don’t. I have never done drugs but have occasionally wished I could try it just once to experience what seems to be a rush that is not otherwise available. I have never played the lottery, but sometimes look wistfully at the photos of the winners with their oversized checks for countless millions of dollars. I know in theory that ill-gotten gains do not profit, but I still sometimes feel a sense of envy toward those who get to enjoy them.
Like that man I met along the way, like the young man to whom Proverbs is addressed, and like you (I presume), I am prone to envy the wicked. And to envy the wicked is to resent God—to fall into the age-old trap of believing that God is withholding something good from me, that I would be happier if he would allow me to enjoy what he forbids, to indulge in what he says is dangerous. My discontented heart is so easily swayed, so easily drawn from the right to the wrong. My heart so naturally believes that God is a foe rather than a friend, one who keeps me from joy instead of leading me toward it.
Yet in my better moments I am not resentful but thankful, for I know that God’s boundaries are good. I know that he permits me everything that will actually benefit me and denies me only what will actually harm me. I know that he withholds no good thing from those that he loves, but withholds only what would harm my body, scar my soul, undermine my relationships, and bring reproach upon his name. In my better moments I look toward the wicked with pity rather than envy, for I know there are always consequences to their indulgence and impending judgment for their wicked ways. “Walk in the ways of your heart and the sight of your eyes,” said the Sage. “But know that for all these things God will bring you into judgment” (Ecclesiastes 11:9). It is such a sobering thought, that.
I know that if I have missed out on a particular sin, I have not missed out on anything good, anything valuable, anything worthwhile.Share
And so I know that if I have missed out on a particular sin, I have not missed out on anything good, anything valuable, anything worthwhile. I have certainly not missed out on anything that would satisfy me for longer than a moment or that would make me a better man, a better husband, a better father. And I am fully confident that from the vantage point of heaven I will never look back with the least regret, but instead with the greatest gratitude, thanking God that his boundaries were drawn in such pleasant places, that he made known to me the path of life, and that by his grace he kept me on it, even when my heart was so prone to wander, so prone to leave the God I love.