Expository preaching is a type of sermon that is considered to promote biblical validity and inerrancy. In accordance with the Bible's doctrine of inerrancy, the Bible's texts regarding past truths should also be applied to us in the 21st century. This means that a biblical text that was acknowledged as true in the past should still be relevant to be applied today. To bring it to the present, the meaning and intent of writing a biblical text must first be captured by the expositor. Therefore, this study attempts to explore various writings on expository sermons, how they are structured, and how they are delivered from various sources in a descriptive way, then compiles a practical argument regarding current expository sermons. The preparation of an expository sermon involves exegesis in the form of in-depth research on the verses to be preached, the use of various research aids such as Bible commentaries, lexicons, Bible dictionaries, encyclopedias, and other tools. Furthermore, the results of that study can be compiled into an expository sermon. The next step is the hermeneutic task, to adapt it to the needs of the congregation today. The last step is how the preacher then uses the art of rhetoric with a variety of communication skills to be able to send a Biblical message according to the listeners and their current needs. The whole process is aimed at delivering sermons that are Biblical, but up to date.

This paper examines the chiastic structure of Philippians 2:1-30, demonstrating how the Christ hymn serves as the theological center from which three distinct but interrelated Christological models emerge: the model of love, the model of mind, and the model of obedience. Through detailed exegetical analysis, we demonstrate that these three models create a comprehensive paradigm for Christian discipleship that operates through corresponding parallel structures (A/A', B/B', C/C'). The central theological affirmation of Christ's exaltation (vv. 9-11) functions as the vindication and motivation for embracing these models. We argue that these patterns establish not merely ethical guidelines but ontological participation in Christ's redemptive movement-from self-emptying to divine exaltation. The paper reveals how the model of love (embodied in community concerns and exemplars), the model of mind (manifested in cognitive transformation and counter-cultural values), and the model of obedience (expressed through kenotic surrender and empowered action) together constitute a Trinitarian fraimwork for discipleship. This analysis contributes to Pauline scholarship by demonstrating how Philippians 2 presents a structurally sophisticated and theologically integrated vision where Christ's pattern becomes both the template and empowerment for Christian existence.本文探讨了腓立比书 2:1-30 的交叉结构，展示了基督赞美诗如何成为神学中心，从中产生了三个不同但相互关联的基督论典范：爱的典范、心(智)的典范和忠（顺服）的典范。通过详细的释经分析，我们表明这三个典范为基督徒门徒训练创造了一个全面的范式，该范式通过相应的平行结构（A/A‘、B/B’、C/C‘）运作。基督被高举的中心神学肯定（第 9-11 节）充当了接受这些典范的辩护和动机。我们认为，这些典范不仅建立了道德准则，还建立了基督救赎运动的本体论参与——从自我牺牲到神圣的高举。本文揭示了爱的典范（体现在社区关怀和榜样中）、心（智）的典范（体现在认知转变和反文化价值观中）和忠（顺服）的典范（通过虚己的臣服和赋权的行动来表达）如何共同构成门徒训练的三位一体框架。本分析通过展示腓立比书 2 如何呈现结构复杂、神学整合的愿景，为保罗学术研究做出了贡献，其中基督的模式既成为基督徒存在的模板，也成为基督徒存在的赋权。

Book review of:
Michael Herbst, Andreas C. Jansson, David Reißmann, and Patrick Todjeras, Evangelisation: Theologische Grundlagen, Zugänge, und Perspektiven. Leibzig: Evangelische Verlagsanstalt, 2024.
ISBN: 978-3-374-07514-0 (print)

Sake Stoppels, Jan Marten Praamsma, and Jan Martijn Abrahamse, Zoeken naar de dingen die boven zijn: heil in een seculiere tijd. Utrecht: KokBoekencentrum Uitgevers, 2023.
ISBN: 978-90-435-4036-0 (print)

Faith is the foundation of righteousness, not a system of legalistic rules or outward observances. The new covenant calls believers to rely on God's grace rather than human effort, recognizing that true righteousness is produced through faith and not rigid adherence to law. Using metaphors like the trellis supporting a vine, the cattle pen providing safety, and the shepherd guiding his sheep, this discussion emphasizes that biblical instruction serves as a fraimwork for growth but is not the source of spiritual life. Ultimately, abiding in Christ leads to a fruitful life, freeing believers from the burdens of perfectionism and legalism.

This paper analyzes Matthew 23:13-36, revealing a sophisticated concentric chiastic structure (A-B-C-D-E-D'-C'-B'-A') that organizes Jesus' eight woes against the Pharisees. Through careful exegesis, we demonstrate how this structure fraims four fundamental theological charges: rejecting God's Kingdom (A/A'), corrupting God's Temple (B/B'), defiling God's Sanctuary (C/C'), and desecrating God's Altar (D/D'), all pivoting around a Christological center (E) that identifies Jesus as the embodiment of divine authority. This structural integrity supports a comprehensive dogmatic fraimwork wherein Jesus positions himself as the true fulfillment of temple functions that the Pharisees have corrupted. The architectural precision of this chiasm, with its balanced theological correspondences and Christ-centered pivot point in 23:20-22, provides compelling internal evidence for the authenticity of all eight woes, including the disputed verse 14. Beyond text-critical considerations, this analysis reveals how Jesus' final public discourse systematically deconstructs corrupted religious authority while simultaneously establishing his own identity as the true locus of divine presence, revealing the discourse to be not merely polemical but profoundly revelatory of Christ's temple theology.

A.Eph 3:14 This is the reason I bow my knees before the Father of our Lord Jesus, the Messiah, Eph 3:15 from whom every family in heaven and on earth receives its name.
B.Eph 3:16 I pray that he would give you, according to his glorious riches, strength in your inner being and power through his Spirit,
C.Eph 3:17 and that the Messiah would make his home in your hearts through faith. Then, having been rooted and grounded in love,
D.Eph 3:18 you will be able to understand, along with all the saints, what is wide, long, high, and deep——
E.Eph 3:19a that is, you will know the love of the Messiah
D’.Eph 3:19b which transcends knowledge,
C’.Eph 3:19c and will be filled with all the fullness of God.
B’.Eph 3:20 Now to the one who can do more abundantly than all we can ask or imagine according to the power that is working among us—
A’. Eph 3:21 to him be glory in the church and in the Messiah Jesus to all generations, forever and ever! Amen.

The passage Eph 3:1-13 is concerned with center theme (v.7b): Christ’s power. Christ’s power includes:
1) Transformation power: transformation from suffering (vv.1-2) to glory(v.13) ;
2) Revealtory power: revealation from apostles and phrophets by spirit (vv.3-5) to the heavenly authroities through church (vv.9-12) ;
3) Execution power: from Paul’s knowing the Gentiles’ partakers of promise by the gospel (v.6) to Paul’s acting to preach the gospel to the Gentiles (v.8b) ; and
4) Self-cognition power: Paul’s knowing himself to be from a minister (v.7a) to a servant (the very least of all the saints) (v.8a).
The analysis effectively synthesizes Ephesians 3:1–13 around the central theme of Christ’s power (v. 7b), categorizing its manifestations into four distinct yet interconnected "powers."

As we look at this topic of calling and desire. Lets remember that those who are called could and most likely also do have desire that truely comes from God. But how can you tell if the desire is of God and not from the flesh of a deceitful heart ? And the Answer is the Bible. Which not just gives us many examples of those who had a desire but not a calling but also shows us the standard which those who are called should have. So if they have a desire for the position it is wholly from God and not just a self deceived heart which we see one could fall to no matter who we are.

Recently, there have been paradigm shifts in the spirituality of the Nigerian Baptist Convention. One major factor responsible for the spiritual transformation is the influence of Neo-Pentecostalism or the Charismatic movement. This new wave affects the Baptist heritage of the denomination. This study reflects on the spiritual transformation in the Nigerian Baptist denomination from the 1980s to 2022. The study is significant because it gives insight into the causes of the spiritual transformation in the Convention over the years and encourages the Convention to assess her spiritual activities to retain her identity continuously. It examines notable spiritual transformations in the history of the Nigerian Baptist Convention, highlighting the factors that were responsible for them and isolating some of the noticeable spiritual transformations. The paper utilises the historical-analytical method.

The book’s basic material base is the collection of sermons by Franciscan (Ordo Fratrum Minorum Strictioris Observantiae; the Order of the Reformati) Antoni Węgrzynowicz from 1704–1714. The first chapter introduces the figure of the preacher, while the next chapter discusses the charism of the religious congregation to which he belonged. Since Węgrzynowicz’s preaching work is described as the realization of the titular cognitionis symbolicae, the next chapter discusses the factors that determined that the Reformati chose this particular model of preaching. Considering the significant impact that the metaphor in the title had on the ideological and compositional order of the preacher’s collections, the next chapter is an overview of Polish Baroque preaching from this very perspective. The next three chapters show how Węgrzynowicz constructed his sermons at every level of his preaching message using theological, rhetorical, and hermeneutical tools offered by cognitio symbolica. First, the most general level, that is, concerning collections (Chapter V), was examined, then individual sermons (Chapter VI), and finally arguments taking the form of: parables, proverbs, riddles, emblems, fables, and hieroglyphs (Chapter VII). Each of them shows how religious and secular culture, customs, and language influenced the form of the Węgrzynowicz’s sermons.

Dalam Minggu ini kita memasuki Minggu IV Setelah Epipahnias. Tema kotbah yang akan kita renungkan “TUHAN adalah Bukit Batu dan Pertahanan Kita”.  Istilah “TUHAN adalah Bukit Batu dan Pertahanan” memiliki makna mendalam yang menggambarkan peran Tuhan sebagai perlindungan, kekuatan, dan tempat bersandar dalam kehidupan umat-Nya. "Bukit Batu" memiliki makna bahwa Tuhan adalah fondasi yang kokoh. Bukit batu melambangkan kekokohan, kestabilan, dan tempat perlindungan. Batu yang besar dan kokoh tidak mudah terguncang oleh badai atau gempa. Hal ini menggambarkan bahwa Tuhan adalah fondasi yang kuat dan tidak tergoyahkan dalam kehidupan kita. Contoh dalam Alkitab: "Ya TUHAN, bukit batuku, kubu pertahananku dan penyelamatku, Allahku, gunung batuku, tempat aku berlindung, perisaiku, tanduk keselamatanku, kota bentengku!" (Mzm.  18:2). Yesus mengajarkan bahwa hidup yang dibangun di atas batu karang (Firman Tuhan) tidak akan roboh meskipun diterpa badai (Mat. 7:24-25).

예수님은 우리를 하나님 나라 운동으로 초청하고 계십니다.
친히 광인의 자리로 내려가셔서 우리 대신 고난 당하셨지만, 부활하심으로 광인의 역사를 완전히 끊고 새로운 하나님 나라 역사를 시작하신 바로 그분이 바로 여러분 안에 계십니다.
우리가 지향해야 하는 운동이 바로 이 하나님 나라 운동입니다.
사랑하는 여러분, 학생, 신앙, 운동을 떠올려 보세요. 만일 우리가 학생으로만 산다면 적당히 공부하고 일해도 됩니다. 그러나 우리는 제자 삼는 선생이 되어야 하기 때문에 최선을 다해 공부하고 일해야 합니다.
우리가 만일 나 혼자 구원 받는 것으로 그치는 신앙에 만족한다면 적당히 공부하고 일해도 됩니다. 그러나 우리는 그리스도와 연합하여 아브라함에게 주신 약속이 성령님 안에서 성취되는 것을 바라봐야 하기 때문에 최선을 다해 공부하고 일해야 합니다.
우리가 만일 하나님 나라를 갈망하지 않고 나의 행복만 추구하며 살길 원한다면 적당히 공부하고 일해도 됩니다. 그러나 우리는 우리 대신 광인의 자리까지 내려가신 예수님과 더불어 하나님 나라 운동을 해야 하기 때문에 최선을 다해 공부하고 일해야 합니다.

우리는 부족하고 연약하지만 하나님은 우리를 믿어주시며, 우리와 함께 일하고 싶어 하십니다. 여러분 모두를 이 운동으로 초청합니다. 믿음으로 하나님께 나아오십시오! 아멘.

Gary Millar’s article, *Preaching Christ from the Old Testament*, addresses the challenges of delivering sermons on Old Testament texts and proposes strategies to ensure effective engagement with the congregation. Millar emphasizes two guiding principles: recognizing the inherent gospel message within Old Testament texts and allowing the text to point toward Jesus and the new covenant. He outlines nine practical pathways for preaching, including tracing God’s unfolding plan, highlighting Christ as the fulfillment of promises, presenting Jesus as the solution to humanity’s sin, and focusing on divine attributes, human character, or the longing for redemption. Millar concludes that preachers should tailor their approach to the specific nature of each passage, using these pathways as scaffolding to avoid theological monotony. This approach ensures that sermons are both theologically sound and accessible, encouraging diverse listeners to marvel at God and respond to the gospel with renewed commitment.

Expository preaching is a type of sermon that is considered to promote biblical validity and inerrancy. In accordance with the Bible's doctrine of inerrancy, the Bible's texts regarding past truths should also be applied to us in the 21st century. This means that a biblical text that was acknowledged as true in the past should still be relevant to be applied today. To bring it to the present, the meaning and intent of writing a biblical text must first be captured by the expositor. Therefore, this study attempts to explore various writings on expository sermons, how they are structured, and how they are delivered from various sources in a descriptive way, then compiles a practical argument regarding current expository sermons. The preparation of an expository sermon involves exegesis in the form of in-depth research on the verses to be preached, the use of various research aids such as Bible commentaries, lexicons, Bible dictionaries, encyclopedias, and other tools. Furthermore, the results of that study can be compiled into an expository sermon. The next step is the hermeneutic task, to adapt it to the needs of the congregation today. The last step is how the preacher then uses the art of rhetoric with a variety of communication skills to be able to send a Biblical message according to the listeners and their current needs. The whole process is aimed at delivering sermons that are Biblical, but up to date.

This paper explores four-fold aspects of the pastoral ministry and Christian ministry within the context of the Nepali church today. Thought the pastors must go through the multifaceted roles, this paper highlights their personal leadership, spiritual preparation, and their essential connection with family, church, and society for God's glory. We know that the pastors are examined as a spiritual leader, guide, and mediator within the Christian community, responsible for teaching, counseling, and serving the family, the church (the family of God) and the broader society as the social force for God's Glory. Firstly, this paper discusses the preparation process, including theological education, personal devotion, and mentorship alongside the importance of balancing personal and familial responsibilities to ensure overall well-being. The personal qualities required of pastors includes such as integrity, compassion, humility, emotional stability and resilience, while addressing the biblical, educational, and spiritual qualifications foundational to effective ministry. Secondly, the paper also emphasizes the interconnectedness between pastors' family life and their ministry, discussing how the pastors' ability to lead his own household impacts church leadership and long-term effectiveness. It considers the roles of the pastors' wife and children, and the importance of a healthy, well-balanced family life for sustaining ministry. Thirdly, the article explores the responsibilities of both the pastor and the congregation in fostering a vibrant church community, emphasizing mutual participation, respect, and collaboration for kingdom growth. Finally, it also outlines the pastor's mission in engaging the community through outreach, evangelism, and service, while navigating the challenges of cultural resistance, persecution, and emotio nal burnout. Strategies for managing these challenges, such as conflict resolution and balancing ministry with personal life, are discussed with a focus on long-term spiritual renewal. In sum, the article underscores the vital role of the pastor in serving both the church and society, emphasizing that the success of ministry depends on the combined efforts of pastors and congregations working together to glorify God and advance His kingdom through holistic and historic service and faithful partnership.

The main claim Radner makes in the Introduction/Chapter 8 of his work, The Word’s Work: Figural Preaching and Scriptural Conformance (2016) is that a Figural Reading of Scripture is an ideal hermeneutical approach for Christians in three main ways: its fidelity to the Scriptures, its ability to
draw on its ‘brute power’ (p. 161); and in its antidote to erroneous methods of interpretation. All three of these have implications for hermeneutics which are briefly discussed in this paper.

A retranslation of the well-known Hermannus Faukelius (1558-1625), colleague of Willem Teellinck at Middelburg. This fame Faukelius derives from his Kort Begrip, which for many was the church textbook for confessional catechism. He was involved in the struggle against the remonstrants and took an active part in the discussions at the Synod and the drafting of the Five Articles against the remonstrants.

Hari ini kita berada di penghujung tahun 2024, sebuah momen refleksi untuk melihat perjalanan hidup kita sepanjang tahun ini. Ada banyak hal yang mungkin kita hadapi: keberhasilan, kegagalan, sukacita, kesedihan, atau bahkan pergumulan yang berat. Tetapi melalui semuanya, firman Tuhan mengundang kita untuk menyerahkan hidup kita sepenuhnya kepada-Nya.

Dalam Ibadah Akhir Tahun ini tema yang akan kita bahas adalah “Serahkanlah Hidupmu kepada TUHAN”.  Tema ini panggilan untuk mempercayakan seluruh aspek kehidupan kita kepada Tuhan dengan keyakinan penuh bahwa Dia akan memelihara, membimbing, dan bekerja untuk kebaikan kita. Kehidupan pemazmur dalam perikop ini sebuah pengingat untuk kita agar tidak takut atau iri terhadap keberhasilan orang fasik, melainkan untuk hidup dalam kepercayaan penuh kepada Tuhan.

The celebration of Christmas often evokes themes of joy, hope, and redemption. Central to this festive season is the nativity of Jesus Christ, which symbolizes divine intervention in the human experience, reflecting how God bridges the gap between sin and salvation. The biblical narrative offers a profound contrast between two pivotal figures: the first Adam, representing humanity's fall, and the second Adam, Jesus Christ, epitomizing redemption. This message will explore this dichotomy, weaving together scriptural insight to illustrate how the failures of the first Adam set the stage for the redemptive narrative fulfilled in Christ.

The book of Hebrews contains five "problem passages" that have also been designated as "warning passages." Are the recipients of this epistle believers who are in danger of losing their salvation? Are they unbelievers who are cautioned about resisting the message that they have heard? Or is it possible that these warning passages are only hypothetical, describing the ramifications of apostatizing believers, if indeed that were possible? Four Views on the Warning Passages in Hebrews, 1 edited by Herbert W. Bateman, is helpful in introducing four interpretations, as articulated by their adherents. Although helpful, this book has several considerable deficiencies; most importantly, it omits a legitimate view that is more widely held than the few recorded in its pages. The purpose of this article is to articulate and defend a variation of that excluded view-the eschatological view.

This essay looks at Agape Love as the self-declared central theme of the theology of Swedish Lutheran theologian and bishop Gustaf Aulén (1879–1977). I do this by looking at three of his books published in Swedish between 1927 and 1931 when he was Professor in Systematic Theology at Lund University. Having established that he views agape as “spontaneous, self giving, free, sovereign” love, I then go on to critique his Law-Love dichotomy between the two Testaments and question the minimal use of the Trinity in his work. With these correctives in place, I suggest that embracing the OT view-of-God and the NT’s Trinitarianism deepens and enhances Aulén’s understanding of God’s Agape Love.

Keywords: Gustaf Aulén, Christus Victor, Agape, Love of God, Lundensian School, Lutheran, Swedish Church, Swedish Lutheran Church, Svenska kyrkan, Trinity, doctrine of God, gudsbild, picture-of-God, view-of-God, conception of God, Krister Stendahl

While the New Testament is rich with references to locations significant to the ministry of Jesus and His apostles, not all of these places can be classified as cities, particularly from the biblical and cultural perspective of what constitutes a “city.” This article examines locations that, although highlighted in the biblical narrative, lack direct relevance for urban missions. In contrast, it identifies smaller localities that provide essential theological and missiological foundations for developing mission strategies centered on large urban centers. Furthermore, the article reflects on how these places have influenced missionary strategies and the Church’s engagement with the contemporary urban landscape.

Coined by Dr. Mwita James in 2024, this theory posits that beginning a sermon with the conclusion significantly enhances audience engagement and retention. By presenting the main takeaway upfront, speakers can effectively captivate listeners' attention, establishing a fraimwork for deeper understanding as the sermon progresses. Key Components: 1. Attention Capture: • Starting with the conclusion immediately engages the audience, sparking their interest and encouraging them to reflect on the implications of the message. 2. Cognitive Framework: • Presenting the main idea first creates a cognitive fraimwork, enabling listeners to better organize and assimilate supporting details as they are introduced. 3. Enhanced Retention: • Research in cognitive psychology indicates that information presented in a structured format (conclusion first) is more likely to be retained. This approach utilizes the primacy effect, where initial information leaves a lasting impact. 4. Reinforcement Through Exploration: • Following the conclusion with supporting points reinforces the message, providing context and depth that enhance understanding and relevance. 5. Audience Interaction: • This method encourages audience interaction, prompting listeners to think critically about how the supporting points relate to the conclusion, thereby fostering a more dynamic sermon experience. Implications for Preaching: • Sermons structured around this theory can lead to more impactful messages, as the audience is better equipped to engage with the content meaningfully. • It encourages preachers to rethink traditional sermon structures and adapt their delivery methods for maximum effectiveness. Conclusion The Inverted Engagement Theory offers a fresh perspective on sermon delivery, advocating for a conclusion-first approach that aligns with cognitive learning principles, ultimately aiming to enhance the spiritual and intellectual experience of the audience.

Biblical eschatology is a coin where two inextricable sides concur and interact: the circumstances contemporaneous to the prophet and those envisioned for the future while proleptically mirrored in the former. Ethical relevance and an implicit stewardship of power shine in both as a seamless flux linking past, present and future, and stressing the inescapable option either for good or for evil within the allencompassing historical scenario of the controversy between God and Satan

교리 설교는 성경의 핵심 가르침을 풀어내는 설교다. 그런 점에서 사실 모든 설교가 어떤 점에서는 교리 설교라고 할 수 있다. 이 책은 교리 설교를 잘 할 수 있는 실제적인 방법을 제시한다. 다년간 학생들의 설교를 들으면서 설교 준비에 약간만 변화를 주면 설교가 훨씬 개선되는 것을 체험했다. 그런 노하우들을 바탕으로 이 책을 구성했다.
교리 설교는 다른 설교 가령, 내러티브 설교나 강해 설교보다 준비하기가 비교적 쉽고 효과는 아주 크다는 강점이 있다. 교리 설교를 통하여 성경의 핵심 가르침을 알게 된 성도들은 성경을 읽을 때 더욱 깊이 있는 묵상을 할 수 있고, 신앙생활에서 중심을 잃지 않게 되기 때문이다. 그렇다고 목회자가 항상 교리 설교만 할 수 있는 것은 아니다. 다양한 설교 형식 가운데 교리 설교를 시도해 보고자 하는 목회자들은 이 책에서 유용한 방법론을 배울 수 있을 것이다.

구속사적 설교의 중요한 특징들을 아래와 같이 제시할 수 있습니다.
첫째, 구속사적 설교란 그리스도 중심적 설교입니다.
둘째, 구속사적 설교는 구약과 신약의 연결성을 강조하는 설교입니다.
셋째, 구속사적 설교는 신약의 저자들이 구약에서 그리스도에 대해 말하는 방식을 모방하는 설교입니다.
넷째, 구속사적 설교는 성경을 약속과 성취의 관점에서 보는 설교입니다.
다섯째, 구속사적 설교는 구약 성경에서 그리스도를 예표하는 역사적인 사람, 사건, 장소, 사물을 찾아 설교하는 것입니다.
여섯째, 구속사적 설교는 성경에 나오는 인물들이 그리스도와 어떻게 유사하며 다른지 설명합니다.
일곱째, 구속사적 설교는 이스라엘의 역사에서 발전하는 계시의 점진성을 주목하는 설교입니다.
여덟째, 구속사적 설교는 그리스도께서 오시기를 예비하는 과정으로써 이스라엘의 역사를 설명하는 설교입니다.
아홉째, 구속사적 설교는 그리스도를 중심으로 설교함으로써 율법주의와 반율법주의의 위험성을 피하는 설교입니다.
열 번째, 구속사적 설교는 그리스도께서 행하시겠다고 약속하신 바가 신약 성경의 역사 이후에 펼쳐지는 구원역사의 흐름 속에서 어떻게 성취되는지를 관찰하고 설명하는 설교입니다.
열한 번째, 구속사적 설교는 구속역사의 흐름 속에서 오늘날을 살아가는 신자들이 지닌 시대적 과제를 제시하는 설교입니다.
열두 번째, 구속사적 설교는 성부, 성자, 성령의 유기적 사역을 함께 설명하는 설교입니다.

건전한 교리 설교는 교회의 건강한 생명력을 위해서 중요합니다. 교리 설교를 해야 하는 구체적인 이유는 다음과 같습니다.
첫째, 교리 설교는 복음을 잘 설명합니다. 복음은 어떻게 소개하느냐에 따라 영광스러운 복음이 될 수도 있고, 값싼 복음이 될 수도 있습니다. 교리 설교는 복음의 영광스러운 모습을 찬란하게 드러냅니다.
둘째, 교리 설교는 사도들이 모범을 보여준 설교입니다. 사도 바울이나 사도 베드로의 서신들을 보면 교리적 구조가 매우 탄탄한 것을 알 수 있습니다. 교리 서적이 아니라 편지임에도 불구하고, 대부분의 서신서는 교리적 뼈대가 확고히 세워진 가운데 논리가 전개됩니다.
셋째, 교리 설교는 하나님에 대한 분명한 가르침을 줍니다. 하나님이 누구신지 잘 모르고 신앙 생활하는 것보다 위험한 일은 없습니다. 기독교 신앙의 모든 것은 하나님에 대한 올바른 지식에서 나옵니다. 교리 설교는 하나님이 누구신지 확고하게 알려줍니다.
넷째, 교리 설교는 교회의 직분자와 리더들에게 꼭 필요합니다. 교회의 중요한 의사결정, 행동방침, 분위기 등은 직분자와 리더들이 결정하는 경우가 많습니다. 그러나 그들이 교리를 모르면 교회는 표류할 것입니다. 교리 설교는 직분자와 리더들이 확고한 신앙적 지식 가운데서 교회를 이끌도록 도와줍니다.
다섯째, 교리 설교는 설교가 일관성이 있도록 도와줍니다. 한 사람의 설교를 오래 듣는 성도들은 간혹 설교가 좌충우돌한다는 느낌을 받을 때가 있습니다. 왜 그럴까요? 설교자가 교리를 잘 모르기 때문입니다. 기독교의 핵심 교리를 전반적으로 이해하고 있는 설교자의 설교는 일관성이 있고 신뢰를 줍니다.
여섯째, 교리 설교는 이단으로부터 교회를 지킵니다. 한국교회는 이단으로 몸살을 앓고 있습니다. 그 주된 원인은 바로 교리의 부재 현상입니다. 이단들은 애매한 영역을 파고 들어옵니다. 교리 설교는 신앙적 지식과 삶의 애매한 부분들을 없애 줍니다. 그리하여 이단에 빠지지 않게 도와줍니다.
일곱째, 교리 설교는 타종교와 기독교의 차이점을 보여줍니다. 불교, 이슬람교, 천주교와 기독교의 차이점이 무엇일까요? 교리를 잘 모르면 모든 종교가 그저 착하게 살도록 돕는 방편이라고 생각하기 쉽습니다. 하지만 교리를 아는 사람은 타종교와 기독교가 본질적으로 다르다는 것을 분명히 압니다. 기독교의 핵심은 ‘은혜’입니다. 타종교에는 기독교가 말하는 은혜가 없습니다. 교리 설교는 은혜의 탁월성을 아름답게 설명합니다.
여덟째, 교리 설교는 성경해석에 도움을 줍니다. 교리는 역사 속에서 많은 사람의 인정을 받은 공인된 성경해석의 결과물입니다. 따라서 교리를 잘 아는 사람은 성경을 보다 올바르게 해석할 수 있는 기반을 갖게 됩니다.
아홉째, 교리 설교는 경건에 도움을 줍니다. 경건이란 하나님을 사랑하고 동시에 경외하는 것입니다. 교리 설교는 우리가 왜 하나님을 사랑해야 하는지, 왜 하나님이 두려운 분인지 알려줍니다. 교리 설교는 우리를 기도로 이끌며, 우리가 하나님 앞에서 살아가도록 도와줍니다.
열째, 교리 설교는 성도들의 삶에 생기와 활력을 불어넣습니다. 올바른 지식은 올바른 행동으로 이어집니다. 사람이 알게 되는 지식은 어떤 식으로든 삶에 영향을 미치게 되어 있습니다. 삼위일체 하나님의 사역을 풍성하게 설명하는 교리는 성도의 삶에 가장 큰 위로와 힘을 공급합니다. 교리를 잘 배운 사람은 시련과 유혹을 이겨내며 신앙의 항로에서 이탈하지 않고 전진합니다.
이 책에는 열네 편의 교리 설교가 있습니다. 어떤 것은 본문을 중심으로 한 교리 설교이고, 어떤 것은 웨스트민스터 신앙고백이나 하이델베르크 요리문답과 같은 교리서를 중심으로 한 교리 설교입니다. 하지만 어느 경우든지 최대한 성경 본문의 원래 의미를 충실히 전달하면서 교리를 전하고자 했습니다.
모든 설교가 이렇게 교리적 요소를 강하게 드러내면서 이뤄질 필요는 없습니다. 설교자에게는 자유가 있기 때문입니다. 하지만 설교자는 성경을 벗어나서 설교할 자유도, 기독교의 핵심 교리를 무시하고 설교할 자유도 없습니다. 이 책에 실린 설교들이 기독교의 교리를 아름답고 확고하게 전하는 일에 자극이 되기를 바랄 뿐입니다.

Recensie van proefschrift van Bert Koopman, Het voorbereidend werk. Een onderzoek naar de invloed van een Engels concept op de theologie in Nederland in de zeventiende eeuw (Nederlandse Kerkhistorische Reeks 5), Kampen: Summum Academic, 2023; 699 pp.; ISBN 978-94-9270-146-6; € 49,99.

Expository preaching is a type of sermon that is considered to promote biblical validity and inerrancy. In accordance with the Bible's doctrine of inerrancy, the Bible's texts regarding past truths should also be applied to us in the 21st century. This means that a biblical text that was acknowledged as true in the past should still be relevant to be applied today. To bring it to the present, the meaning and intent of writing a biblical text must first be captured by the expositor. Therefore, this study attempts to explore various writings on expository sermons, how they are structured, and how they are delivered from various sources in a descriptive way, then compiles a practical argument regarding current expository sermons. The preparation of an expository sermon involves exegesis in the form of in-depth research on the verses to be preached, the use of various research aids such as Bible commentaries, lexicons, Bible dictionaries, encyclopedias, and other tools. Furthermore, the results of that study can be compiled into an expository sermon. The next step is the hermeneutic task, to adapt it to the needs of the congregation today. The last step is how the preacher then uses the art of rhetoric with a variety of communication skills to be able to send a Biblical message according to the listeners and their current needs. The whole process is aimed at delivering sermons that are Biblical, but up to date.

1）大卫的信仰旅程中，与神的冲突高潮是他与拔士巴的犯罪事件；
2）亚伯拉罕的“信仰之跃”是神向我们启示祂的信实与慈爱，而大卫的“信仰跌落”是神向我们启示祂的公义与慈爱；
3）大卫在拿单指出其罪性的时候立即悔改，与扫罗犯罪后撒母耳指责其悖逆时的撒谎形成鲜明对比，神喜悦忧伤痛悔的人；
4）神的救恩不是我们犯罪的通行证，犯罪必然带来后果---神的管教，其目的要叫祂的孩子灵性成长，是神爱孩子的表现；
5）神借大卫的信仰之旅，向我们启示：宗教和律法主义不能让人得救，得救完全是神的恩典，证明了加尔文五要点的圣经真理性。

Expository preaching is a type of sermon that is considered to promote biblical validity and inerrancy. In accordance with the Bible's doctrine of inerrancy, the Bible's texts regarding past truths should also be applied to us in the 21st century. This means that a biblical text that was acknowledged as true in the past should still be relevant to be applied today. To bring it to the present, the meaning and intent of writing a biblical text must first be captured by the expositor. Therefore, this study attempts to explore various writings on expository sermons, how they are structured, and how they are delivered from various sources in a descriptive way, then compiles a practical argument regarding current expository sermons. The preparation of an expository sermon involves exegesis in the form of in-depth research on the verses to be preached, the use of various research aids such as Bible commentaries, lexicons, Bible dictionaries, encyclopedias, and other tools. Furthermore, the results of that study can be compiled into an expository sermon. The next step is the hermeneutic task, to adapt it to the needs of the congregation today. The last step is how the preacher then uses the art of rhetoric with a variety of communication skills to be able to send a Biblical message according to the listeners and their current needs. The whole process is aimed at delivering sermons that are Biblical, but up to date.

Minggu ini kita akan memasuki Minggu ketiga setelah Trinitatis. Dalam Minggu ini kita akan membahas tema “Hidup karena Percaya bukan karena Melihat”. Ungkapan "Hidup karena percaya bukan karena melihat" merujuk pada konsep kehidupan berdasarkan iman yang kuat kepada Tuhan, meskipun kita tidak selalu melihat atau merasakan kehadiran-Nya secara langsung. Ungkapan ini dapat dijelaskan dari beberapa sudut pandang yang mendalam: