When Should We Read Commentaries?

Ask five different pastors this question, and you will get five completely different answers. Paul Levy, for instance, reads a couple commentaries all the way through before starting a sermon series. After that, he uses them only when he’s stuck. Others (and this seems to me to be the majority position) advocate that one should only use commentaries at the very end of the process of writing a sermon or Bible study. Oftentimes, the justification for this position is that one must make allowance for the work of the Holy Spirit, and we should not merely parrot what other people say. Some even advocate that no commentaries should be read until after the sermon is written. My experience is a little different.

I find that after I have gone through the text in the original languages very carefully, I still don’t have very many thoughts of my own. I am not much of an original thinker. I really only form my ideas of what the text says in conversation with others who have delved far more deeply into the text than I have.

As with any theological book, one eats the meat and spits out the bones. The same is true for commentaries. By all means, work through the text carefully on your own (and do it first, not least so that you can understand what the commentaries are saying). However, why limit yourself to your own ideas? Why not allow the historical stream of churchly interpretation to feed into your understanding of the text? I usually find that my final position on a text has a very eclectic set of nuggets gleaned from many different sources. I am often surprised at how it works. A commentary from which I got no help for weeks at a time sometimes justifies its very existence in one week where it nails the text and none of the others did. It can be breathtaking at times. Then there are those commentaries that very often have solid insights on almost every page (though these are rare).

To answer the objection about the Holy Spirit is easy. Firstly, the Holy Spirit comes through prayer. I seriously doubt that reading more commentaries constitutes an obstacle that the Holy Spirit cannot overcome. Furthermore, why couldn’t the Holy Spirit be operating through those commentaries to give you what you need? Can the Holy Spirit use the words of dead white European and American males (and a few of them alive still)? There are some excellent female interpreters of Scripture as well, who have written good commentaries (Joyce Baldwin and Karen Jobes spring immediately to mind)

The saddest thing of all in my mind is when a pastor thinks he is so much smarter than church history that he doesn’t need to read what anyone else thought on a passage of Scripture. Really? So you’re smarter than Calvin, are you? Smarter than Augustine? You have the Holy Spirit and they did not? We are not enslaved to any one interpreter. We are not required to believe everything that any non-inspired theologian wrote. Reading them does not mean that we are limited to them. But iron sharpens iron, as the biblical proverb has it. Why allow ourselves to be dulled by refusing to engage in the great centuries-old conversation about the meaning of the text? Limiting ourselves unnecessarily can result in very dull sermons, where so many nuggets in the text are simply by-passed so that the pastor can get up on his hobby-horse.

Make no mistake: there are dangers no matter what position you take on the reading of commentaries. The dangers of reading lots of commentaries are pride, an overdose of explanation, a presentation of too many alternative interpretations (which can easily bewilder a congregation), merely parroting in the sermon what others say, and confusion in one’s own mind about the meaning of the text. The dangers of reading too few commentaries, however, outweigh the dangers of reading too many, in my opinion. For here are the dangers of reading too few: ingrown, idiosyncratic interpretation; missing too many details of the text; application that has no root in the meaning of the text; stream of consciousness preaching; pride and over-reliance on one’s own interpretive skills (which would fall foul of Proverbs’ dictum to lean not on your own understanding); a despising of church history; a denigration of the Holy Spirit’s work in other ages of the church; chronological snobbery. It seems to me that the dangers of reading too many are more easily avoidable than the dangers of reading too few, since they are more obvious. If a sermon is the result of one mind interacting with many minds about the text, is there not a multitude of counselors? Isn’t that safer? I advocate, therefore, and practice an earlier reading of the commentaries in the process of sermon-writing and Bible study preparation. I advocate reading the commentaries (and as many as time and money allow) right after the careful reading of the text in the original languages.

Should We Read Expository Commentaries?

This question is a matter of debate over at Ref21, with Rick Phillips taking the pro side, and Paul Levy taking the con side. I have to say, having read many expository commentaries, that I whole-heartedly agree with Rick. Paul raises some important points, however, which deserve careful consideration.

The first point he raises is that “it is remarkable how many of these sermons are very similar and how they even sometimes cite each other.” It is true that I have seen expository commentaries cite each other. However, the very same point could be raised against more technical exegetical works. Indeed, I have seen many times a certain helpful quotation from someone like Westcott quoted in about ten more recent commentaries, none of them expository. Commenting on Scripture is an inherently accumulative discipline. That is, one accumulates insights from the best of church history. There is bound to be repetition. But there will also be nuggets that are gained in the twelfth or even twentieth commentary that were not present in the first or second. Furthermore, if some of the sermons are similar, then shouldn’t that be an encouragement to the preacher that if his sermon winds up looking a bit like those, that he is in good company, and is not spouting off heresy? While we certainly wish to discourage plagiarism, originality is not always a virtue!

Secondly, he is not convinced that all sermons should be turned into books. This appears to be a more general point that he fleshes out in his points about the difference between preaching and reading, and the fact that not all sermons are great. I agree that not all sermons should be turned into books. Of course, when one considers how many Reformed and Presbyterian preachers there are out there (to take but a small segment of the Christian Church), the vast majority of preached sermons never make it to print. There are well over a thousand sermons preached every single Sabbath day just in the Reformed and Presbyterian community. I would be shocked if more than five of them wind up getting published. That being said, his implied caution to hot-shot preachers who think they’re pretty good is well-taken: don’t automatically assume you are the exception! Every preacher is tempted by the thought that their words are pure gold, and that everyone should hang on their every utterance.

The point about the difference between preaching and reading is a valid one. I am not necessarily in favor of always editing sermons for publication by taking out the specific applications to a particular congregation (unless, of course, specific names are mentioned). One of the problems that preachers typically have is making applications specific enough. I know that I have this problem. It is all too easy to make an application hang out in the realms of generality without ever giving a concrete example, or bringing it home to people in a sharp way. If the sermons are written already with a view to publication, do they have this problem, or do they get edited with this problem in view? Of course, there is also a corresponding danger: if preachers are making their sermons ready for publication before they are even preached, they can often sound like lectures, in the sense that there is not enough repetition and glue holding the message together in a unity. The repetition and glue is not so necessary in a print form. Still, these points do not mean that the difficulties are insurmountable.

Lastly, he wants preachers to read the great books and the classics. A hearty amen from me on that. I don’t, however, see why reading the classics and the greats has to exclude reading expository commentaries in preparation for preaching on that passage. A pastor should read widely, and in many fields. To see how preachers have handled the passage in the past can sometimes even be a life-saver on particularly difficult passages, where the exegetical works might give no help at all.

The New Edition of the Reformation Study Bible

At GA this year, I met Lisa Stolz, senior account manager of church outreach at Ligonier Ministries. We had a great conversation, at the end of which she offered to send me a copy of the new edition of the Reformation Study Bible for review on the blog. I said I would be delighted. Here are my thoughts on the new edition.

What’s new: how does this edition differ from the first edition? In several important ways. 1. It is now based on the ESV, not the NKJV. 2. It has maps and illustrations peppered throughout the text, and not just at the back (no doubt Ligonier saw how effectively the ESV Study Bible had made use of this concept). 3. They have definitely improved the binding of the Bible. Even the leather-look edition that I received looks extremely sturdy (quite thick material), and is Smyth-sewn. 4. They have included not just theological articles throughout the text, but also some longer articles at the end, and most importantly (to my mind, anyway), 4. They have included the ecumenical creeds, the Three Forms and Unity, and the Westminster Standards (I understand the Reformation Heritage KJV Study Bible includes these as well).

How does this study Bible compare to the ESV Study Bible (which, along with Joel Beeke’s Reformation Heritage KJV Study Bible, are the only competitors, to my mind, for the best study Bible for Reformed Christians)? Well, the ESV Study Bible is addressed to a broader audience. The ESV Study Bible has a few more maps and illustrations than the Reformation Study Bible does. However, the ESV Study Bible does not include the creeds and confessions. They are both bound well. Size-wise, the Reformation Study Bible is slightly smaller, though both are significant tomes. I like the printing of the ESV Study Bible slightly better. The notes are slightly more fulsome in the ESV Study Bible, though the new edition of the Reformation Study Bible has significantly increased its comments. You will see more breadth in the ESV Study Bible, more depth in the Reformation Study Bible. They would actually complement each other rather well. I would recommend either to any new Christian, and I would recommend both to any who can afford to have both. I do not have a copy of the Reformation Heritage KJV Study Bible, and so I can make no comparison to that study Bible, although I am sure that it is excellent work.

Tim Keller’s Book on Preaching

I was very pleasantly surprised to read Tim Keller’s book on preaching. I was afraid I would encounter a low view of preaching, an antinomian spirit, a denigration of exposition, and an exaltation of things that have no business being in the worship service. I encountered none of these things in this book. Although the book is not perfect, the good definitely outweighs the bad, and by a fair margin.

The good things: 1. He has a very helpful way of connecting the first use of the law to the third (though he does not use these terms). A general movement in the sermon that he recommends goes something like this: the law is what you are supposed to do, but you can’t do it. Jesus has done it, so if you are united to Him by faith, here is how you can do it, by growing in your faith.

2. In general, he uses excellent sources, and usually the best, to bolster his points. You see names like Ferguson, Lloyd-Jones, Clowney, Carson, Spurgeon, Old, Perkins, Dabney, Calvin, Edwards, and Packer.

3. In an age when preaching is falling on hard times, Keller is definitely going counter-cultural here. In fact, his thoughts on culture are very helpful at places. He has a balance between acknowledging what can be a point of contact, while using that same point of contact to confront the culture at various points, including both unconsciously held narratives as well as explicit idolatries.

4. He advocates a mostly responsible redemptive-historical understanding of Scripture (see my one caveat below) that sees Jesus in the Old Testament.

5. The gospel is for Christians and unbelievers. He has a robust view of the possible hearers, and a helpful taxonomy of various spiritual places that hearers could be.

6. There are many insights that are eminently quotable. Here are a few: “[Secular people]…won’t even consider real Christianity unless they see it is not identical to moralism” (p. 62). “We need not only the Bible’s prescription to our problems but also its diagnosis of them” (p. 97). “[I]magine that the Bible is not the product of any one human culture or set of authors but is a revelation from God himself. If that were the case, then it would have to offend every person’s cultural sensibilities somewhere. No matter who you are, you inhabit an imperfect culture that shapes your beliefs, and the Bible-if it were authoritative revelation from God-would then have to be outrageous to you at some place. Since that is the case, it is no argument against the Bible to say, ‘It offends me at this point.’ That is precisely what you should expect” (pp. 113-114). It should be pointed out that Keller is not advocating a low view of Scriptural authority here. Rather, he assumes a high view.

There are many other good things about this book. I have not been exhaustive, but only representative.

There are a few caveats that I feel are necessary to point out. First, although Keller does have what seems to me a responsible redemptive-historical hermeneutic that sees Christ in the Old Testament, he also tries to use a bit of the Christotelic hermeneutic, compliments of Tremper Longman (pp. 86-87). I used to think that a second Christotelic re-reading was fully compatible with Luke 24 and John 5. I no longer think that is true. Yes, the New Testament does help us understand the Old Testament. The question is whether the NT sheds light on what is actually there in the OT, or whether the NT changes the meaning of the OT. It is not entirely clear to me which of these positions Keller would ultimately assume, although the majority of his argumentation favors the former, more orthodox position.

Secondly, Keller references Krister Stendahl’s article “Paul and the Introspective Conscience of the West,” which was a seminal article in the formation of the New Perspective on Paul. While it is possible that there is some good in that article, it would have been nice to see Keller offer a caveat, so that people would not think that Keller is endorsing the NPP. He does the same with N.T. Wright in at least one place.

Thirdly, there are a few false dichotomies he uses that I do not think are terribly useful. On pages 157ff., he advocates (rightly) that the human being is a whole being, body and soul, mind and heart, and that we should not separate these things. The heart can think, biblically speaking. It is not just emotions (p. 158). He advocates preaching to the heart (again, how could one disagree?). The quibble I have has to do with how Keller sees truth, propositions, and the mind. It seems to me that Keller does not really see the truth by itself as carrying the weight of conviction that Scripture says it carries. Jesus tells us that the truth will set us free. Jesus did not say “the truth dynamically spoken.” Keller agrees with Edwards that there is no opposition between mind and heart (p. 161). Well and good, except that he also advocates an essential element of making the truth “gripping and real to the heart” (p. 160). He is not excluding rational argument and doctrine (p. 162 makes this plain). Is there room in Keller’s theology for God using a dry-as-dust-but-orthodox sermon to transform someone’s life permanently? Another example of what I am asking is on page 169, where Keller (ironically) uses a proposition to denigrate propositions. He argues that the imagination is more affected by images than by propositions. Perhaps, if one has a low and narrow view of propositions. But why must propositions be dull and unimaginative? Why can’t propositions use imagery, metaphor, word-pictures? He brings in the example of Genesis 4:7, and the imagery of sin being like an animal crouching at the door. He argues that this imagery conveys more information “than a mere proposition could do.” But if you look at his own statement, it is a proposition. Furthermore, so is Genesis 4:7! It is a proposition that sin is like an animal crouching at the door. It seems to me that Keller simply has a narrow view of what propositions can do, as if they can only be premises or conclusions in a formal logical argument. Related to this is something that is simply false on page 287, footnote 4, where Keller agrees with Smith in critiquing what he calls “an approach to ministry that is too rationalistic and focused on information transfer and the transmission of right doctrine and beliefs. His response is that we change not by changing what we think as much as by changing what we worship-what we love and fill our imaginations with.” This is a false dichotomy. It is difficult to square this kind of thinking with Romans 12:1-2, where we are transformed by the renewing of our minds. Is doctrine really this boring?

Fourthly, I do not share his view of the inadvisability of preaching through entire books to a mobile city church. Tenth Presbyterian Church in Philadelphia has just as mobile a congregation as Redeemer does, and yet they preach straight through book after book of the Bible. It doesn’t seem to have hurt Tenth very much, to put it mildly.

I am not sure what I think of his three tiers of communication related to the gospel (the introduction, pp. 1-7). Initially when I read it, I thought that it makes sense on one level. However, what Keller did not make clear is what impact this would have on his view of, say, women in ministry. Keller is in favor of the dictum that a woman can do anything in worship that a non-ordained man can do. But if this is true, and a non-ordained man can preach, then may a woman do so? This certainly would seem to fall foul of 1 Timothy 2.

Although I have had to explain at somewhat greater length my quibbles with Keller’s book, I do not want the readers to get the impression that the quibbles outweigh the good things. Quibbles always take longer to explain. Furthermore, my list of good things is only representative, whereas the quibbles are pretty much exhaustive. This is still an excellent book on preaching, and I would recommend it to anyone who is committed (as everyone should be with any theologian, including this blogger!) to eating the meat and spitting out the bones.

Books You’d Rather Not Read Yourself

(Posted by Paige)

Two curious questions for you:

One, in your church, who has responsibility for choosing and vetting the material used in Bible studies or classes for women? I know that some churches have pastor or elder-led systems of review in place, and some not so much.

Two, if you are someone who has this responsibility, are there any titles – whether written for popular audiences or specifically for women — for which you would appreciate a sound and careful review, so that you do not have to read the books yourself?

Putting together a Library of a website with resources for Christian literacy, and hoping to include a shelf of Reviews of Books You’d Rather Not Read Yourself. Give me some suggestions! (Some of these are truly painful to read – so this is Christian service in action! :)

At Long Last!

We have been waiting for a long time for this theologian’s major works to be translated. Now, thanks to David Noe, we have an excellent beginning. Junius was an extremely important and well-known theologian during the time of Protestant Scholasticism. His debate with Arminius is not without irony, since, at the time, it was Junius who was well-known, while Arminius was a nobody. Now, everyone thinks it is the other way around. It is time to resurrect Junius and put him back in the mainstream of the Protestant canon of authors. This particular treatise is very important because of two main reasons: Junius clearly and eloquently articulates the archetypal/ectypal distinction in theology. Secondly, it was Junius’s Prolegomena here that formed the foundation for most prolegomena to follow. Tolle Lege.

Douglas Bond hit it out of the park in Grace Works!

Posted by Bob Mattes

Bottom line up front: Take a little of your Christmas cash and buy this book, then read it cover to cover. The gospel is under attack on many fronts, even from those with advanced degrees who claim to be Reformed. Mr. Bond sets record straight in the modern battle over the gospel of grace.

I have to admit my skepticism when I first received a copy of Douglas Bond‘s Grace Works! (And Ways We Think It Doesn’t). In this day and age, we see the free use of euphemisms like the Democratic People’s Republic of Korea, which is anything but democratic or accountable to the people. The history of the Church records power and sovereignty of God in preserving Christ’s bride, but it also contains the record of heretics and their heresies that claimed to be true to the Scriptures whilst gutting the gospel of grace.

Douglas Bond’s book, though, remains true to its title and will prove to be a great blessing to the modern Reformed church if widely read. Mr. Bond serves as a ruling elder (RE) in the Presbyterian Church in America (PCA), and writes as one with first-hand experience with the errors that he corrects in his book. Given the presbytery in which he serves, I have no doubt of what he sees on a regular basis. Overall, RE Bond displays an excellent knowledge of both church history and current controversies over the gospel.

Grace Works! provides an easy read. RE Bond broke the book into seven parts, each with several short chapters that end with discussion questions. Thus, the book would make an excellent Sunday school or small group resource. RE Bond wrote Grace Works! for real people in real pews, easily digestible yet powerful in its defense of the gospel of grace. You won’t find any clever, human “cutting-edge” theology here, just the matchless gospel of Jesus Christ who is the same yesterday, today, and tomorrow.

RE Bond starts the book by appealing to history to show that any church can lose the gospel, and very quickly. He cites Calvin and Screwtape, C.S. Lewis’ demon from The Screwtape Letters, to illustrate Satan’s scheme for undermining the gospel down through the ages and even today. The strategy never changes because people never change. RE Bond doesn’t speculate or pontificate, he cites specific examples from church history of the slide into apostasy, of which there are no shortages. The worst of it lies in the fact that when a denomination slides into apostasy, it puts the orthodox on trial, not the heretics.

RE Bond hits the nail on the head on page 30 early in the book:

In our hatred of strife and controversy and in our love of peace and unity, we Christians sometimes play the ostrich. We hope controversy and gospel attack will just go away; we bury our heads in the sand and pretend that it won’t happen to us.

Those of us in the PCA have seen this time and again. I saw a popular teaching elder who started a secret political party in the PCA turn around and publicly declare as “cowards” 29 ordained church officers who together took a public stand against serious gospel error. The sizeable audience apparently missed the blatant hypocrisy displayed, but then it wouldn’t be polite to question a popular teaching elder, would it? The orthodox make easy targets because they just won’t change or compromise the gospel of Christ. How intolerant are the orthodox!

RE Bond goes on to lay the groundwork by clearly explaining the gospel from Scripture and the Reformed confessions. The gospel presents the matchless grace of God freely given to all those who will trust in Christ alone for their salvation. Salvation by grace alone through faith alone because of Christ alone – how simple! Yet, sinful human beings prefer to obtain their salvation the way Smith Barney claimed they made their money, the old fashioned way – by earning it.

Then in creeps the mixing of works into justification, replacing  or “augmenting” grace with some form of legalism. RE Bond does a great job of tackling the errors and consequences of legalism. He adroitly covers the order of salvation (ordo salutis), the confusing of justification and sanctification, the Scriptural use of law and gospel, the proper place of faith and works, and the correct rules for Biblical interpretation – the analogy of faith.

In Part 6 of Grace Works!, RE Bond then deals with current errors creeping into the conservative Reformed denominations, including the mythical “objective covenant”, confusion on the sacraments, and final justification. He does so without naming names, although anyone who has been paying attention to the last 20 years or so can easily fill in the blanks. RE Bond clearly demonstrates the corrosiveness of those who take an oath that the Confessions contain the doctrines taught in Holy Scripture, yet write and teach against those same Confessions and doctrines. He also cautions against the “fine print,” where officers espouse orthodoxy but then caveat with fine print that guts the orthodox statement. I’ve seen this myself during Internet debates and even in church trials. As RE Bond quotes from various sources on page 222:

The large print giveth, and the small print taketh away.

RE Bond encourages us, citing the apostle Paul, to be Bereans. Don’t accept the clever words or “cutting-edge” theology of PhD holding teaching elders at face value. Dig into the Scriptures and the Confessions to see if they are right. Paul commands us to do no less. We’ve seen several prominent examples in the PCA of officers denying errors at trial that they later lead and teach openly in seminary-like settings after their acquittal. The Enemy stands proud of such tolerance.

Grace Works! closes by encouraging readers to catechize their children, to actively teach them what Scripture teaches about the gospel of grace. If we don’t, apostasy is just a generation away. RE Bond lastly encourages us to stand in unity on the gospel and the law of Christ, the means of grace rightly understood and administered, and in our Reformed Confessions without small-print caveats. Only then will our denominations remain orthodox for the next generation and those to come.

Your church officers need to read Grace Works! Your congregation needs to read it. And not just read it, but stand for the gospel of grace and teach it to your congregations, your children, and you children’s children.

Full disclosure: Bob received a courtesy copy of this book from P&R for review.

Change of Publishers

Well, the Word Biblical Commentary series has gotten a facelift. Instead of being published by Word Publisher, they are now being published by Zondervan. I just received the first volume of the Zondervan era. And it has everything that I have come to expect of Zondervan books: thoughtful content, lousy binding materials (are the folks at Zondervan completely allergic to Smyth-sewn bindings?). The boards feel wimpy, and the book looks like a knock-off of a better original. The only positive from the change that I can see is the addition of footnotes (the format while under Word Publishing did not have footnotes, and the text was therefore quite cluttered). The added sections in this book (it is a revised edition of a commentary originally published in 1986) are printed on gray-tinted pages, which looks and feels weird, even though the potential positive of it is that you can see at a glance whether the section was added or not. Publishers like Zondervan need to get it into their heads that commentaries are used far more than most other kinds of theological reference works. Thy need to be built like tanks (and most of the WBC is built extremely tough; only a few were glued). This one is so not.

Bernhardus de Moor, Volume 1 Available

It is with great delight and eager anticipation that I announce the publication of volume 1 of Bernhardus de Moor’s Continuous Commentary on Johannes a Marck’s Compendium. I should point out that the volume 1 of Dilday’s translation does not equal the entirety of volume 1 of de Moor’s work. My understanding is that it will take several volumes of Dilday’s translation to equal one volume of de Moor. Here are some things that Richard Muller says about this work:

De Moor’s efforts did for late Reformed orthodoxy what the massive system of Quenstedt did for Lutheranism in the concluding years of the seventeenth century: the work was so exhaustive and so complete in its detail and bibliography that it virtually ended the development of Reformed doctrine in the form of orthodox system (PRRD I.83)…De Moor’s work…provides evidence of the stubborn survival of theological orthodoxy, long after its era of dominance, into an otherwise rationalist era, without the loss of its scholastic balance on the issues of faith and reason, philosophy and theology, and without the loss of its scriptural principle (PRRD I.118)…massively erudite (PRRD I.146).

Tolle Lege.

A Great Book for the Burned-Out Pastor

The author of this book is a pastor in the same Presbytery where I labor. He is the chairman of the shepherding committee in the Presbytery, and this book certainly helps explain why. Clay is a warm, pastoral man with a heart for hurting people. I heartily recommend this book to any pastors who are discouraged and beaten down with the routine or with crises in the ministry. This book is also a good antidote to the almost universal naivete afflicting good-hearted young men as they come out of seminary ready to fix all the world’s problems (if only the stupid world would listen to them!). Heck, I would even recommend it to pastors who are doing just fine, so that they stay that way!

Clay is certainly honest about his own journey, which makes the book all that much more interesting and compelling. The first five chapters are diagnosis, and the last five are solution. The diagnosis section is painful but healing to read. Chapter 3 comes to mind. Here are a few things that zapped me: “It’s as if God has been saying, ‘Clay, let my people go!'” (p. 51). “Yet we often want to press fast-forward on our ministry remote and make people mature faster and our churches grow quicker because we so desperately want these things now” (44). “Constant conflict made me seek comfort anywhere I could find it, especially in a quiet office with a closed door in the safety of reading books” (60). “Resurrection power may heal the hurt, or it may simply give us the strength to endure. Either way, resurrection power meets us in our weakness” (85). “[T]he love inside of our hearts can be padlocked, whereas our anger often has a hair trigger” (89). The book is well-designed to make a pastor feel really, really guilty, and then really, really forgiven in Christ.

I don’t have any quibbles with what he says. There are a few things that I would like to see in, say, a second edition of the book, or a “revised and expanded” edition (or a second book!). Of course, one can’t say everything in one book, and this is Clay’s first book. One question that nagged at me throughout the book was this: how do we pastors get this grace, when we are the ones “dishing it out”? I don’t mean that we are the source of grace, of course. But how do we get the benefit, for instance, of the Lord’s Supper and of the sermon, when we are the ones presenting those things to the congregation? This goes along with a parallel concern: I would like to have seen more emphasis on the means of grace, and how those factor in to relieve the burdened pastor. A second thing I would like to see addressed is the day off. How do we see our roles on Sunday? As work, or as our part in the worship services? And then, what do we do for a day off during the rest of the week? A third thing is coordinated with the last chapter. He has an admirable and biblical emphasis on pursuing unity (unity achieved is a great stress reliever!). What I would like to see is how that relates to the pursuit of truth and purity of the gospel. How do we avoid burnout, for instance, when we are fighting wolves in sheep’s clothing? What about the temptation to avoid conflict about gospel issues for the sake of our own comfort and avoiding burnout? What is the difference between pursuing our own comfort versus avoiding burnout? I would love to see these questions answered, if not by Clay, then by someone building on what Clay has done here.

This is a great little book. It doesn’t take long to read (and it is, by and large, well-written). It lays a great foundation for thinking about the ministry in a grace-driven way. It deserves a very wide readership by pastors of all stripes. Tolle lege.

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