Sailhamer, John H. “Genesis” (Introduction). In The Expositor’s Bible Commentary, Volume 2. Grand Rapids: Zondervan, 1990. 30 pp.

He offers concise yet helpful authorial intention for Genesis in his introduction.

Boice, James Montgomery. Genesis 1-11, Volume 1. Grand Rapids: Baker Books, 2006. 464 pp.

Offers helpful biblical, theological, and homiletical treatments on Genesis 1 to 11. Always enjoy listening/reading his expositions.

Ross, Allen P. “Genesis” (Introduction). In The Bible Knowledge Commentary. Colorado Springs: Cook Communications, 2000. 27 pp.

Concise yet helpful introduction to Genesis, especially, his treatment on “the motifs of Genesis.”

Morris, Henry M. The Genesis Record (Introduction). Grand Rapids: Baker, 1992. 34 pp.

An advocate for the young earth theory, the author offers strong arguments for Mosaic authorship and warns against some of the hermeneutical practices for Genesis (e.g., allegorical interpretation). As the subtitle indicates this volume is “a scientific and devotional commentary on the book of beginnings.”

Howard, David M. “Introduction to Historical Narrative.” In An Introduction to the Old Testament Historical Books. Chicago: Moody, 1993. 58 pp.

This volume is very helpful in regards to the literary genre of Genesis and other historical narratives in the OT. For instance, according to the author, the term history has at least three general uses: 1) it refers to factual events, 2) factual record, and 3) the study of the facts. Hence, because Genesis is considered a historical book of the OT, it cannot be treated as a myth or legend but a collection of the factual events.

Benware, Paul N. Survey of the Old Testament (Introduction and Genesis). Everyman’s Bible Commentary. Chicago: Moody Press, 1993. 50 pp.

According to William Barrick, Professor of the Old Testament at The Master’s Seminary, this is what he recommends to use as a textbook to teach an overview of the OT to his adult Sunday School class. I, especially, enjoy the outlines of every OT books.

Merrill, Eugene H. “A Theology of the Pentateuch.” In A Biblical Theology of the Old Testament. Chicago: Moody Press, 1991. 30 pp.

In my preparation to preach Genesis I wanted to get a good glimpse (biblical theology) of the entire Pentateuch. And who is better qualified to help me than Dr. Merrill. I, especially, enjoyed reading “assumptions in a theology of the Pentateuch.” For instance, according to Dr. Merrill, the original author was not trying to prove God’s existence. Rather, it is largely assumed. What was also helpful is his treatment on “covenant purpose and soteriology.” Overall, concise and very helpful.

MacArthur, John. The Battle for the Beginning. N.p.: W. Publishing Group, 2001. 237 pp.

People often complain that John MacArthur doesn’t deal with the OT (at all). They obviously don’t know him well enough. This volume is the case in point. It is a compilation of his preaching series on the first few chapters of Genesis. I had the privilege of personally hearing some of the expositions. A must for all Christians.

Gundry, Stanley N. and C. Marvin Pate. Four Views on the Book of Revelation. Grand Rapids: Zondervan, 1998. 252 pp.

Have you ever wondered how you should understand the Book of Revelation? This volume offers four major eschatological views: 1) a preterist view, 2) an idealist view, 3) a progressive dispensationalist view, and 4) a classical dispensationalist view.

At the end of the day, the issue is over the method of hermeneutics.

Thomas, Robert L. Revelation 1-7: An Exegetical Commentary (Introduction). Chicago: Moody Press, 1992. 46 pp.

In the introduction, the author offers helpful historical background of the book and argues for the grammatical-historical method of exegesis. His 161 footnotes alone in the introduction shows his interactions with myriads of scholars and their writings. He is a classical dispensationalist and had the privilege of learning from him during my seminary days.

Beale, G. K. The Book of Revelation (Introduction). The New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1999. 177 pp.

The 177-page introduction alone is worth the book though it is very pricey (reg. $80). It is perhaps the most comprehensive introductory of the Book of Revelation. Two thumbs up.

Stay tune for Part 3

It’s that time of the year again. That is, I get to reflect and review what I read over the past year. Since 2007 I average about 5,100 pages of reading per year, which amounts to about 30 books. But this year, by the grace of God, I read 43 books/articles, which totaled 6,196 pages.

Contrary to what people might think, for me this is not the time for self-gloating or feeling self-satisfied. Rather, the opposite is true. That is, I generally feel ashamed of how much time I’ve wasted on frivolous things as to not reading or praying more as I could have done. Nonetheless, I thank the Lord for the knowledge I acquired, teachers I gained, perspectives I pondered, methods I tested, and sins I repented.

The following is the list of books and articles that I read in 2011 (in the order of which I completed). I hope this list can somehow serve some people to be wise on what to read or perhaps to read something better.

Lloyd-Jones, Bethan. Memories of Sandfields. Edinburgh: The Banner of Truth, 2008. 104 pp.

If you’re a fan of D. Martyn Lloyd-Jones, you’ll enjoy this. This is written by wife of the great “Doctor” (Bethan) as she reflects on their eleven years at Bethlehem Forward Movement Church (a.k.a. Sandfields), Aberavon, right after their honeymoon in 1927. It is true that behind every great man, there is greater woman.

Osborne, Grant R. Matthew. Zondervan Exegetical Commentary on the New Testament (ZECNT). Grand Rapids: Zondervan, 2010. 1,154 pp.

The entire ZECNT series is worth considering, written by many notable evangelical scholars of the NT (e.g., Clinton Arnold, Thomas R. Schreiner, Craig Blomberg). Each volume treats the literary context and structure of the passage in the original Greek, and each writer provides his own translation based on the literary structure. What’s impressive is that each volume also provides the main point, an exegetical outline, verse-by-verse commentary, and theology in application in each section of every commentary. It is designed for the expository preachers in mind.

In this volume, Grant Osborne (the author of The Hermeneutical Spiral and many other notable works) offers much help to the most widely read Gospel out of the four. Unlike many preachers who completely ignore the grammatical-historical method of interpretation and disregard the original authorial intention, Osborne considers the both. In fact, he believes that even application must be directly connected to the original author’s intention. He says, “We should ask, ‘If Matthew was standing in my pulpit, what would he ask my congregation to do as a result of this passage?’”

So far, this volume along with The Gospel According to Matthew (PNTC) by Leon Morris and “Matthew” in The Expositor’s Bible Commentary by D. A. Carson have helped me exegetically the most in the first book of the New Testament.

Kidner, Derek. Genesis. Tyndale Old Testament Commentaries. Downers Grove: Inter-Varsity Press, 1967. 224 pp.

This concise running style commentary is helpful, especially, the forty-one pages of introduction though I didn’t always agree with his conclusions.

Davis, John J. Paradise to Prison: Studies in Genesis. Grand Rapids: Baker, 1996. 363 pp.

The thirty-six pages of introduction was helpful, especially, his arguments for Mosaic authorship.

Calvin, John. “Genesis.” In Calvin’s Commentaries. Grand Rapids: Baker Books, 2003. 523 pp.

Although the introduction contains sixty-six pages, I didn’t find this to be much helpful. A bit letdown from one of the Magisterial Reformers and one of my heroes.

Hamilton, Victor P. The Book of Genesis: Chapters 1-17. The New International Commentary on the Old Testament. Grand Rapids: Eerdmans, 1990. 522 pp.

By far, one of the best exegetical treatments on the first book of the Bible. The first 100 pages alone (i.e. the introduction) was worth my time and money.

Greidanus, Sidney. Preaching Christ from Genesis. Grand Rapids: Eerdmans, 2007. 518 pp.

If you’re looking for a big picture of the Old Testament, Greidanus is helpful. This is especially true of Genesis. He interprets the OT, especially, Genesis from the redemptive-historical perspective, a perspective that is largely theologically driven than exegetically driven (grammatico-historical). Nonetheless, he is very helpful.

Stay tune for Part 2.

This verse caught my attention in my study of the Book of Exodus: “…yet He will by no means leave the guilty unpunished, visiting the iniquity of fathers on the children and on the grandchildren to the third and fourth generations” (Exodus 34:7b). Some of the initial observations are:

1. God is absolutely holy.
2. God does not tolerate sin.
3. God’s holiness is displayed through his punishment.
4. Sin is costly. It often costs more than the one who sinned. That is, “personal” sin goes beyond the person.

According to D. A. Carson:

This is because sin is social. Sin is never merely individualistic. You cannot commit any sin, no matter how private, without it having repercussions not only in your own life but in the community where you live. Maybe the addiction is as private as looking at porn in secret: surely that is not doing any damage to anybody but you (if it is doing any damage at all). But in reality, if you focus in secret on porn, the way you view the opposite sex will gradually be changed, and that will reshape family dynamics, which will in turn influence your children. Your sin has social implications to the second, third, and fourth generation: that is what God here says. God transcends time and space, and he can see the ramifications that you cannot see.

From The God Who Is There (Grand Rapids: Baker Books, 2010), 68.

What churches can learn from Penn State scandal? I would recommend you read Al Mohler’s commentary here. In addition, I offer some further lessons.

1. When you witness or know of sin in the church, don’t turn the other way. Don’t go about business as usual. Don’t claim ignorance. Don’t pretend that you can do nothing.

2. God is absolutely holy. And those he redeemed are holy (indicative) and ought to be holy (imperative).

3. God takes sin seriously. Hence, his people should too.

4. The God-given means in which the community of God’s redeemed (i.e. church) is to cultivate sanctification and even sanctions against the unruly is through discipline (Matthew 18; First Corinthians 5; Second Thessalonians 3:6).

5. God is the final judge, not you and me. And he will judge. No one will get away with anything from God who is all-knowing.

6. Everyone needs the gospel and God’s people need to be reminded of the gospel.

What is the gospel? That God created man to glorify and to enjoy his creator. Instead, man chose to disobey and transgressed against his creator. As a result, the man who was once “the image bearer of God” has been tainted with sin and all his descendents now have been born with sinful disposition. Although God could have allowed the whole humanity to remain condemned, he chose to save some. So, God sent his son Jesus to fulfill such mission. As a result of the finished mission, God demands that all men everywhere to repent and be reconciled to their creator and the only redeemer.

What can the Book of Numbers teaches us today? According to Ron Allen:

Since the Book of Numbers presents the story of the rebellion of the people of Israel in the Desert of Sinai, there is a sense in which the book stands in the middle of the salvation experience of the people of God. The generation that was delivered from slavery in Egypt did not continue to respond to the Lord with faith and gratitude. Instead, they forfeited their part in the Land of Promise. Only their children would experience the blessing of conquest.

Provisionally, we may state that the original recipients of the book were the people of Israel in the second generation from the Exodus, awaiting the command of God to cross the Jordan to conquer the land of Canaan. The book describes the affairs of the people of the first generation, but its teaching is for their children who are now mature and are about to enter Canaan.

We may also venture the purpose of the book in this manner: To compel obedience to Yahweh by members of the new community by reminding them of the wrath of God on their parents because of their breach of covenant; to encourage them to trust in the ongoing promises of their Lord as they follow him into their heritage in Canaan; and to provoke them to the worship of God and to the enjoyment of their salvation. Thus the book that describes the “Desert Years” is designed to encourage spiritual confidence on the part of the people who are about to leave the desert. Despite its sorry record of blemish, betrayal, and benighted living, the Book of Numbers as a whole portrays a confident life of faith in the fear of Yahweh. Further, this confident living, this triumphalism, becomes a major element in the worship of Yahweh.

From “Numbers” in The Expositor’s Bible Commentary, 662-3.

The following is an excellent Bible-saturated advice from a pastor who longs to see men, especially, single men in the church, to “act like men” (1 Corinthians 16:13). Of course, I post here with his permission:

To SINGLE MEN in the church (1) pursue godliness (2) pursue godliness (3) pursue godliness (4) be committed to your local church instead of being some spiritual free agent… that’s spiritual adultery – ladies beware (5) serve sacrificially, humbly, with integrity – pride and greed are the motives the right kind of women can see a mile away (6) stop getting, start giving, and if it doesn’t hurt and cost you, you’re probably not giving enough – what you spend on and what you pray about reveal a lot about your heart’s priorities (7) consider children’s ministry, if you don’t love kids, different kids, sinful kids, “healthy” or not, orphans, every kid… if you don’t think potential future fatherhood is a gift, you have no business getting married at all – stay single (8) don’t try to be cool, what’s up with the skinny jeans? (9) if you’re consumed with fantasy sports leagues and video games, you’re probably not doing much of the above (10) stop living with your mommy, unless she needs you because of severe illness – time to sink or swim (11) most of what you learned about dating growing up is garbage, refer to #1,2,3 (12) guns are cool, but guns don’t make you a man, any sissy can pull a trigger (13) learn to share your faith and love the lost – contrary to what you might see among some couples, marriage and missions go together (14) it may be a challenge, but you don’t have to have a singles ministry at your church to love your church – if you think that, your ecclesiology needs more work, name one place in the Bible that distinction ever came up or was impt? (15) finally… dude, man up!

(James Lee, pastor of Pillar Bible Church in Orange County, California)

Because of the meaning of the text is found in the text, Luther was convinced that those who preach and teach to the church should know the OT Hebrew and the NT Greek. For Luther, reading Greek and Hebrew was one of the greatest privileges and responsibilities of the Reformed preacher. In regards to those who raised objection to him in his day, “We can read and understand the Bible in German, so what’s the matter?” (which by the way is the same line of thinking today that says, Isn’t a good English translation enough?) Luther responded:

Without languages we could not have received the gospel. Languages are the case which contains the priceless jewels of antique thought; they are the vessel that holds the wine; and as the gospel says, they are the baskets in which the loaves and fishes are kept to feed the multitude. If we neglect the literature we shall eventually lose the gospel. No sooner did men cease to cultivate the languages than Christendom declined, even until it fell under the undisputed dominion of the pope. But no sooner was this torch relighted, than this papal owl fled with a shriek into congenial gloom. In former times the fathers were frequently mistaken, because they were ignorant of the languages and in our days there are some who like the Waldenses, do not think the languages of any use; but although their doctrine is good, they have often erred in the real meaning of the sacred text; they are without arms against error, and I fear much that their faith will not remain pure.

Moreover, Luther wrote:

It is a sin and shame not to know our own book or to understand the speech and words of our God; it is a still greater sin and loss that we do not study languages, especially, in these days when God is offering and giving us men and books and every facility and inducement to this study, and desires his Bible to be an open book. O how happy the dear fathers would have been if they had our opportunity to study the languages and come thus prepared to the Holy Scriptures! With a great toil and effort it cost them to gather up a few crumbs, while we with half the labor – yes, almost without any labor at all – can acquire the whole loaf! O how their effort puts our indolence to shame!

According to Luther, knowing biblical languages would bring freshness and preaching to be powerful. He said:

Though the faith and the gospel may be proclaimed by simple preachers without the languages, such preaching is flat and tame, men grow at last wearied and disgusted and it falls to the ground. But when the preacher is versed in the languages, his discourses has freshness and force, the whole of Scripture is treated, and faith finds itself constantly renewed by a continual variety of words and works.

Hughes, R. Kent. Set Apart: Calling a Worldly Church to a Godly Life. Wheaton: Crossway Books, 2003. 176 pp. $15.00.

Introduction

R. Kent Hughes was senior pastor of College Church in Wheaton, Illinois for 27 years. He has authored several books, including the best-selling Disciplines of a Godly Man and editor of 50-volume Preaching the Word series.

Summary

This volume is the product of the author’s sermon series on contemporary evangelicalism. The original idea came from his study on Lot’s lamentable accommodations to Sin City from Genesis 15 and his reading of Robert Gundry’s book Jesus the Word According to John the Sectarian. The author believes that there is a great disconnect between what Christians believe and assimilate from sermons and Christian sources and how they actually live. Hence, according to the author the purpose of this volume is to attempt to correct the imbalance (10). There are eleven chapters, two appendixes, scripture index, and general index.

In Chapter 1 the author explains the depth of Lot’s unholy and compromised lifestyle. Lot’s life did not positively influence the city, let alone the people around him because he was so insubstantial. Even though Lot did not practice morally and sexually degraded lifestyle of Sodom, he did not speak out against them. The author posits that it was due to Lot’s accommodating character. According to Hughes:

Though the worldliness of Sodom vexed his righteous soul, he lived as close to the world as he could, hanging to it dear life until the bitter end. And the result was that though God judged all of Sodom except Lot and his daughters, Sodom was reborn in their very lives. We see, then, that it is possible for believing people like us who are truly distressed by the course of this world to live lives that are so profoundly influenced by culture that Sodom is reborn in the lives of those we love the most (15).

Likewise, the author argues that today’s evangelical churches are like Lot, namely, unholy and worldly. However, the Scripture clearly declares that the church is holy in both indicative (what the church is) and imperative sense (what the church is to be). In Chapter 2 the author points out another cause to church’s worldliness – i.e., materialism. He notes that setting apart from materialism has everything to do with the spread of the gospel among the nations. He writes:

We cannot be like the nations and at the same time a light to the nations. A worldly church will not reach the world. If our materialistic pursuits are no different from those of general culture, we will have little to say to culture. If the Gospel has not set us free from the gravity of materialism, if we do not soar above the culture of materialism, what can we have to say to the earthbound people of this world? If we live for the things of Sodom, how will we point others to the hills of salvation (27)?

Another hindrance to church’s holiness is self-focused, pleasure-seeking hedonism, which is the focus of Chapter 3. The author observes that today hedonism has spawned a generation of thrill seekers and the phenomenon of extreme sports. Even church worship is not exempt from hedonism as people go where music is most pleasurable, imagining that the worship of God exists to make them feel good. He argues that if the church is captive to the pursuit of pleasure, there is little opportunity that she will introduce others to the pleasures of God. Hence, according to Hughes, the solution is to allow the Scripture to define and direct our pleasures. Although the Scripture mentions that God’s people can find pleasure in nature, human artistry, family, romantic love and sexual fulfillment, and social life, it is never at the expense of outside of God.

In Chapter 4 the author discusses about watching sensuality. According to Hughes, the recent survey indicates that there is very little difference between what the professing evangelicals watch and the general population watch in regards to sexually immoral and immodest programs. He argues that use of the television is a spiritual matter. The author posits that Christians ought to be mirrors of God’s character to the present culture. Moreover, to claim to be Christian and yet not to feel emotional aversion when Christian moral standards are violated is, at best, to exhibit a kind of mental schizophrenia between our heads and hearts. Hence, the author asserts that to feel no emotion when God is defamed means that we are captive to culture – that the media has got us and that we are worldly.

In Chapter 5 the author points out another hindrance to church’s holiness, namely enjoying violent and voyeuristic entertainment. He offers various statistics to show the connection between young children who are exposed to violence through media and actually acting out violent behaviors. Sexual conduct is the topic of Chapter 6. At the onset the author points out several of the church fathers’ unfortunate misunderstanding of the subject, namely that sex is something carnal and dirty. Thankfully, he counterbalances the erroneous views with another group from the church’s history, namely the Puritan’s pro-sex view. According to Hughes, “The lovemaking of Christians should be deep and joyous and celebrative and lasting. The joy of sex, after which our culture chases headlong, is actually a gift from God” (emphasis his, 78). Although sex is God’s gift and ordained blessing to humanity, it has desecrated into a cultural muck, especially, due to accessibility, anonymity, and affordability of pornography. The author notes that apart from the Scripture’s call, the greatest argument for sexual purity is the living example of a faithful man and woman deeply in love. Furthermore, the world must see that Christ is the center of marriage and the answer to sexual immorality.

In continuance with the previous chapter’s theme, in Chapter 7 the author addresses the issue of immodesty in our culture and in our churches. Perhaps one of the worthy quotes comes from Disciplines of a Godly Woman by Barbara Hughes (the author’s wife), whom he quotes. In essence, she argues that today’s girls and women do not blush and have no shame for the way they dress. As a result, boys and men are tempted to think of the girls/women as mere sex objects. Hence, according to the author, immodesty devalues a woman’s worth, immodesty breeds shallowness, immodesty stumbles men, and immodesty confuses the line between holiness and worldliness.

In Chapter 8 the author focuses on pluralism. He argues that today’s pluralism holds all religions to be equally true. And because all religions are equally true, any claim to the truth is absolutist and bigoted. Moreover, those who insist that they have truth are divisive, un-American, anti-American, and worst of all sinners! – so they say, according to the author. Although the notion of pluralism is good and wonderful (such as diversity in food, culture, ethnicity, music, etc.), what the author warns against is the demand that philosophical and/or theological differences to be all equal, which is utterly impossible since the Bible and Christ are radically exclusive from the fallen world.

Marriage is the topic of Chapter 9. At the onset the author informs that churches in the South have a higher divorce rate than any other parts of the country. He gives three reasons: 1) antinomianism, 2) narcissism, and 3) hedonism. He also argues that what makes a marriage uniquely Christian is because of the cross (i.e., dying to self), the covenant (not a contract), and Christ. Another issue that reflects the worldliness in today’s churches is having a low view of the church and not keeping the Lord’s day holy. Such is the focus of Chapter 10. The author labels some of the uncommitted people into following categories: 1) hitchhiker Christians, 2) the consumer mentality, 3) spectator Christianity, 4) drive-through Christians, 5) relationless Christianity, and 6) churchless “worshippers.” He sees two causes for de-churching: 1) overemphasis on the “invisible” body of Christ and 2) general attitude against authority. Hence, one of the antidotes that the author offers is for the people to recover a biblical vision of what the church truly is.

In Chapter 11 the author argues for a new old fundamentalism that is in line with the paleofundamentalism of John’s Gospel, namely a fundamentalism that while being in the world is morally separated from the world and that unashamedly preaches the gospel. Unfortunately, fundamentalism is often connected to saying no to smoking, drinking, dancing, movie-going, gambling, and the like. However, the author believes that churches also need to tackle against materialism, pleasure-seeking, indiscriminate enjoyment of salacious and violent entertainment, immodesty of dress, voyeurism, sexual laxity, and divorce – with life-transforming gospel. Perhaps the most important point of this chapter is the reminder that whatever the church says no to (e.g. immodesty of dress) it must be replaced with a godly attitude/action (e.g. modesty of dress).

The author concludes the volume with two appendixes. In the first appendix he explains what the gospel is. He rightly points out that the gospel or God story does not begin in the New Testament. Rather, the story of God’s redemption begins in the Old. In the second appendix the author provides a list of websites for movie reviews and other helpful internet filters and safety tips.

Critical Evaluation

This book has some strength. First, the author offers many practical and wise counsels throughout the volume. There is no doubt that this is due to his long tenure as a pastor. He speaks not only from his academic training that includes his biblical and theological convictions, but also from his ministry experiences, which are precious to both new and seasoned ministers. He is not afraid to address difficult or controversial subjects or issues in the church. For instance, even if there is a legitimate ground for divorce (e.g. marital unfaithfulness), he warns against immediate filing for divorcement. Unlike other marriage counselors or pastors, the author is not trigger happy about divorce even though one may have a biblical reason. According to Hughes, “It’s so easy to look for a way out instead of working through the problems. We should not regard a one-time affair as an easy excuse for divorce” (120). In this day and age when many people do not understand the meaning of longsuffering or perseverance, such statement aforementioned is so needed. Likewise, this reviewer believes that this principle should also be applied when a church is on the verge of a church-split or a person wants to leave his local church. Instead of calling a quit out of a kneejerk reaction, people should always try to err on the side of exhausting all options toward reconciliation. This reviewer also appreciates the author’s honest reality of marriage, namely that there is no way to “divorce proof” one’s marriage as some books suggest (121). Apart from the grace of God, it’s a miracle that most couples have not killed each other by now.

Second, Chapter 10 on the church and the Lord’s Day is perhaps the apex of this volume. The fundamental reason why so many churches today are worldly, unholy, and spiritually sick is because many simply do not know what a church is. This writer echoes the author’s solution that churches today need to “recover a biblical vision of what the church truly is” (131).

While the book has strengths, it also has a few weaknesses. First, clarification is needed due to a discrepant statement. For instance, in regards to holiness the author writes, “The call to be holy is not a call to a bootstrap moralistic improvement. Rather, it is a call to live out the practical implications of our holiness in Christ by pursuing holiness as a lifestyle” (21). But why does it have to be either or? Is it possible that to live out the practical implications of our holiness in Christ by pursuing holiness as a lifestyle includes moralistic improvement? For instance, consider Ephesians 2:10, “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.”

Second, the author’s three reasons for higher divorce rate in the South (i.e., antinomianism, narcissism, and hedonism) is not convincing because he makes it seem as if those reasons are unique to churches in the South alone. However, sin is not prone to only geographical location. Unfortunately, those reasons are also prevalent in the West as it is in Northeast and outside of America. Lastly, couldn’t Chapter 6 be tied to Chapter 4? Why another chapter when both are addressing the same issue?

Conclusion

While the present volume is not a book on preaching, preachers will certainly be benefited as it addresses the urgent subject for this hour in the church, namely holiness. It will stoke the fire within the preacher’s heart as it already has for this reviewer. This volume is surely a welcoming addition to preacher’s library.

At the onset let me just say that I am not writing for any self-serving purpose. Instead, it is for informing purpose.

The month of October is pastors’ appreciation month, at least here in the United States. And the second Sunday of October is the National Clergy Appreciation Day. If you didn’t know, now you know. Plan to show some appreciations to your pastor this month. Although I am not a huge fan of christianitytoday.com, they do offer some helpful insights on this. You can click here.

I know of a pastor who has faithfully served the same congregation for over 20 years, yet the church has never shown any public appreciation to their pastor. How tragic! And woe to congregations like this!

I am not suggesting that a church should send the pastor and his wife on an all-expense-paid-cruise or send them away for an all-expense-paid-weekend-getaway. But if a church can do so financially, why not? It is such a rarity these days for a pastor to remain faithful to one congregation for over 20 years, so why not celebrate and show some appreciations to such a faithful man and for his ministry?

If you happen to be a nonpaid-elder at a church (though you don’t have to be an elder to ask these questions) and you are reading this, let me ask you a few questions: What is your church doing for your pastor this month? How is your church going to show appreciations to your pastor and his family? If you haven’t thought through something like this, you should! You need to discuss with other elders and/or leaders regarding how the church should celebrate in showing appreciations to your pastor this month.

Be creative in bringing joy to your pastor. Once again, be creative in bringing joy to your pastor. I can assure you, he’ll never forget such gift. And I can also assure you, you’ll never forget your pastor’s reaction(s).

For me, I am thankful to shepherd congregations in the past who regularly expressed their appreciations and love to me. I’m amazed what little encouraging words could do.

While most pastors would never say what I just said here from their pulpits for fear that they would be misunderstood, I can assure you that they would be encouraged by your appreciations.

But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, 13 and that you esteem them very highly in love because of their work. Live in peace with one another (1 Thessalonians 5:12-13).