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Preaching and Biblical Theology
To author Edmund P. Clowney, biblical theology is not an academic discipline but a "labor of worship." In this volume, Clowney explains biblical theology and relates it to the authority of preaching the perspective and character of preaching and the content of preaching. Clowney writes, "Biblical theology presents the Christ of the Scriptures, and the depth of religious experience which responds in faith to him."
128 pages, Paperback
First published June 1, 1956
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107 people want to read
About the author
Edmund P. Clowney
30 books29 followersBorn in Philadelphia, Pennsylvania, he earned a Bachelor of Arts from Wheaton College in 1939, a Bachelor of Theology from Westminster Theological Seminary in 1942, a Master of Sacred Theology from Yale Divinity School in 1944, and a Doctor of Divinity from Wheaton College in 1966.
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October 29, 2016
Biographical Information
The late Edmund Clowney is renowned throughout the Presbyterian world for his teaching and church leadership. Serving at Westminster Theological Seminary in Philadelphia, PA for several decades, he has written largely on preaching and ecclesiology. His present book, Preaching and Biblical Theology, draws heavily off the theological method of New Testament scholar, Geerhardus Vos. Using such a method—which will be mentioned shortly—he analyzes the various attempts to integrate biblical theology into the life of the church.
Purpose of the Book
While appreciative of the necessary work of systematic theology, Clowney sees the danger in mere doctrinal moralizing and offers the pastor a fresh alternative that is faithful to the scriptures. He seeks to rescue biblical theology from false dichotomies with systematics on one hand, and liberal distortions on the other hand. Clowney also hopes the budding preacher will read the works of Geerhardus Vos.
Organization and Content
In lieu of recent liberal scholarship on biblical theology, Clowney does the necessary groundwork in providing the pastor with a working definition of biblical theology. Recent works had defined biblical theology along the lines of the “History of Religions” school of thinking. Or, the scholar might look at the text along evolutionary lines, thus negating the aspects of redemption and revelation. To have a working definition of biblical theology, Clowney notes, biblical presuppositions are necessary. Following Vos Clowney defines biblical theology as “that branch of exegetical theology which deals with the process of the self-revelation of God deposited in the Bible” (15). This definition opposes any form of liberalism or neo-orthodoxy that denies prepositional truth. It also presupposes, against evolutionary views of revelation, a unity and objectivity in the Bible.
On the conservative side, some will object that such a definition will bring biblical theology into opposition with time-honored disciplines like systematic theology. Not so, Clowney argues, if the pastor recognizes the tension between the two disciplines as necessary. The tension can be properly understood when the pastor recognizes the distinct nature of both disciplines. Systematic theology approaches the text in a linear fashion, while biblical theology traces out the historical developments within God’s redemptive history. The tension can be eased, although never done away with, if the pastor sees the “sensitivity to the distinctiveness of both the form and the content of revelation in each particular epoch [in biblical theology]” (16).
If one is to write on preaching in the modern age, he must justify the authority of preaching over against the autonomy of the post-Christian West. Clowney then does a brief survey of New Testament scholarship with respect to the proclamation of the text. In each setting Clowney notes the challenges to biblical theology that current fads in New Testament studies would pose. Many liberal scholars saw their hope in the “kerygma” of the early church. The scholars sought to emancipate the kerygma of the New Testament form the myth the Church had placed on the gospels. Such thinking immediately led to the “Quest for the Historical Jesus,” which was more indicative of liberal presuppositions than it was of concern for the truth. Regardless of what shape the challenge might take, all presupposed an impossibility of prepositional revelation. God’s message to man was personal, not prepositional. Clowney refutes: “Personal communion with communication is impossible between human subjects, and it is a strange conception of revelation in Christ which denies to him revelatory communication in making known the Father” (27).
Having a covenantal groundwork in the Old Testament, Clowney applies this to the New Testament to establish authority for biblical theology and preaching. Christ is prophet, priest, and king in the New Testament—the self-interpreted Word of John 1 (51). Besides being the Son of God, his authority is first seen as that of an Old Testament prophet proclaiming the message of God. But not only is he a prophet, he is the fulfillment of prophecy. Furthermore, the apostles are endowed with authority as they, being witnesses of Christ’s resurrection, proclaim the whole counsel of God, which has been fulfilled in Christ. “Their apostolic ministry,” says Clowney, “is the foundation of authority in the New Testament church, for by their witness the word of Christ is given to the church” (59).
The character of preaching, if it is to be driven by biblical theology, must enrich the listeners with the full scope of God’s redemptive work. Such preaching is driven by biblical eschatology. The preacher thus realizes that he is living in the last days, knows Christ’s kingdom has been established, and is driven with an urgent message of the grace of God in the person of Christ. Clowney exults, “The evangel of the prophet Isaiah is that which is fulfilled by Jesus of Nazareth. The year of Jubilee has come, therefore we must proclaim liberty to the captive…the latter days have come, the days in which the Lord is glorified, and he has poured out his Spirit upon men” (67-68).
The only flaw in the book comes in the middle of this otherwise edifying chapter. Clowney notes the mission-orientation of the Church was lost upon the establishment of Constantine. He writes how the church has lost much of her vigor in missions. Clowney: “No doubt this came about through the confusion of church and state which began in the age of Constantine” (69). Now, one can legitimately roast Constantine on a number of issues, but this overlooks the gospel’s explosion on the island of Britain, for example. Granted, much of the Roman and Grecian church lost their power due to state control, but he tries to put too much historical commentary in one paragraph. Clowney ends his chapter on the character of preaching with a challenge to the pastor to balance the ethical and the redemptive element in his preaching.
What does a sermon driven by biblical theology look like? The pastor has two tasks before him. He recognizes the unity of God’s salvation throughout biblical history. He proclaims to his flock that Abraham rejoiced to see Messiah’s day and we too long to feast with the prophets when the kingdom of God is consummated at the end of the ages. He also notes the “epochal structure” of redemptive history. This prevents him from arbitrarily chopping unity of God’s revelation and redemption, as the early dispensationalists did (88). However, the pastor does pay attention to the historical nature of the God’s acts in history. The preacher who would preach along the lines of biblical theology takes note of symbolism and typology in the scriptures. God’s revelation is laden with types and shadows that point to the future redemption accomplished by Christ. “Until the heavenly reality is manifested, the covenant fellowship is mediated through earthly symbols, ‘like in pattern’ to the heavenly archetype (Heb. 9:24, 25)” (100). Clowney guides the bible student in interpreting symbols and types: 1) They symbol is distinct from that which it represents; 2) There is a relation between the symbol and the reality symbolized; 3) The reference of the symbols is divinely established in revelation; 4) The symbols may be classified in various groups (103-108).
Evaluation
Clowney’s book is written along the lines of heroic disorder. His thoughts and guidance to the reader are superb and Clowney himself appears to soar at times. His passion for his subject is not lost on the reader. Nevertheless, there were times where one wondered where he was going with an idea. He did repeat a number of times several of his best ideas and phrases throughout the book, although to the delight of the reader. Writing from what appears to be an amillennialist interpretation of scripture, it is curious as to why he did not address dispensational challenges more often than he did. The book is extremely edifying and relevant to the church at large. It is a book that will stay on the pastor’s desk as he searches the scriptures. Clowney achieves his goal in exciting students to take up the task of biblical theology.
Application
Clowney’s work is utterly relevant to the church and those who long for their sermons to be clothed with the Spirit’s power. What else could enflame preaching but the glorious proclamation of what God has done in Christ in history? Whether he goes into the pulpit or the lectern, Clowney provides both a tonic to the tired preacher and a caution to the theologian who might divorce systematic theology from biblical theology. It provides the bible student with a hermeneutic that sees Christ, properly interpreted, in all scripture, thus avoiding trite moralizing.
The late Edmund Clowney is renowned throughout the Presbyterian world for his teaching and church leadership. Serving at Westminster Theological Seminary in Philadelphia, PA for several decades, he has written largely on preaching and ecclesiology. His present book, Preaching and Biblical Theology, draws heavily off the theological method of New Testament scholar, Geerhardus Vos. Using such a method—which will be mentioned shortly—he analyzes the various attempts to integrate biblical theology into the life of the church.
Purpose of the Book
While appreciative of the necessary work of systematic theology, Clowney sees the danger in mere doctrinal moralizing and offers the pastor a fresh alternative that is faithful to the scriptures. He seeks to rescue biblical theology from false dichotomies with systematics on one hand, and liberal distortions on the other hand. Clowney also hopes the budding preacher will read the works of Geerhardus Vos.
Organization and Content
In lieu of recent liberal scholarship on biblical theology, Clowney does the necessary groundwork in providing the pastor with a working definition of biblical theology. Recent works had defined biblical theology along the lines of the “History of Religions” school of thinking. Or, the scholar might look at the text along evolutionary lines, thus negating the aspects of redemption and revelation. To have a working definition of biblical theology, Clowney notes, biblical presuppositions are necessary. Following Vos Clowney defines biblical theology as “that branch of exegetical theology which deals with the process of the self-revelation of God deposited in the Bible” (15). This definition opposes any form of liberalism or neo-orthodoxy that denies prepositional truth. It also presupposes, against evolutionary views of revelation, a unity and objectivity in the Bible.
On the conservative side, some will object that such a definition will bring biblical theology into opposition with time-honored disciplines like systematic theology. Not so, Clowney argues, if the pastor recognizes the tension between the two disciplines as necessary. The tension can be properly understood when the pastor recognizes the distinct nature of both disciplines. Systematic theology approaches the text in a linear fashion, while biblical theology traces out the historical developments within God’s redemptive history. The tension can be eased, although never done away with, if the pastor sees the “sensitivity to the distinctiveness of both the form and the content of revelation in each particular epoch [in biblical theology]” (16).
If one is to write on preaching in the modern age, he must justify the authority of preaching over against the autonomy of the post-Christian West. Clowney then does a brief survey of New Testament scholarship with respect to the proclamation of the text. In each setting Clowney notes the challenges to biblical theology that current fads in New Testament studies would pose. Many liberal scholars saw their hope in the “kerygma” of the early church. The scholars sought to emancipate the kerygma of the New Testament form the myth the Church had placed on the gospels. Such thinking immediately led to the “Quest for the Historical Jesus,” which was more indicative of liberal presuppositions than it was of concern for the truth. Regardless of what shape the challenge might take, all presupposed an impossibility of prepositional revelation. God’s message to man was personal, not prepositional. Clowney refutes: “Personal communion with communication is impossible between human subjects, and it is a strange conception of revelation in Christ which denies to him revelatory communication in making known the Father” (27).
Having a covenantal groundwork in the Old Testament, Clowney applies this to the New Testament to establish authority for biblical theology and preaching. Christ is prophet, priest, and king in the New Testament—the self-interpreted Word of John 1 (51). Besides being the Son of God, his authority is first seen as that of an Old Testament prophet proclaiming the message of God. But not only is he a prophet, he is the fulfillment of prophecy. Furthermore, the apostles are endowed with authority as they, being witnesses of Christ’s resurrection, proclaim the whole counsel of God, which has been fulfilled in Christ. “Their apostolic ministry,” says Clowney, “is the foundation of authority in the New Testament church, for by their witness the word of Christ is given to the church” (59).
The character of preaching, if it is to be driven by biblical theology, must enrich the listeners with the full scope of God’s redemptive work. Such preaching is driven by biblical eschatology. The preacher thus realizes that he is living in the last days, knows Christ’s kingdom has been established, and is driven with an urgent message of the grace of God in the person of Christ. Clowney exults, “The evangel of the prophet Isaiah is that which is fulfilled by Jesus of Nazareth. The year of Jubilee has come, therefore we must proclaim liberty to the captive…the latter days have come, the days in which the Lord is glorified, and he has poured out his Spirit upon men” (67-68).
The only flaw in the book comes in the middle of this otherwise edifying chapter. Clowney notes the mission-orientation of the Church was lost upon the establishment of Constantine. He writes how the church has lost much of her vigor in missions. Clowney: “No doubt this came about through the confusion of church and state which began in the age of Constantine” (69). Now, one can legitimately roast Constantine on a number of issues, but this overlooks the gospel’s explosion on the island of Britain, for example. Granted, much of the Roman and Grecian church lost their power due to state control, but he tries to put too much historical commentary in one paragraph. Clowney ends his chapter on the character of preaching with a challenge to the pastor to balance the ethical and the redemptive element in his preaching.
What does a sermon driven by biblical theology look like? The pastor has two tasks before him. He recognizes the unity of God’s salvation throughout biblical history. He proclaims to his flock that Abraham rejoiced to see Messiah’s day and we too long to feast with the prophets when the kingdom of God is consummated at the end of the ages. He also notes the “epochal structure” of redemptive history. This prevents him from arbitrarily chopping unity of God’s revelation and redemption, as the early dispensationalists did (88). However, the pastor does pay attention to the historical nature of the God’s acts in history. The preacher who would preach along the lines of biblical theology takes note of symbolism and typology in the scriptures. God’s revelation is laden with types and shadows that point to the future redemption accomplished by Christ. “Until the heavenly reality is manifested, the covenant fellowship is mediated through earthly symbols, ‘like in pattern’ to the heavenly archetype (Heb. 9:24, 25)” (100). Clowney guides the bible student in interpreting symbols and types: 1) They symbol is distinct from that which it represents; 2) There is a relation between the symbol and the reality symbolized; 3) The reference of the symbols is divinely established in revelation; 4) The symbols may be classified in various groups (103-108).
Evaluation
Clowney’s book is written along the lines of heroic disorder. His thoughts and guidance to the reader are superb and Clowney himself appears to soar at times. His passion for his subject is not lost on the reader. Nevertheless, there were times where one wondered where he was going with an idea. He did repeat a number of times several of his best ideas and phrases throughout the book, although to the delight of the reader. Writing from what appears to be an amillennialist interpretation of scripture, it is curious as to why he did not address dispensational challenges more often than he did. The book is extremely edifying and relevant to the church at large. It is a book that will stay on the pastor’s desk as he searches the scriptures. Clowney achieves his goal in exciting students to take up the task of biblical theology.
Application
Clowney’s work is utterly relevant to the church and those who long for their sermons to be clothed with the Spirit’s power. What else could enflame preaching but the glorious proclamation of what God has done in Christ in history? Whether he goes into the pulpit or the lectern, Clowney provides both a tonic to the tired preacher and a caution to the theologian who might divorce systematic theology from biblical theology. It provides the bible student with a hermeneutic that sees Christ, properly interpreted, in all scripture, thus avoiding trite moralizing.
September 8, 2022
This is a short, helpful work that connects biblical theology to preaching. Clowney defines biblical theology, then talks about how this field of study impacts the authority, character, and content of Christian preaching. This is not a deep dive into either biblical theology or preaching, but it is a clarifying perspective on the relationship between these two areas of study. Clowney's comments on one's view of revelation and how one sees authority in the act of preaching is particularly insightful.
October 30, 2022
Even 50 years on this book proves an incredible aid to the preacher seeking to faithfully handle and exposite the Word of God. I recommend it heartily.
I wish this had been assigned to me in Seminary as it would have summarized effectively what took my professors 3 years to communicate to me.
If you are looking for a crash course in Biblical Theology and it’s practical application to the study of the Word of God, Clowney’s “Preaching and Biblical Theology” will be a fast friend and helpful counselor in your endeavors.
I wish this had been assigned to me in Seminary as it would have summarized effectively what took my professors 3 years to communicate to me.
If you are looking for a crash course in Biblical Theology and it’s practical application to the study of the Word of God, Clowney’s “Preaching and Biblical Theology” will be a fast friend and helpful counselor in your endeavors.
June 3, 2024
So good. Helpful distinction between systematic theology (ordered by logic) and Biblical theology (ordered historically). And a helpful reminder (as another Sunday is coming) that the pulpit does not drive us to the text, but the text drives us to the pulpit. May God bless his church with preachers who can steward the Gospel well.
July 20, 2024
Outstanding application of a Vosian biblical theology.
Christian preaching must relate the text first to its immediate theological context, and second to the whole of redemptive history, from the historical place which it occupies.
Christian preaching must relate the text first to its immediate theological context, and second to the whole of redemptive history, from the historical place which it occupies.
February 17, 2025
A primer.
July 17, 2025
An attempt at a new solution to an old problem.
April 22, 2019
Not an easy read, but I wanted to read as Tim Keller holds Clowney as one of the fathers of his preaching ministry, and this is one of the few books written by Clowney on preaching. The first half spends analysing the liberal shredding of the Scriptures which renders any form of biblical theology a pipe-dream. Clowney sees biblical theology as providing "the full context for the exegesis of passages which mis be understood not only in the setting of a book, but also in the "horizon" of a period of revelation."
He subdivides systematic theology as a theology that "seeks to summarise the total teaching of Scripture under certain "loci" of God, man, salvation and the church. he distinguishes this from biblical theology as "redemptive-historical" with the need to understand biblical theology as that which "recognises both the historical and progressive character of revelation and the unity of divine counsel which it declares."
He spends quite some time addressing CH Dodds distinction on kerygma and did ache seeing this as stripping authority from the Bible and assigning it to the church, and the danger of our speech-acts being the one with power rather than God's.
He makes an insightful comment that on the road to Emmaus "Before their eyes were opened to know the Lord, their minds were opened to understand his Word, and their hearts burned with the recognition that Moses and all the prophets had spoken of Christ in his sufferings and glory."
Chapter 2 was quite dry and hard to track, but ultimately was about the revelation of the voice of the Lord. "having spoken in the prophets, God hath spoken in his Son. The many messages given through God's servants lead to the final message spoken by God's Son. But in each case the authority is God's. There is no need for red-letter Bible." and that our role as preachers is "the teaching of Jesus, which connects with and fulfils the revelation of the Old Testament that is to be proclaimed along with his saving deeds."
Chapter 3 is worth reading the book for alone. "Our great sin in preaching issuer little faith and therefore our little joy. We forget who our Saviour is and where he is. We even manage to preach christology without any real understanding of the present kingship of Christ." or to add to this "The gospel message as it is defined in the New Testament is a missionary message which concerns the whole world. He who does not see the need of proclaiming it does not understand it."
His Christocentric view of preaching comes through clearly "Most importantly of ll, biblical theology serves to centre preaching on its essential message: Jesus Christ. Preaching must be theological. Salvation is of the Lord, and the message of the gospel is the theocentric message of the unfolding of the plan of God for our salvation in Jesus Christ. He who would preach the word must preach Christ."
I totally agree that much Old Testament preaching can become moralizing. Be like David, or don't be like David . "Without insight into the theological horizon of the period concerned, we will fall into thin moralising which misses the progress of redemptive history and fails to see Christ in the midst."
He goes on to unpack a handful of passages to help show this approach in application, and in the final chapter looks at some practical aspects for the preacher
He subdivides systematic theology as a theology that "seeks to summarise the total teaching of Scripture under certain "loci" of God, man, salvation and the church. he distinguishes this from biblical theology as "redemptive-historical" with the need to understand biblical theology as that which "recognises both the historical and progressive character of revelation and the unity of divine counsel which it declares."
He spends quite some time addressing CH Dodds distinction on kerygma and did ache seeing this as stripping authority from the Bible and assigning it to the church, and the danger of our speech-acts being the one with power rather than God's.
He makes an insightful comment that on the road to Emmaus "Before their eyes were opened to know the Lord, their minds were opened to understand his Word, and their hearts burned with the recognition that Moses and all the prophets had spoken of Christ in his sufferings and glory."
Chapter 2 was quite dry and hard to track, but ultimately was about the revelation of the voice of the Lord. "having spoken in the prophets, God hath spoken in his Son. The many messages given through God's servants lead to the final message spoken by God's Son. But in each case the authority is God's. There is no need for red-letter Bible." and that our role as preachers is "the teaching of Jesus, which connects with and fulfils the revelation of the Old Testament that is to be proclaimed along with his saving deeds."
Chapter 3 is worth reading the book for alone. "Our great sin in preaching issuer little faith and therefore our little joy. We forget who our Saviour is and where he is. We even manage to preach christology without any real understanding of the present kingship of Christ." or to add to this "The gospel message as it is defined in the New Testament is a missionary message which concerns the whole world. He who does not see the need of proclaiming it does not understand it."
His Christocentric view of preaching comes through clearly "Most importantly of ll, biblical theology serves to centre preaching on its essential message: Jesus Christ. Preaching must be theological. Salvation is of the Lord, and the message of the gospel is the theocentric message of the unfolding of the plan of God for our salvation in Jesus Christ. He who would preach the word must preach Christ."
I totally agree that much Old Testament preaching can become moralizing. Be like David, or don't be like David . "Without insight into the theological horizon of the period concerned, we will fall into thin moralising which misses the progress of redemptive history and fails to see Christ in the midst."
He goes on to unpack a handful of passages to help show this approach in application, and in the final chapter looks at some practical aspects for the preacher
June 20, 2018
This was a helpful little book that attempted to navigate the contours of good preaching of a biblical-theological nature. How avoid over-emphasizing either redemptive history or ethical requirements in the end product? Clowney argues it's only through a proper understanding of unfolding revelation that we can manage this feat. This book is dense, and it's not a light read. Each sentence is pretty packed with theology and gold that needs to be mined.
He breaks the book down into four parts:
1) What is Biblical Theology?
2) Biblical Theology and the Authority of Preaching
3) Biblical Theology and the Character of Preaching
4) Biblical Theology and the Content of Preaching
I found a couple things to be remarkably helpful:
First, I admired his emphasis on placing a text within its proper "theological horizon". Where in redemptive history is this text taking place? If it's in the Old Testament, where exactly is it? Pre-fall? Post-fall? (page 89 goes into grand detail these phases) Or in the New- is it Christ's incarnation, crucifixion, resurrection, or ascension? This will help us to see it's proper Christo-centric application.
Second, I appreciated the weight he placed on knowing 1) the time in which we are preaching and 2) where we are preaching. In particular, that first point has massive implications. We are preaching in the days of an inaugurated kingdom, the days of the already-but-not-yet eschatology, where Christ ministers to His people by the Word.
Clowney spends a little time at the end exploring symbols and types, but I found it a little unclear. Maybe to be revisited at a later date.
Helpful book!
He breaks the book down into four parts:
1) What is Biblical Theology?
2) Biblical Theology and the Authority of Preaching
3) Biblical Theology and the Character of Preaching
4) Biblical Theology and the Content of Preaching
I found a couple things to be remarkably helpful:
First, I admired his emphasis on placing a text within its proper "theological horizon". Where in redemptive history is this text taking place? If it's in the Old Testament, where exactly is it? Pre-fall? Post-fall? (page 89 goes into grand detail these phases) Or in the New- is it Christ's incarnation, crucifixion, resurrection, or ascension? This will help us to see it's proper Christo-centric application.
Second, I appreciated the weight he placed on knowing 1) the time in which we are preaching and 2) where we are preaching. In particular, that first point has massive implications. We are preaching in the days of an inaugurated kingdom, the days of the already-but-not-yet eschatology, where Christ ministers to His people by the Word.
Clowney spends a little time at the end exploring symbols and types, but I found it a little unclear. Maybe to be revisited at a later date.
Helpful book!
December 13, 2021
Fantastic. If you want to know what it means to be "Gospel-centered" in your pulpit ministry then you must check out this work. Clowney shows us how the redemptive historical hermeneutics of giants like Vos, Kline, Ridderbos, and even himself need to be brought to "street level" in pulpit ministry.
Chapters 3-4 are worth the price of the book and are worth being referenced often by those who preach. I will reference them often myself.
It would also serve younger preachers who are often taught a single method of expository preaching to listen to Clowney's sermon audio. He will challenge their presuppositions and hopefully spur them on to both faithfulness and creativity in the pulpit.
Chapters 3-4 are worth the price of the book and are worth being referenced often by those who preach. I will reference them often myself.
It would also serve younger preachers who are often taught a single method of expository preaching to listen to Clowney's sermon audio. He will challenge their presuppositions and hopefully spur them on to both faithfulness and creativity in the pulpit.
September 23, 2021
Edmund Clowney is a wonderful author in the field of biblical theology. Here he attempts to demonstrate the vitality of biblical theology to the practice of preaching. A bit “heavy” at times, the read will find plenty of gems to apply to his or her preaching ministry.
September 11, 2018
Need to read it again. Wonderful book exposing the roots in which preaching must lie.
March 5, 2019
Excellent. In every possible way.
Read
November 26, 2022Clowney is not a good writer. And his focus was more on what biblical theology is and less on how to apply biblical theology to preaching.
December 19, 2023
Great little book on incorporating biblical theology in preaching. The insights on the OT he throws in as asides are worth the read by themselves.
July 11, 2024
Helpful both on preaching and biblical theology. Clowney addresses how biblical theology should affect the task of preaching and inform its content.
March 11, 2025
Excellent book on biblical theology and how it informs preaching at a high level.
May 20, 2012
In a lot of ways, I'm am already a curmudgeon. I dislike most new things. I immediately value a lot of old traditions and ideas. I am horrendously nostalgic.
I also have ideas that are very central to me and I love when I see evidence of these ideas in old books. This book was written in '61 and very succinctly captures some of the core ideas about preaching and theology that I hold dear.
My favorite part of the book was the greek word for preaching : kerygma.
The book goes on to describe in practical terms, including examples, of how one preaches Christ, how one preaches historical-redemptive styles as opposed to simple moralistic tales. Indeed many things won't make sense:
Preaching in Biblical theology was an invigorating read that left me burning to preach Christ and Him crucified and I rejoice those of us who would endeavor to do this are humbling joining a tradition that stretches back 50 years to this book and millennia to the apostles.
I also have ideas that are very central to me and I love when I see evidence of these ideas in old books. This book was written in '61 and very succinctly captures some of the core ideas about preaching and theology that I hold dear.
My favorite part of the book was the greek word for preaching : kerygma.
It is a New Testament noun for preaching that implies that the gospel is a royal proclamation and the preacher an official messenger; the kerygma is the message of The King's herald. It describes the work of the preacher in apostolic contrast to the jovial flippancy; high-flown speculation, sentimental gush, moralistic naggin, and a dozen other abuses of the pulpit. Nor can it be applied readily to such sermon substitutes as book reviews, interpretive dancing, panel discussions, feature movies, or baptized vaudeville.
The book goes on to describe in practical terms, including examples, of how one preaches Christ, how one preaches historical-redemptive styles as opposed to simple moralistic tales. Indeed many things won't make sense:
Judged by our usual ethics, Michal was quite right in despising Davids performance before the ark, and Judas in criticizing the extravagance of Mary's use of perfume in Bethany. ... David's exulting joy prefigures the triumph of the ascension of CHrist; Mary's extravagant worship anoints the Lord's Anointed before his burial. All these not only testify of Christ but provide a deeper understanding of our own obedience to him. The redemptive-historical may by no means contrasted with the practical.
Preaching in Biblical theology was an invigorating read that left me burning to preach Christ and Him crucified and I rejoice those of us who would endeavor to do this are humbling joining a tradition that stretches back 50 years to this book and millennia to the apostles.
April 26, 2022
Clowney sets about directing preaching through a focus on theology. He brings the whole redemptive scope of the Bible into sharp relief as he traces the principles of theology in an effort to lay out a "method" for preaching. It is not so much a method as it is neatly replicable, but in that it depends on a growing knowledge and dependency of Scripture to speak for itself. As a preacher presses into what God was doing in a particular time and place in His redemptive plan, various particular applications will arise, which can then be connected with our time.
It greatly frees preaching from its text-plucking, topical, contemporary news-centered orbit.
It greatly frees preaching from its text-plucking, topical, contemporary news-centered orbit.
August 18, 2015
In this series of lectures (first given in 1956), Clowney discusses the nature of preaching and the place that biblical theology has in it. Seeing the Bible as a cohesive whole, telling not many stories but one overarching narrative, he argues, is critical to a proper exposition and proclamation of the gospel. Although firmly sound, Clowney’s work here is unfortunately dry, bordering on tedious at times. It’s worth reading, but knowledge derived will not come easily.
June 29, 2016
So much respect for Leon Morris. His books and commentaries are a generous gift to us. That being said I think one can be better helped by some of his other works such as "The Atonement", and his excellent commentary on John in the NICNT series. As far as this particular topic, Preaching and Biblical Theology, I would recommend Graeme Goldsworthy!
Displaying 1 - 21 of 21 reviews