I recall with a sense of responsibility a comment one of those above mentioned mentors and models of ministry made to the effect that as preachers our calling is not only to expound the text to our people but to model how to read and understand the text for our people. One goal of my ministry, God helping me, is to try to equip our little congregation to handle the Bible well for themselves.
It was an experience that reinforced a growing conviction that unless pastors visit their people and know them, their ability to pastor them well from the pulpit will be greatly impaired.
My second reason for selecting Job was more directly pastoral. In the course of pastoral visitation and counseling I became increasingly aware of the numbers of people in the congregation who were hurting, confused, depressed, wondering where God was in their trials.
And that takes me to another reason for preaching on Job and that is its polemic and apologetic value. We minister in a context where Christians are bombarded with books and resources offering them their best life now. It can therefore be a deeply disillusioning experience to discover that the program for health and wealth and happiness we have bought into was void of real resources to deliver on its promises.
And finally we turned to the book of Job because, when read in canonical context, it is impossible not to find lines of connection with the central story of scripture focused on Jesus Christ. In short, Job is a gospel book.
If there was a single lesson preaching Job has reinforced for me it would be that pastoral care informs the pulpit, and when it does the pulpit in turn accomplishes effective pastoral care.
If I had read this book a few years ago, it would have rocked my world, I think. It is only since I began attending Grace Fellowship Church that I’ve come to see the value of the public reading of Scripture not as a simple means to an end—a way to get us from the music to the sermon—but as an end in itself. In this church I’ve come to see the reading of Scripture as a core part of the teaching ministry of the church. The Word preaches; the Word is the
sermon before the sermon. And if this is true, then we ought to invest effort in reading it well. This can only be the case where the reading of Scripture is given prominence within the worship service and where the person reading is talented and passionate about what he is doing.
This is what he wants to see: talented individuals who make it their ministry in the church to participate in the worship service by reading Scripture. His tips range from how stand before a crowd and deliver an effective reading of Scripture to how to prepare a passage to how to breath when nervous to everything in between. He then provides some teaching on how to teach others to participate in this ministry before concluding with some more practical guidance on preparation, delivery and so on. It is in all ways a practical book. I love his vision here and would rejoice to see churches adopting it.
1. On the face of it, the basic literary genre of Genesis 1-4 is that of historical narrative (as opposed to, e.g., poetry, legal code, or apocalypse).
2. The first five verses of Genesis 5 not only describe events in Adam’s life, they attaches specific numerical dates to those events.
3. The author of Genesis presents the book as a seamless historical account.
4. Adam is named in the genealogy in 1 Chronicles 1.
5. The interpretation of Hosea 6:7 is disputed, but a good case can be offered that taking ‘Adam’ as a reference to the first human being, rather than as a place-name or as ‘mankind’, makes best sense in the context.
6. The genealogy of Jesus Christ given in Luke 3:23-38 traces all the way back to Adam.
7. In Matthew 19:3-9, in answer to a question about divorce, Jesus refers the Pharisees back to the account of the creation of Adam and Eve in Genesis 1-2.
8. In Romans 5:12-21, Paul draws his famous parallel between Adam and Jesus.
9. In the same passage, Paul states that “death reigned from Adam to Moses” (verse 14). Paul clearly means to refer to a specific period in human history;
10. Paul’s parallel between Adam and Christ reappears in 1 Corinthians 15:21-22 (also verse 45).
11. In 1 Timothy 2:12-14, Paul refers to specific details about the creation and fall of Adam and Eve to support his instructions about women teaching in the church.
12. Jude 14 refers to “Enoch, the seventh from Adam”; it’s a reasonable presumption that the author of Jude viewed both Enoch and Adam as historical individuals.