Editor’s Note: Tim Bradley is Pastor for Biblical Counseling and Family Ministry at Desert Springs Church in Albuquerque, NM. This post is a summary of D.A. Carson’s message from Saturday afternoon at Clarus, March 21, “The Parable of the Good Samaritan,” from Luke 10:25-37.

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Dr. Carson began by stating that while the parable of the Good Samaritan is likely the most well-known parable in our culture, it is also one of the most misunderstood. Many believe the parable essentially teaches “Christianity is all about being nice to your neighbor,” but Carson repudiated this as the main teaching of the parable. He stated that most do not understand the context and therefore misunderstand the parable. In winsome fashion Dr. Carson reflected upon his own father who taught him, among other things, “a text without context becomes a pretext for a proof text.” In light of this Carson explained both the immediate and extended context of the parable, so that we may truly understand Jesus and the hope of the gospel.

The Parable In the Immediate Context

The immediate context is a Jewish “lawyer-theologian” asking Jesus a question in order to “test” Him. The lawyer asks, “Teacher, what shall I do to inherit eternal life?” He is attempting to discredit Jesus by his question, but Jesus answers the lawyer’s question with a masterful question of His own, which leaves the lawyer trapped. The lawyer knows he does not measure up to the standard given in his own answer, and that he cannot go and do this as Jesus has now told him he must do. In response to the lawyer’s second question, Jesus tells this parable to set up his own next question.

Carson explains there is much context to be understood in the parable itself, especially about the actions of the Samaritan, who got down from his beast to care for the man, took him to an inn, cares for him further, and provides for all his costs of healing and care in order to save the beaten, half-dead, naked man from death and slavery. Carson states Jesus is taking the OT law and forcing it upon the heart. In the end, He asks the lawyer which man in the parable was a neighbor to the robbed man. Being trapped again with the impossibility of this, and having difficulty with even mentioning the Samaritan, the lawyer answers in a general way by stating, “The one who showed mercy toward him.” And Jesus again tells him to go and do likewise.

The Parable in the Extended Context

The larger context of this parable must be understood by understanding that the book of Luke turns in 9:51, and that from this point in Luke’s gospel Jesus is “on the way” to Jerusalem and the cross. This means that the parable must be understood as being under the shadow of the cross. Jesus’ undeterred determination to get to Calvary and finish His work is critical to understanding this parable. Jesus is saying the ultimate answer to the lawyer’s question is that there is only one thing that is really needed—to become My disciple on the way to My cross. Jesus and His gospel is the answer to the question.

Three Pastoral Reflections

Carson concluded with these three pastoral reflections:

1. If we are to think of eternal life as inherited, then we must see clearly that we cannot possibly earn this inheritance.
2. Who is the Good Samaritan? Jesus is the one who rescues the dead and damned, pays for it all, rescues them from slavery, and is often hated by the ones he cares for.
3. Clearly Jesus expects His followers to live as he does.  The gospel of Jesus justifies us, but it also transforms us.

Editor’s Note: Ethan Hester is the Interim Senior Pastor at Grace Bible Church, Las Cruces, NM. He is a member of the Albuquerque Chapter of The Gospel Coalition. This post is a summary of David Helm’s message from Saturday afternoon at Clarus, March 21, “Preaching: God’s Speech,” from Acts 17:16-34.

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Pastor David Helm began his message by reminding us that his addresses at this conference are not sermons but rather two seamless talks (the first in Session 4) on the important subject of preaching the Word. So far he has asked three questions: 1) What is preaching?, 2) What does preaching do?, and 3) What strategies can we learn from the Athenian setting of Acts 17 that all preachers can employ?

As we continue our look at Acts 17 we consider two more questions about Paul’s preaching to the Athenians:

Where Does Paul’s Athenian Discourse Fall In Regards to Preaching?  Is it preaching?  

We ask this question because there are some who would claim that Paul’s sermon in Athens is a non-Christian sermon. To discern if this is true we first need to recognize the language. The dominant word in the New Testament for preaching is kerysso. But in the second half of Acts a different word emerges euaggelizo which means to bring good news.

These two words for preaching are like the two rings used by a magician, in that they can be put together or pulled apart with no issue.  The Athenian discourse of Paul falls into the sense of preaching that is of the second word. It is bringing good news. We must recognize that while Paul’s preaching at the Areopagus doesn’t seem to be the same kind of preaching that we may expect on a Sunday morning, is very much preaching because he is proclaiming the truth of the gospel.

What Can We Learn From This Sermon To Put Into Practice?

There is a debate in missiology as to whether or not or how much we should contextualize in missionary work, yet we see that Paul has no issue contextualizing by helping the Athenians see the truth of the gospel through appealing to their belief in “the unknown god”. While, like Paul, we should find ourselves to be “provoked” by the idols of our culture, we shouldn’t entirely isolate ourselves from understanding the unknown gods around us, that we might use them to point others to Jesus.

Another take away from Paul’s sermon is his command of the grand sweep of Biblical history. We can observe the impact that this understanding and communication of God’s plan and work in history has in evangelism. From this we must ask ourselves how well we can grasp and communicate the plan of redemptive history, and how we might work towards a better command of God’s story.

Finally, Paul’s address at the Areopagus proves its validity from the response of those who heard. They responded in one of three ways: some mocked, some had renewed interest, and some joined him and believed.  We should not be surprised when our proclamation of the gospel brings the same range of responses.

Conference Photography by Ben Moore Photography. Contact Ben at ben236@me.com.

Editor’s Note: Marc Wilson is Elder and Rector at St. Patrick’s Church, Las Cruces, NM. He is a member of the Albuquerque Chapter of The Gospel Coalition. This post is a summary of Alistair Begg’s message from Saturday morning at Clarus, March 21, “Preaching In and Out of Season,” from 2 Timothy 3:16-4:8.

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“Preach the Word!” This was the clear message from Alistair Begg who blessed those sitting under his teaching this morning at TGC Albuquerque’s Clarus ’15 gathering. What are we to do as our culture turns from God’s revelation to human speculation? How are we to engage those who want spirituality disconnected from any biblical truth? “Preach the Word” was Paul’s charge to Timothy as he contended with similar circumstances in the church at Ephesus.

At a time of transition from apostolic to post-apostolic times, Paul emphasized the important “ministry of reminder” by directing Timothy to continue in what he had learned and convinced of since infancy. That which Timothy was to remember is contained within “the Holy Scriptures” (Old Testament) and able to make one wise for salvation through faith in Jesus. Thus, Paul was passing on the gospel to Timothy at this time of transition, and the “Bible is key to gospel competence.” Timothy was not to deviate from that which equipped him for the work to which Paul charged him. That fundamental charge was, “preach the Word.” Timothy was called to be faithful to the charge of this ministry, and such faithfulness would likely result in sufferings similar to Paul’s (4:6). Begg helpfully highlighted two key aspects of this charge and their relevance for us today.

First, preaching is a Solemn Charge. The solemnity of the charge, as highlighted in 4:1, is with a view to “the Day” in 4:8.  This charge involves patiently and carefully “reproving, rebuking, and exhorting” consistently while also being aware of our environment. Even when the “season” is “daunting and discouraging,” we must trust that God’s Word speaks to people in different situations. Whether congregations are “receptive or hostile, dreadful or delightful, tuned-in or tuned-out, growing or dwindling”, the preached Word will consistently meet their needs and fulfill God’s purposes. The preached Word must be our source of confidence. The best preachers are “men who are awed with the charge of their ministry” to preach the Word. There is a great danger for preachers and the people to remain unchanged under the preaching of the Word. Preachers are accountable to God because they are keeping watch over the souls of God’s people, dealing with the eternal dimension of one’s existence.

Secondly, preaching is a Simple Charge. Confidence in God’s Word convinces the preacher that “he does not have to come up with something” to meet the diverse needs of the people because “God has come down with something.” What God has spoken is contained in the Bible. God has spoken His sufficient Word. In quoting AW Tozer, Begg reminds that “we are not diplomats but prophets, and our message is not compromise but an ultimatum.” To “preach the Word” is a call for one to “look and live.” Even when the biblical assessment of fallen humanity is unappealing to its hearers, we must remain patiently confident in the Scriptures to reprove, rebuke and exhort knowing there is glorious good news for those who acknowledge their fallen condition and the need for God’s Word. The Bible contains the gospel that makes us wise for salvation through faith in Christ Jesus. Therefore, whether in or out of season, “preach the Word!”

Editor’s Note: Michael Kelshaw is the Head Minister at Trinity at the Marketplace, Albuquerque, NM. He is a member of the Albuquerque Chapter of The Gospel Coalition. This post is a summary of David Helm’s message from Saturday morning at Clarus, March 21, “Preaching: God’s Strategy,” from Acts 17:16-34.

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In the fourth session of Clarus ’15, David Helm walked through the entire book of Acts, showing that preaching was the strategy of God for the expansion of the gospel.

What Is Preaching?

According to Helm, preaching “is the public announcement of the gospel from the Scriptures by one who is authorized to have responsibility for it.” The Greek word “to preach” is literally the public proclamation of a message by a herald on behalf of a king, and in the context of the New Testament, preaching is connected to an object—the gospel. The Word of God is the gospel; it is the message from God of the death and resurrection of Jesus, and the need for repentance and offer of forgiveness in Him. This public proclamation of the gospel from the Scriptures is to be done by one who is authorized with the responsibility to do so. Implications from this include the need for local churches to give themselves to the public proclamation of the Scripture and to carefully assess who is able to do this work.

What Does Preaching Do?

Helm continued with an overview of the book of Acts, and he showed that preaching convicts (Acts 2:37), it converts (Acts 2:41), it establishes community (Acts 2:42-47), and it brings conflict (Acts 7:54-60). One of the repeated patterns all the way through the book of Acts is how the Word of God convicts all who hear—some to agitated conflict while others to eternal life (Acts 11:18-19). A clearer understanding of what preaching does, should cause us to return to our local churches with a new excitement for preaching. It will also cause us to reorder our tactics in the local church around the reality that God’s Word does its work, and it will force us reshape our expectation that, as missionally-minded churches, we will be marginalized in society.

What Strategies Does Paul Employ?

Our culture is more and more lacking any biblical categories, and in that way our world in Albuquerque is becoming increasingly like the world of Athens. In engaging this culture, Paul had a versatile and diverse strategy for gospel work (Acts17:2, 17): reasoning from the Scriptures, explaining the gospel, and proving it by setting the gospel before people so they could observe it (16:34). Implications of this multi-faceted strategy for us today include: finding appropriate ways to play our part in this as the family of God, thinking through ways to read the Bible with people with the gospel before them, and sitting under God’s Word together with others.