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Randal Pelton, Ph.D., D.Min., Th.M.

Senior Pastor, Professor

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Could You Still Preach Your Sermon If…?

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Would it matter to your sermon if no one was listening?

One of my mentors, the late, Dr. Haddon Robinson, taught me about the difference between preaching and lecturing. He put it this way:

“We don’t talk to our listeners about the Bible; we talk to them about them from the Bible.”

My wife, Michele, recently had an opportunity to listen to another preacher from a local church. I don’t blame her. To quote my mentor again, she’s heard enough poor sermons in her lifetime–bless her heart–it’s no wonder she’s still a Christian. [I’ve preached over 2,000 sermons and she’s heard most of them!]

So, I asked her the question that ranks second in my order of importance:

“Was the preacher talking to you about the Bible or talking to you about you from the Bible?”

Without hesitation she replied: “The first one.”

The first scenario, the lecturer’s stance, does not require listeners. Take a look at last week’s sermon or what you have developed so far this week and ask yourself whether or not the way it sounds requires listeners.

Michele followed that up with this insight:

“But if you believe your assignment is to teach the people [insert a book of the Bible or theological concept], then it makes sense to preach like that.”

But if our responsibility is to watch over souls (Hebrews 13:17), then we approach the sermon differently. We talk to them about them from the Bible because we are shepherding them in the moment, urging them to worship our Lord during the teaching.

As you continue to prepare for this weekend’s assignment, as yourself whether you are taking the lecturer’s stance or the preacher’s.

While I am convinced our Lord can receive glory in the church and in Christ Jesus (Ephesians 3:21) either way, I am also convinced you and I are being more responsible soul-watchers to the degree that we continue to talk to them about them from the Bible.

Randal

P.S. By the way, in case you’re interested, the first question of importance is, “Did the preacher preach with accuracy, faithfully saying what God is saying?”

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Original Exegesis Required: What I’m Learning From Co-Authoring A Commentary on the Book of Genesis

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Nothing Beats The Results Of Your Own Exegesis

Thanks to Dr. John Soden’s kind offer, for the past year or so we’ve been working together on Kregel Publishing’s soon to be released, Kerux Commentary series, designed especially for preachers. Kerux features a tag-team approach to writing that links an Old or New Testament biblical scholar with a homiletician (preaching scholar/practitioner).

John is a fine Old Testament professor at Lancaster Bible College|Capital Seminary & Graduate School. He has the lion’s share of the work: presenting his exegesis and theological findings for each section. I contribute the Homiletical Author section that helps preachers navigate the journey from text to sermon.

A couple of months ago while writing my HA section it hit me:

I am struggling to move from John’s excellent analysis to the homiletical material because he’s done the spade-work, not me.

I realized that this was the first time in my life I was using someone’s else’s material to prepare a sermon.

To his credit, John is one of those rare exegetes that consistently moves from exegetical findings to theological expressions that are preacher-friendly. That means that he has made my job very easy.

Except for one thing…

In my shepherding ministry in the local church, the Lord has given me the responsibility of doing original study in the text and presenting my findings to my listeners. It’s not that I don’t use commentaries and other sources; it’s just that those supplement my own exegesis and theological and homiletical thinking.

God has gifted me and you to do this.

God intends to guide our exegetical/theological/homiletical process.

God holds us accountable for preaching and teaching truth.

And maybe most important…

God wants to speak to you and me directly during the whole process so we respond in the study before we ask others to do so in the sermon.

May you be encouraged tomorrow (or Tuesday?) as you begin your own original sermon preparation. Lord willing, in the foreseeable future I will write about my Monday morning routine. In the meantime, may our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as work your own method.

Randal

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Just Trust the Narrative: Preaching Through Numbers

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Do you trust the book of Numbers to speak to God’s people?

After writing last week’s post, I thought it might be good to show how I arrived at the theology. So, here goes:

First, trust the storyline of the narrative. Every part of the chapter hinges on God’s final assignment to Moses: “Avenge the people of Israel…” That’s why I titled the sermon: “He will bring us into this land” (remember, that was my unifying idea of the series): And that includes one day avenging His people.

Vengeance on the Midianites points forward to God’s future vengeance on all His enemies.

Everybody knows vengeance is His, not ours. All the worshipers need to come to grips with “the Lord’s vengeance” (v. 3). That’s especially important in a day when the air we breathe is polluted with the thought that the vengeance of God on His enemies is offensive to our post-modern sensibilities.

The only reason given in the chapter for this acts of judgment is in v. 16 “…these, on Balaam’s advice, caused the people of Israel to act treacherously against the Lord in the incident of Peor.” This review of what happened is the only explanation for the violent judgment. Follow the progression:

Step one: God’s people are tempted and fail the test.

Step two: God judges the tempters and His people are involved in the judgment.

You might take a look at the end of the Story when the Lord returns in such places as Revelation 19:11ff. “…in righteousness he judges and makes war….And the armies of heaven, arrayed in fine lines, white and pure, were following him…”

Finally, the bulk of the chapter and description highlights God’s people relishing in the victory, counting the plunder, and bringing the Lord’s offering. The chapter closes with: “And Moses and Eleazar the priest received the gold from the commanders of thousands and of hundreds, and brought it into the tent of meeting, as a memorial for the people of Israel before the Lord” (v. 54).

The difficulty is moving from the OT battle against the Midianites to providing comfort and encouragement to God’s people as they await His return.

While we wait, our own fight for loving God supremely rages on. May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as we place our hope in His soon return.

Randal

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Preaching “the Lord’s vengeance”: Preaching Through Numbers

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God says, “Trust Me. Leave the vengeance to Me!”

When you decide to preach through Numbers, your listeners will learn a great deal of theology.

For instance, when you arrive at Numbers 31:1-54 you encounter a huge narrative that I titled:

“He will bring us into this land”: And That Includes One Day Avenging His People

God’s final assignment for Moses is in v. 2 “Avenge the people of Israel on the Midianites. Afterward you shall be gathered to your people.”) In v. 3 Moses says to the people that they are “to execute the Lord’s vengeance on Midian (emphasis added).”

Verses 1-6 help us come to grips with “the Lord’s vengeance.” As I’ve reminded our faith-family several times over the years, non-Christians will not tolerate a God of judgment. These narratives, like many in the Old Testament, force God’s people to consider the ramifications of God’s holiness–His judgment on all who oppose Him.

Verses 13-20 describe what’s at stake and provides a reason for such commands of God. Verse 16 says, “Behold, these, on Balaam’s advice caused the people of Israel to act treacherously against the Lord in the incident of Poor, and so the plague came among the congregation of the Lord.”

If there is any way we can understand these actions, we must at least attempt to explain how devastating it is to the Lord for His people to act treacherously against Him. All of this is the stuff of robust theologian/pastors.

Finally, verses 7-12 and 21-54 provide an opportunity to place ourselves in the camp of God’s people and relish in our resounding victory. Over and over again God defeats His enemies, including the final battle.

If someone were to ask about the relevance of all this I might talk about things like:

  1. Even though God’s people don’t carry out this instruction to Moses, God will one day, once again, judge all those who oppose Him.
  2. That should encourage us since God’s people have always faced the same thing our Lord faced when He was on earth. The world hated Him, remember (think John 17 stuff).
  3. This kind of God–our God–should scare us to death. We’ve seen throughout Numbers how God judged His own people. It’s no wonder a NT writer talked about judgment beginning in God’s house. I continue to define the fear of the Lord in the OT as our glad submission to the God who is not safe.

May you continue to mine the theological depths of Numbers and He will continue to receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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Preaching the Highly-Offensive Jephthah Narrative

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Our God revealed in Scripture could very easily be credited with this quote. If you’ve read the Bible, especially the Old Testament, then you know there is plenty of God’s Word that is offensive to our modern and post-modern sensibilities. That is especially true in the Judges 10 and 11 narrative often referred to as, Jephthah’s Tragic Vow.

You probably know the gist of the story: Jephthah vows that if the Lord gives him a military victory over the Ammonites, then he would give as a burnt offering whatever (whomever?) comes out of his front door to greet him upon his return from battle (cf. 11:30-31).

Horror of horrors, we discover in v. 34 that Jephthah’s only daughter is the one that comes out to greet him!

In the middle of expressing to her the great trouble that is happening he says, “…and I cannot take back my vow” (v. 35).

I remember screaming at Jeph’: “What do you mean you can’t take back your vow?!?! Of course you can and you should!!!!” And because he didn’t take back his vow, we receive one of the most offensive looks at the extreme cost of our salvation.

And that angle is very important if you are going to preach this narrative beyond the moralizing that goes something like: “Christians are careful about making rash vows to the Lord unless they cause tremendous heartache…”

Along with being careful whenever we make deals with God, this narrative is an opportunity for us all to express our gratitude for the ultimate sacrifice of God’s only Son, our Lord Jesus Christ. The parallels in the story are telling: Jephthah is a picture of…

  • our despised and rejected Savior (vv. 10:17–11:11)
  • our Savior who wins the victory for us (vv. 11:12-29)
  • the extreme cost of that victory (vv. 11:30-40 and the sacrifice of Jephthah’s only child).

It doesn’t solve all the problems of the offensive narrative, but maybe this angle will help you help your listeners give thanks for God’s costly free gift.

Preach well for the sake of His glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

This post was originally published on October 10th, 2016.

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What Is True Vs. What Is Real: What I’m Learning By Reading Jonathan Edwards’s Earliest Sermons

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Replacing an emphasis on what is true with what is real.

In Kimnach’s introduction to Edwards’s sermon, The Nakedness Of Job, he explains one of Edwards’s most pressing preaching issues. Kimnach puts it this way:

“the problem for men is not one of coming to terms with truth, but rather with reality” (p. 400).

Edwards put it like this:

“All the world knows the truth of this doctrine perfectly well, but though they know, yet it don’t seem at all real to them…” (pp. 400, 406)

Kimnach keenly summarizes Edwards’s goal:

“Calling attention to the reality with accepted truths, or discovering a rhetoric that would make truth real to his audience, was to become the central mission for Edwards as a preacher” (p. 400).

Edwards knew that knowing something is true is not necessarily the same as knowing something is real.

This is something for me to keep thinking about as I study each week:

(1) What is the reality that accompanies the accepted truth?

(2) How can I preach and teach in such a way that can help my listeners sense the reality in the truth they know?

It’s an interesting look at what causes a person to implement Scripture as an act of worship. If it’s real to them, it moves them. Emotions alone can do it too, but Edwards, the author of Religious Affections, would have none of that.

I hope this angle helps you in your mission so God continues to receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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Preaching the Bazillion Offerings in Numbers: Preaching Through Numbers

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What’s a preacher to do with all those offerings in Numbers 28:1–29:40?!?

If there is a section in Numbers that might discourage you from preaching/teaching through the entire book, it’s 28:1–29:40 with its bazillion offerings.

My attempt to interpret it so it functions for the church was:

Title: “He will bring us into this land”: And We Will Gladly Give Him Our Entire Life

First, the narrative is a “go and do likewise” narrative. In some way, shape, or form, we are to follow through with what the Lord commands His people to do.

Second, how might you go about identifying theology in this exhaustive and exhausting list of offerings? I decided to present what God is saying to us in these two chapters. Each quote hopefully faithfully represents the accompanying verses:

  1. “It belongs to Me!” (says the Lord, in the repetition of “my” in v. 2)
  2. “I like it very much!” (28:2, 6, 8, 13, 24, 27; 29:2, 6, 8, 13, 36 and all the references to “pleasing aroma”)
  3. “But it has to be just right!” (28:2b, 3, 9, 11, 19, 31; 29:2, 8, 13, 17, 18, 20, 21, 23, 24, 26, 27, 29, 30, 32, 33 covering all the regulations of when, what kind, and how much)
  4. “And don’t forget to stop working!” (28:18, 25, 26; 29:1, 7, 12, 35 all dealing with the Sabbath rest: “You shall not do any ordinary work”)

I am a huge fan of grouping ideas for pedagogical reasons, in contrast to moving verse by verse, especially in a section like this.

Throughout this sermon we’re not talking about OT offerings, but what the Lord requires of us and how that fits into our relationship with Him.

Some will want to sprinkle in allusions to NT offerings such as the sacrifice of praise, or giving thanks, or offering our whole selves.

And some will want to make sure that all this talk about sacrifices to God takes place in the context of His ultimate Sacrifice of His Son. Everything we offer Him is in response to His best Gift.

I hope you will make an attempt to preach or teach this some day, if you haven’t already. And I know our Lord will receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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Edwards On Grace: What I’m Learning From Reading Jonathan Edwards’s Earliest Sermons

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So many images of God’s grace reflect a worship posture.

Reading Jonathan Edwards’s earliest sermons yields some quotes that may serve you well as you prepare to preach and teach this week.

In his sermon, Glorious Grace, based on Zechariah 4:7 (“…Grace, grace to it!”), Edwards urges his congregants:

“When you praise him in prayer, let it not be with coldness and indifferency; when you praise him in your closet, let your whole soul be active therein; when you praise him in singing, don’t barely make a noise, without any stirring of affection in the heart, without any internal melody [sic].” (p. 399)

What a tragic thought: someone in church singing without any internal melody!

I often half joke to our faith-family that we’re Bible Church people so we know a great deal about God but don’t feel much. Edwards would say to me,

“Consider that great part of your happiness in heaven, to all eternity, will consist in this: in praising of God, for his free and glorious grace in redeeming you; and if you would spend more time about it on earth, you would find this world would be much more of a heaven to you than it is.” (p. 399).

One of the things Edwards helps me do is try to find ways to help my congregants celebrate the grace of God with their whole being.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as you urge the same, maybe with a little help from JE.

Randal

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Teaching for a New Generation: Preaching Through Numbers

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“I will learn from the past generation.”

When you arrive at Numbers 26 in your series, you encounter 65 verses devoted to listing all the new generation of Israelites. Very exciting, I know.

Verse 64 says, “But among these there was not one of those listed by Moses and Aaron in the wilderness of Sinai.”

You can help your listeners make sense of the second set of numbers in Numbers–the first census was in chapter 1–by pointing out both warning and blessing.

The warnings are in vv. 9-10 (“…and they became a warning”), v. 61 (“But Nadab and Abihu died when…”) and v. 65 (“They shall die in the wilderness”). Hebrews 3:12–4:13 teaches us to hear their story; heed the warning.

The blessing of God is seen in the number of people. Compare the numbers in v. 1:46 and 26:51 to see that God has raised up almost an identical number of Israelites. God has not forgotten His promises He made to Abraham in Genesis 12:2!

So, early in the book we encouraged our listeners to align with Caleb and Joshua; now we urge them to see their walk with God pictured in this new generation’s fight for faith. Will they?/will we learn from the previous generation’s failures, fight for faith, and worship the Lord?

The daughters of Zelophehad provide an example for us to follow in 27:1-11 as they boldly ask for an inheritance. Those of you who are reading Hebrew regularly will note that v. 5 contains larger, bold letters to signify that women were bringing the request! Their request creates new legislation that makes sure everyone has an opportunity for an inheritance in the land. Every listener needs to have that same faith that fellowship with God in His kingdom is that important. Everyone needs to be encouraged to enjoy their spiritual inheritance (cf. Ephesians 1).

So far we are in the same fight for faith, with the same opportunities for enjoying our spiritual inheritance, and…

27:12-23 revealed the same opportunity to be shepherded along the journey. Our Lord was concerned “that the congregation…may not be as sheep that have no shepherd” (v. 17). God gives them Joshua and, to cut this sermon short, He continues to give His people our Great Shepherd and all those gifted under-shepherds to guide the faith of His people.

And He will receive glory in the church and in Christ Jesus (Ephesians 3:21) as you help your listeners/learners learn from the unbelief of that infamous first generation who died in the wilderness.

Randal

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Preaching the Goodness of God: What I’m Learning From Reading Jonathan Edwards’s Earliest Sermons

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Edwards says, “If you find God…you will find all good.”

In Kimnach’s volume 10, The Works of Jonathan Edwards, he includes, “Fragment: On Seeking” (p. 377). It contains a helpful theological insight on the character of God.

The second thing he lists when considering what a person finds when they find God is:

“beside [finding a Savior, and an everlasting sure defense from all evil] you will find all good; you will not only be freed from all evil, but be brought to the possession of all good” (p. 383).

As I’ve noted before in Edwards’s writings, he often motivates from a positive perspective. The negative side of things, we’re all too familiar with and often use in our preaching and teaching. It’s the positive that Edwards continues to teach me.

For instance, as I urge myself and my faith-family to fight hard against temptation, it’s good to remind ourselves that temptation is strong because what it offers sounds so good.

How good it is to know that having God means having all that is ultimately good! Edwards calls this kind of good: “real, solid good” (p. 383).

Then, Edwards describes God as the Source of all good:

“God is an infinite, self-sufficient, all-sufficient, essential, overflowing good: he is the source of all good.” (p. 383)

I found it interesting that Edwards combined familiar attributes with God to define His goodness.

I am picking up from Edwards that the more I can help people realize just how good God is, the more they are apt to trust Him and not trust other charlatan peddlers of good.

So, as you head into Holy Week, may our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as we remind our listeners that finding God, they have not only been freed from all evil, but brought into the possession of all good. What more could we ask for?!

Randal