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

Senior Pastor, Professor

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Handling Huge Amounts Of Biblical Real Estate (Preaching Through Chronicles)

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The elephant is 2 Chronicles 21:1–25:28. I decided to eat it in about 45 minutes, one piece at a time. It’s not the only way to preach the section. It could be broken into a few sermons, but I don’t recommend it. There is too much repetition of theology and intended purpose.

When you enter chapter 21 God changes the way He teaches us. A series of kings provide both positive and negative examples. There are kingdoms to join and kingdoms to avoid. We worship by avoiding those kingdoms. I divided the elephant like this:

  1. Our need to separate (vv. 21:6a; 22:3). In this case, Jehoram “walked in the way of the kings of Israel, as the house of Ahab had done…” You know how bad Ahab was.
  2. Our need to consecrate (vv. 21:6b, 10b; 22:4; 23:16-19). Seven times in this section we read, “He did what was evil.” Five times we read, “…did what was right.” Anyone with ears to hear knows which path to take. 23:16-19 deserve attention due to the spiritual reform that takes place.
  3. What God does to His people who don’t! (vv. 21:7, 14-16, 18; 22:7; 25:20b). 22:7 and 25:20b contain strong statements: “But it was ordained by God…” and “for it was of God, in order that…” Whether in the OT or in the NT, God has always taught that He will judge sin and move His plan forward.
  4. Ways we might respond (vv. 22:9-12; 25:2, 15-16, 20a; 27:2). One interesting contrast is between 22:9 “he…sought the Lord with all his heart” and 25:2 “And he did what was right in the eyes of the Lord, yet not with a whole heart.” This describes two kinds of disciples.

And, if you are prone to read Chronicles Christo-centrically, these excerpts provide an opportunity to express our gratitude to God for providing a King who did worship and serve God with His whole heart, all the way to the cross. All so we who believe could enjoy God’s kingdom.

Preach well so He receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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Let Your Folks Know Whose Fight It Is: Preaching Through Chronicles

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One of the joys of preaching through Chronicles is “finally” getting to one of my favorite verses in all Scripture. 2 Chronicles 2o:12b made the cut to be on my church study wall: “…We do not know what to do, but our eyes are on you.”

I know firsthand that week in, week out through Chronicles can be grueling, but that will preach!

Once again we urge our parishioners to follow this king’s example of faith. His confession is our confession. When we are powerless, we are not hopeless.

Here’s the approach I took for the entire chapter:

  1. The direction of faith (vv. 1-4 where the king “set his face to seek the Lord…”)
  2. The prayer of faith (vv. 5-12 where vv. 6 and 12 are loaded with faith in God’s ability and our lack of ability)
  3. The messages of faith (vv. 13-21 where a Levite preaches to the people and reminds them, “…the battle is not yours but God’s” in v. 15)
  4. The confirmation of faith (vv. 22-30 where the Lord performs a miracle: “the Lord set an ambush…so that they were routed (22)….So the realm of Jehoshaphat was quiet, for his God gave him rest all around (30))
  5. The nagging possibility of unbelief (vv. 31-37 where, after all that success, the king joins forces with a wicked king!)

I found it very easy to put ourselves into this narrative.

And I’m hoping that seeing this kind of approach will help you have confidence that these OT stories continue to function for the Church.

And, if you’re wondering how the cross makes it possible for us to experience the same kind of victory. Remember that it is on the cross where God fought for us and won the victory that allows us to trust Him for every spiritual fight, every day.

Preach this chapter so God receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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How The Church Is Not Like Planet Fitness: Preaching Through Chronicles

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In the U.S. the fitness gym, Planet Fitness, found their niche by advertising themselves as a “no judgment zone.” When you reach 2 Chronicles 19:4-11 you quickly discover that the church does not function like Planet Fitness.

The verses revolve around the need for God’s people to have competent officials contribute to God’s justice in the world. Verses 4-5 teach us that part of bringing God’s people “back to the Lord” is appointing judges “in the land.”

We help our parishioners worship by urging them to place themselves firmly within the kingship of Jehoshaphat described in this section. It’s a kingdom where God is just and we contribute to His justice.

I conveyed the theology this way:

  1. Our need for justice (vv. 5, 8, 10 where judges are appointed and instructed on how to judge in way that keeps them from incurring guilt). It was interesting for me to preach this sermon at the time when the #METOO movement was gaining publicity.
  2. The Source of justice (vv. 4, 7b where all this action of appointing judges is linked to a return to the Lord; it’s a great opportunity to explain this facet of God’s character; I loved Tozer’s take on this: “iniquity is the…opposite; it is in-equity, the absence of equality from human thoughts and acts.” This is important because, “there is no injustice with the Lord our God, or partiality or taking bribes” (v. 7b); if you want to get a look at human nature, ask your folks why bribes work so well in our culture.
  3. The carrying out of justice (vv. 6-7a, 9, 11, especially the phrase, “He is with you…”; you might consider making the link to Matt. 18:18-20 or 1 Cor. 5:4 where the Lord’s presence within the assembly create the authority for church discipline to be carried out.

And, if you want to explain how God’s people are able to desire and carry out God’s justice, look no further than the cross. Romans 3:26 says, “that he might be just and the justifier of the one who has faith in Christ.”

Preach from Chronicles that the Church is a judgment zone so He receives glory in the Church and in Christ Jesus (Ephesians 3:21).

Randal

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Preaching the Bad Examples in 2 Chronicles: Preaching Through Chronicles

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There are many times in preaching through Kings and Chronicles where God teaches us through bad examples. In Second Chronicles 18 and 19 Jehoshaphat, king of Judah, functions as a very good bad example. We know that because of what Hanani, the Seer, asks in 19:2, “Should you help the wicked and love those who hate the Lord?” Well, the answer is, “No, we shouldn’t do that!”

Contrary to the theme for the series–“Direct our hearts toward you, Lord”–this king does not consult the Lord and ends up in a very dangerous situation. He joins forces with wicked king Ahab.

I explained the theology of these two chapters this way:

  1. There’s no need of helping the wicked (v. 18:1a). The chapter begins with a description of how God blessed him (also cf. 17:3 “The Lord was with him…”).
  2. The danger of helping the wicked (vv. 18:1b-27). One of the scariest parts of the OT is seeing Jehoshaphat become associated with something that was destined to fail. 18:22 reads, “the Lord has put a lying spirit in the mouth of these your prophets. The Lord has declared disaster concerning you.”
  3. Finally, the faith to avoid this (vv. 18:28–19:3). This is a remarkable story of God’s protection of Jehoshaphat. He could have easily–should have–been killed due to his agreeing to Ahab’s plan to save himself at his expense. But God was merciful. And His mercy should drive us to put into practice biblical separation (a doctrine that doesn’t get much press these days!).

And, if you’re looking for some connection to the cross, look no further than 18:23 where the prophet, Micaiah, was “struck…on the cheek.” Of course, our Lord suffered that same attack as recorded in Matt. 26:67; 27:30.

It is the love of God displayed on Calvary’s cross that gives us the desire and capacity to not love the world (1 John 2:15) or entertain a deadly “friendship with the world” that “is enmity with God” (James 4:4).

Preach these very good bad examples so God receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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What I’m Learning About Preaching From Atheist Attendees

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Two events produced this post. The first event happened a few years ago and lasted over a three or four-year time period. The second event happened yesterday. Both events involved atheists attending church and overhearing worship during the teaching time. Both events continue to teach me valuable lessons about preaching.

First, atheists listen more critically to what we say than our faith-family. In this way, in a small way, I feel what Timothy Keller of Redeemer Presbyterian feels about preaching in New York City. He said he always has to make sure he has his facts right in NYC because he knew his listeners will verify his words.

My two atheists–one regular attender and one, one-Sunday visitor–listened more closely than most regular attending Christians. It means I have to pay attention to my facts during illustrations (I find that’s the time I’m most apt to misspeak). But actually, having experienced atheists in the house has made me realize how important it is for me to do my homework. I don’t want to take advantage of Christian listeners who are not as critical listeners. I don’t want to lead them astray with false data.

Second, my interaction with the two men helped me realize that our Christianity rests on faith that God’s revelation explains the reality of our world. I’m currently reading, Belief Without Borders: Inside the Minds of the Spiritual but not Religious, by Linda A. Mercadante.

Over and over again I’m reading excerpts of people believing that human beings are basically good and that they will do the right thing given enough education. Very different perspective than the anthropology of Scripture. I was challenged to continue to make it clear that God’s Story is our story. We believe that what God says in His Word is reality. We continually assess whether the lives we’re living match the reality of God’s Word.

Third, my time with the self-proclaimed atheists, both of which left the Christian faith, confirmed for me that no apologetical skill will turn a committed atheist into a committed Christian. I am responsible to preach the Word. Apart from the Spirit of God, I can’t force someone to believe God’s Word is real.

I remember hearing Dr. Norman Geisler, one of my former professors at Dallas Theological Seminary in the ’80’s say, “Apologetics is effective in helping a person who’s on the fence.” These two atheists, one of which is my friend, are not on the fence. And my best attempts at being an apologist will not win the day.

(Some readers might be interested in learning that the well-known Yale Old Testament Biblical Theology professor, Brevard Childs, once wrote me a letter stating that he felt that an emphasis on apologetics was detracting from the preaching of God’s Word.)

Anyway, there you have it: what I’m learning about preaching from atheist attendees.

Preach well so God receives glory in the Church and in Christ Jesus (Ephesians 3:21).

Randal

This post originally appeared on July 20, 2015.

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Being Aware Of Fluctuating Authority

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The image above is an attempt to show what might happen to a preacher’s authority during the sermon. The red line shows how our authority fluctuates while we communicate God’s Word. Below the line equals a loss of authority; above the line means the authority of God’s Word is coming through loud and clear.

I’m assuming that a preacher doesn’t have authority because he is preaching. Our authority comes from the combination of our office (we are soul-watchers according to Hebrews 13:17) and communicating God’s Word. There are minutes in the sermon when I may not be communicating God’s Word as much as I think I am. Think about sermon time devoted to…

  • illustrations
  • jokes
  • secondary applications (the Word teaches us to give financially, but I specify how and how much)

I’m only beginning to think this through. The issue may not be only authority versus no authority. It might be an issue of levels of authority (higher and lower). In this case, “pure” explanation of God’s Word might contain more authority than a funny illustration.

This has made me think carefully about how well I’m communicating God’s authoritative Word. Luke 4:32 records, “and they were astonished at his teaching, for his word possessed authority.”

In his book, Preaching: A Biblical Theology, Jason Meyer writes, “Scripture….is ‘God preaching’ in a complete and unqualified way because Scripture is free of error. Our preaching is not. A preacher cannot claim that people have heard from God simply because they have heard the preacher’s sermon!” (p. 239). We have to make sure sermon seconds are saturated with accurate explanation and application of God’s Word.

Before Sunday, look over your sermon notes and get a rough idea of how many minutes are over the line and how many are under the line.

Preach well for God’s glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

 

This post was originally published on February 11, 2015.

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Preaching the Twenty-Five “one another’s” of the NT

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Even though I regularly preach through books of the Bible, I am always on the lookout for a good, topical/exposition preaching series. I recently completed a study of 25 “one another” instructions found in the New Testament. If you haven’t preached these “one another’s”, I highly recommend it to you.

Why? Because the “one another” instructions help us resist the gravitational pull of our society toward a disconnected or isolated spirituality. More and more I’m reading of professing Christians who believe in Jesus, but do not believe in being vitally connected to a local church. These “one another” instructions teach us why we need the Church and why the Church needs us. It is difficult–maybe even impossible at times–to obey the “one another” instructions without close association with a faith-family. If you plan on some pulpit time each year dealing with what it means to be a local church or with your church covenant, the “one another” study is a good option.

If you decide to preach all or some of the 25 “one another’s” (and the count may vary depending on what English translation you follow), here are a few things I learned. They affect virtually every individual instruction:

  • show the connection between “love one another” and many, if not all the other instructions. The much repeated/restated command seems to function as an umbrella under which all the other commands occur. Love is the first thing to go. If I don’t love you, it will be difficult, if not impossible, for me to pray for you.
  • spend time teaching the hurdles that must be overcome in order to put the “one another” instructions into practice. For instance, if you are preaching on “put up with one another” (my favorite, non-Christian sounding one!), what is it about the default setting of our hearts that make that difficult to do? Often, it is some form of selfishness or self-focus. Sometimes, however, the hurdle is the other person–what they’re like or how they act.
  • balance the imperative (the “one another” command) with the indicative (what God-in Christ-through the Spirit has done in us). The “one another” series tips the scales each weekend on the imperative side. It’s easy to forget that these instructions are organically linked to detailed indicative sections with which most NT epistles begin.

Preach well for the sake of God’s reputation.

Randal

This post originally appeared on August 12, 2014.

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What I Learned From Listening To Nine Sermons In One Day!

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I recently returned from teaching a fine class of Doctor of Ministry students (Preaching the Literary Forms of the Bible track) at Gordon-Conwell Theological Seminary. It’s always enjoyable and a privilege each May to join my good friend, Dr. Jeffrey Arthurs, for these days.

However, one of our responsibilities is listening to their sermons. My mentor, Dr. Haddon Robinson, once said that he had listened to so many bad sermons over the years, it’s a wonder he was still a Christian. He was half-joking. Thankfully, these students preached well.

But here’s what I observed from listening to nine of ten sermons in one day (All the sermons were dealing with preaching a narrative text.):

We have a tendency to spend too much time retelling the history of the text and not enough time telling the theology of the text.

If I remember correctly, I wrote that comment on virtually every sermon evaluation form.

It seems that instinctively (or due to training/modeling) we believe our task as preachers is to rehearse past redemptive history. Preachers keep their listeners in the past, learning about what happened in the Story.

WE’RE THEOLOGIANS, NOT HISTORIANS

I encouraged the class to think of themselves as theologians, not historians. That means, of course, that we’re able to write the sermon from the perspective of conveying theology, not history. That means we know how each part of the Story is functioning for the Church. That means we know how each part of the Story addresses our human condition as churchgoers. That means we are always talking to us about us from God’s Word. It’s never about God’s Word.

Next time you preach try to monitor yourself in the moment–are you sounding like a history lecture or a theologian/pastor?

And may our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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The Pull To Moralize Even Gospel Narratives

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In Luke 2:39-52 we read the story of the time the pre-teen Jesus got in trouble with His parents. Luke 2:46 says, “After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions.” Where will you focus application, on Jesus’ perfection or our need to copy Him (i.e., display the same love for God and His Word)? The Gospels present a huge temptation for us to moralize the life of Jesus. This narrative is also bracketed by Luke 2:40 and Luke 2:52 which record Jesus’ overall growth pattern. Again, it’s so tempting to simply say, “Go and do likewise.” I follow Tim Keller’s approach and suggest that it’s not either/or, but both/and. Bolster faith first by highlighting the perfections of Christ. Then urge obedience by calling everyone to follow His example. If you’re interested in reading more on this topic, see my article, Cross-Eyed Application in the May 2007 issue of Preaching journal.

This post originally appeared on March 3, 2013.

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Meaning Through Contrast

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Romans 12:12 reads, “Rejoice in hope, be patient in tribulation, be constant in prayer.” I have found it helpful to explain the meaning of commands by exploring the opposites of these attitudes and actions. If you decide, for instance, to preach verse 12, each command becomes one major thought block. Each thought block might contain a brief segment on how the un-renewed mind thinks and acts (cf. the context of Romans 12:2 where the renewing of your mind is the way the transformation of a Christian occurs). So, instead of being patient in tribulation, the un-renewed mind is focused on the irritation the troubling circumstances are causing and wants out. The contrast helps everyone understand the meaning of being patient in tribulation.

This post originally appeared on March 14, 2012.