Category Archives: application

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At the Start of a New Homiletics Class I Am Reminded That…

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There’s nothing better than studying preaching together!

I am extremely fortunate for another opportunity to meet a class of preaching students at LBC|Capital. We are just completing week #2 and are headed into residency week. It will be great to see everyone face-to-face.

Gearing up for the course and evaluating the work being turned in provides a chance for me to review some of the more important aspects of preaching. So, at the beginning of this new Advanced Homiletics class I am reminded that…

  1. it’s extremely helpful to think about intention as a part of your exegesis. That way you don’t separate your exegesis from your application and application doesn’t have to come last in the process.
  2. the amount of verses you select for preaching can either help or hinder your ability to identify the theology of a preaching portion. Cutting the text too short or too long can create problems.
  3. your method of sermon preparation should include a way for you to distinguish between big and little ideas in your text. And, then, of course, you need to be able to show how all sized ideas interrelate to make meaning.
  4. finding the meaning of a passage begins, not by searching for what the meaning is, but how the meaning is made (how the structure of the particular genre of your preaching portion communicates).
  5. when Christ-centered preaching is done well, your listeners will never leave church as good moralists.

That’s probably enough for now, but I do love thinking about some of the key elements to developing a sermon that represents God well.

And may our Lord receive glory in the church and in Christ Jesus as a result of the way in which you read and communicate the sacred Scriptures (Ephesians 3:21),

Randal

P.S. If you’re free this coming Friday or Saturday, whether for the day, half-day, or even an hour or so, find PAS 513 Advanced Homiletics in LBC|Capital’s Lancaster campus (2nd floor of the academic building).

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What An Odd Way to Preach the Gospel: Jesus’s Strongest Instruction, “Be perfect…”

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Feeling the heavy weight of the command, “Be perfect…,” seems like anything but Good News!

If you have had or will have the privilege to preach through Matthew’s version of Jesus’s famous, Sermon on the Mount, brace yourself for having to explain His strongest instruction. It’s the last verse of chapter 5:

“You therefore must be perfect, as your heavenly Father is perfect.”

Wow! No pressure there, right?!

Years ago I stumbled upon a commentary on Peter’s epistle–his name is Kelly, I think. I will never forget reading his take on New Testament commands. He referred to them as something like the Gospel in imperative form.

I am sure other authors have said similar things. And seemingly everybody quotes Augustine on similar matters. But this really has stuck with me through the years. And it is such a helpful preaching angle for our congregants.

I am enjoying reading Martyn Lloyd-Jones’s two volumes on the Sermon of the Mount. His understanding of this was also helpful. He calls Jesus’s command in Matthew 5:48 the best compliment Jesus could give His followers.

Isn’t that a great way to put it?

Can you see the Gospel in such a command?

So, when preaching any command, I am always thinking about how the command portrays some aspect of the nature of our salvation or transformation-in-Christ. And in the case of being perfect?

Along with telling our listeners how impossible it is–and depending on our theology, there is a sense that it is impossible on earth–tell them the great news that Jesus came to create followers who can obey His strongest instruction. If you can strike that wonderful balance or paradox, you will do justice both to our sinful selves and Christ’s marvelous power to save.

And you might notice that this prevents our parishioners from leaving church as good moralists, trying harder in their own efforts to be perfect Christians.

And while you explain how that is possible, our Lord will receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

P.S. Do you have your preaching portion for Sunday? Does that preaching portion contain any imperatives? Can you see the Gospel in that imperative form?

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Our Listeners Really Haven’t Changed

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You can decide whether this quote is encouraging or discouraging; same with the following post.

Back in March I introduced you to the multi-volume set, Theoretical-Practical Theology, by Petrus Van Mastricht. The title is a strong hint as to why I believe the set holds tremendous promise for preaching.

Van “Mastricht argued that the TPT was to be used in the preparation of preaching” (p. xxxix). That’s what makes this volume a special part of my reading this year.

Preachers and homileticians will also be interested in an early chapter, The Best Method of Preaching. Now, remember that the following quote was written in 1682. Tell me whether this sounds familiar…

“I did not produce those disputations in haughtiness, for I cheerfully and frankly confess that they do not possess anything from their learning and erudition that could comment them to anyone–especially not in this most self-indulgent age…” (emphasis added, Preface, p. 3).

Imagine that: Mastricht described his day as a “most self-indulgent age.”

When I read something like that it gives me courage. At times I find myself thinking that all of our technological advances make it more difficult to minister in this day. Mastricht’s description fits our day. Back then people respected ministers more than they do today, but the age of self-indulgence marches on.

One of our responsibilities as preachers and teachers of God’s Word is to continue to call Christ-followers toward self-denial. That sounds like something Jesus taught, more precisely as a prerequisite for following Him.

I asked earlier whether this post would be encouraging or discouraging. Either way it hits you, it potentially keeps us focused on our task. And as we work at this each weekend our Lord receives glory in the church and in Christ Jesus (Ephesians 3:21),

Randal

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An Example of the Second Reason We Might Put our Listeners to Sleep (the Beatitudes)

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We Could Be Losing our Listeners with our Well-crafted (yawn) Outlines.

A couple of weeks ago I suggest that we contribute to that glazed look (the Steve Carrel pic) by (1) allowing gaps in the emotional connection between our sermon data and our listener’s response and (2) allowing gaps in the logical connection between our sermon data–even main points–and our listener’s response.

In both cases I am talking about responses in terms of worship responses: what God intends for Scripture to do to the Christian.

An example of the second phenomenon is a sermon on the Beatitudes in Matthew 5.

There are nine “Blessed are’s…” in the section (vv. 1-12). I chose to spend two sermons on all nine (I covered the first three and then the final six).

This type of list can easily cause slumber in the seats because of how easy it is to allow gaps in the logical connection between the individual Beatitude and a worship response.

That means we have to work hard at each Beatitude, each main point if you will, to keep the worship response intact.

I did not do a very good job at this because I chose to cover the final six together: how the blessed ones are described.

Then, it was time to play catch up and connect the dots between Beatitude and God’s intention for announcing such blessings: Kingdom-Made Christians…

  • believe the blessing
  • stabilize their hope in this upside down world
  • assess the degree that they mirror these characteristics

I hope you can see that too many minutes between those bullet points and each Beatitude can create the yawns or blank stares.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as work hard to keep strong emotional and logical connections with our listeners who have ears to hear.

Randal

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What Kind Of Meaning Do You Preach?

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The statement means much more than is being said!
Introducing Illocutionary Intent-Informed Meaning (II-M) and Why it Matters

This past Monday I was privileged to present some of my more important Ph.D. dissertation findings to the Alcuin Society of Lancaster Bible College | Capital Seminary & Graduate School. Many thanks to faculty and guests who were extremely gracious.

Here are a few things that are pertinent to preachers:

  1. Learn to think about application early in the sermon development process. The old school approach was to wait on application because if entertained too early, the process had the potential to skew exegesis.
  2. In order to think about application earlier, the search for application must be a part of the search for exegetical/theological meaning.
  3. In order for that to happen your exegetical method must include the search for what I call, Illocutionary Intent. This involves looking for clues as to what the biblical author wants to do to the readers.

If you like, try to create a meaning summary, II-M, for Luke 15. In other words, your one-sentence meaning summary must include an element of what the author intends to do to the reader. Or, to put it another way, make sure your meaning summary includes the intended application or response of the church to Luke 15.

Try it and see how you do.

Also, if, like me, you’re already looking at a Text for this coming Sunday, see if you can detect the illocutionary intent of the author. This will give you a sneak peak at your primary sermon application and worship response of your congregants.

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

Randal

P.S. I trust you enjoyed a wonderful Easter celebration!

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The Critical Move from Meaning to Application

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Okay, maybe not “Good Results,” but, certainly, “Good Intentions.”

Not good results because we can’t guarantee “ears to hear.” We can’t guarantee that our listeners will respond to God. But we can guarantee that each Sunday we will supply God’s intention for the preaching portion.

Tomorrow, as you begin working on your Sunday sermon, be prepared to complete the following sentence:

“This morning, we worship our Lord by _______________________________.”

You and I fill in the blank with God’s intention for the passage of Scripture. This is the foundation for all expressions of application.

So, as you begin to practice your exegetical method this week, include the search for the intention of the passage. You will have to look for clues provided by the biblical author. It’s easiest usually in the epistles; toughest usually in OT narratives.

The main thing is to ask yourself what God intends to do in what He has written. Or, you might ask it this way: “How does God intend for this Scripture to function for the church?”

If done correctly, the way you fill in the blank above will be determined by the big idea of your preaching portion. The meaning and application are organically related through God’s intention.

So, while you can’t guarantee good results (actual worship), you can guarantee you will communicate good intentions, God’s intentions for the passage.

And He will receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

P.S. I practice trying to complete the worship response as early as possible in my work week. That way, I do not have to wonder how the exegesis is functioning all week long. I am thinking about application early on in the process. And since God’s intention is the focus, I don’t have to worry about the search for application tainting the exegetical process (kind of an ole school approach!).

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Defining Sermon Application

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Think of Application in Terms of Being a Subject in God’s Kingdom.

As you develop your sermon or lesson this week, here are a couple of ways to think about application.

N. T. Wright provides a very broad understanding of biblical application. He believes that we are inviting our listeners into a different world.

That’s a good start. Our preaching and teaching invites them to move from their world to God’s world.

I like to be a bit more specific with respect to the nature of sermon application. I define application as:

“The process by which expository preachers and teachers urge their listeners to inhabit an area of the Kingdom of God.”

One way to assess the meaning of your preaching portion for this Sunday is to ask what particular area of the Kingdom of God is being highlighted.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as you put your exegetical skills to good use with the goal of inviting your listeners to inhabit God’s Kingdom.

Randal

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Thinking of Application in Terms of Intentionality

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The Text Signals It’s Intention By It’s Shape

Even if you were not familiar with the three tools shown above, you could probably figure out what they were intended to do. Just look at their shape. Also, think about what would happen if you tried to make their functionality interchangeable. Imagine using the saw in the middle for a hammer!

Biblical texts–our preaching portions–signal their intention by their shape. Theology is conveyed through literary structure, things like grammar and syntax, and the type of literature. That’s why I live and die by this method:

After I pray Aquinas’s famous prayer, “Grant to me keenness of mind…”, my first study minutes are devoted to tracing the argument of the passage.

Pauline epistles convey their theology through logical argumentation. Old and New Testament narratives communicate through their storyline. Old Testament poetry preaches through parallelism.

That’s all simplistic, I know, but true enough to make the point.

Our search for applications begins with a search for intentionality. Here’s the key question:

What does God intend to do to His readers in this preaching portion?

Answer that and you’ve got the foundation for any form of application from that pericope.

In order to answer that question, you have to know what to look for. The epistles or other didactic genres (types of literature) are easiest, I think. Follow the imperatives and the logical flow. Doctrinal sections intend for readers to affirm them as real, real enough to elicit praise and corresponding lifestyle.

Narratives are the worst. We can talk about that next time, Lord willing.

For now, as you head into another work week, be thinking in your first hours of study what God intends to do to His readers, your congregants so He receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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One Goal of Sermon Application: What I’m Learning from Reading Jonathan Edwards’ Earliest Sermons

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“And in a word, the Application will be found to be the Best part of the Sermon.” (J.E.)

When you read Edwards’s sermons, you soon realize that sermon application can also be called “Improvement or Use” (p. 38, Kimnach). It took me a while to get use to “improving” on a doctrine, but now I get what Edwards is trying to do.

Kimnach describes the approach:

“Application is concerning with experience and practice.” (p. 39)

Most of us think of sermon application in terms of transformation of attitude or action dictated by the Scriptures. But Kimnach writes,

“But as employed by Edwards, the Application also has a subtler use, as is indicated by his own statement in this transitional passage between Doctrine and Application of Gen. 19:14.

‘The Improvement we shall make of this doctrine shall be to offer some considerations to make future punishment seem real to you.'” (p. 39, emphasis added)

So how does Edwards do that? Here’s an example from the sermon, God’s Excellencies:

APPLICATION.

We are now come to make some improvement of this glorious truth….

How dreadful must his wrath be! If God [is] infinitely great and powerful, how terrible must his wrath and anger be; what a miserable creature–how inexpressibly miserable–must a poor, weak, sinner be in the hands of an angry and enraged God, who can shake the whole earth in pieces in a moment, and can annihilate the whole universe in the twinkling of an eye. (p. 426, emphasis added)

All of this is built off from the doctrine of the excellency of God. The logic is that sin against such an excellent Being must be extremely dreadful.

Edwards improves the doctrine by moving from the truth to an implication of that truth, an implication that his hearers must experience as real.

One more example:

“O what is a worm, to bear the weight of the anger of so great a being?” (p. 427)

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as we explain the Doctrine and then spend time on its Improvement, doing our best to help our listeners experience it as real.

Randal

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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?”