Category Archives: application

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From Inferences to Exhortations (part 2): What I’m Learning From Reading Jonathan Edwards’ Early Sermons

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This week we’re still preaching to the choir, but this time to a different kind of choir member: the godly. Near the end of “Christian Happiness” Jonathan Edwards’ moves from five inferences to two exhortations. The first exhortation was aimed at the ungodly. The second one is aimed at the godly.

You may recall that the sermon is based on Isaiah 3:10. It reads:

“Say unto the righteous, it shall be well with him: for they shall eat the fruit of their doings.”

Last week I listed the following five inferences listed under the heading, “USE” (my explanations in brackets). I refer to these inferences as pre-application. Read them in light of the verse above:

Inf. I. Then we may infer that the godly man need not be afraid of any temporal afflictions whatsoever [since it shall be well with him].

Inf. II. Hence we may see the excellent and desirable nature of true godliness [because it provides such happiness].

Inf. III. We may hence learn that to walk according [to] the rules of religion and godliness is the greatest wisdom [because it leads to the most happiness].

Inf. IV. Hence learn the greatest goodness of God in joining so great happiness to our duty [it certainly is good of God to create such a system where even duty is delight!].

Inf. V. We hence learn [what] we are to do for a remedy when we are under affliction: even embrace religion and godliness.

Then Edwards moves immediately from inferences to exhortations. Note the shift from “we” to “you.” Exhortation #1 was “To the ungodly: to forsake his wickedness and to walk in the ways of religion….You have now heard of the happiness of the religious man…as you never yet experienced; you never yet….You…you have….You now…you are invited to such a happiness….Be persuaded, then, to taste and see how good it is” (p. 305). Pretty direct.

He’s just as direct in Exh. II. “Is to the godly to go on and persevere and make progress in the ways of religion and godliness. Go on….let nothing….You…you…you….Do not be discouraged by any evils….Go on, therefore…”

Before Sunday, these are the two broad categories of people we will be addressing. Check to see that your application stems directly from your text. Decide how direct you will be to your listeners. Certainly, you will want to speak to the professing Christians about how their faith in Christ drives their Text-driven transformation. And, as always, do it all so God receives glory in the church and in Christ Jesus (Ephesians 3:21).

Happy Thanksgiving!

Randal

 

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From Inferences to Exhortations: What I’m Learning From Reading Jonathan Edwards’ Early Sermons

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“Christian Happiness” could be Jonathan Edwards’ first sermon. It’s based on Isaiah 3:10.

“Say unto the righteous, it shall be well with him: for they shall eat the fruit of their doings.”

I’ve been enjoying reading Edwards’ sermons as a devotional act, but also as an exercise in rhetorical analysis (what Edwards does in order to move his listeners to act). Last week I listed the following five inferences listed under the heading, “USE” (my explanations in brackets). This represents Edwards’ foray into formal application.

Inf. I. Then we may infer that the godly man need not be afraid of any temporal afflictions whatsoever [since it shall be well with him].

Inf. II. Hence we may see the excellent and desirable nature of true godliness [because it provides such happiness].

Inf. III. We may hence learn that to walk according [to] the rules of religion and godliness is the greatest wisdom [because it leads to the most happiness].

Inf. IV. Hence learn the greatest goodness of God in joining so great happiness to our duty [it certainly is good of God to create such a system where even duty is delight!].

Inf. V. We hence learn [what] we are to do for a remedy when we are under affliction: even embrace religion and godliness.

Then Edwards moves immediately from inferences to exhortations. Note the shift from “we” to “you.” If he’s preaching to the choir, he’s preaching to directly to specific choir members:

“Exh. 1 To the ungodly: to forsake his wickedness and to walk in the ways of religion.” Edwards speaks directly to this attendee: “You have now heard of the happiness of the religious man…as you never yet experienced; you never yet….You…you have….You now…you are invited to such a happiness….Be persuaded, then, to taste and see how good it is” (p. 305).

Edwards is direct in challenging this kind of listener not to fool themselves into “thinking yourself happy in wallowing and rolling yourselves in the mire. You perhaps think yourselves mighty happy in enjoying your hateful and abominable lusts…those be not the pleasures of man” (p. 305).

I wonder if before Sunday you and I will be brave enough to challenge those who, maybe despite their profession of faith, are only overhearing worship. Let’s consider speaking directly to them so God receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

 

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Various “Uses” of, Christian Happiness: What I’m Learning from Reading Jonathan Edwards’ Early Sermons

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In this post I am highlighting the way Jonathan Edwards applied Isaiah 3:10 in what may have been his first sermon, Christian Happiness. Isaiah 3:10 states,

“Say unto the righteous, it shall be well with him: for they shall eat the fruit of their doings.”

After an introduction centering on reasonable beings choosing things that are best for them, Edwards develops doctrine with two propositions. Then he moves to the section titled, “USE,” and is developed with the following inferences (see Kimnach, pp. 301-305; my brief comments are bracketed):

Inf. I. Then we may infer that the godly man need not be afraid of any temporal afflictions whatsoever [since it shall be well with him].

Inf. II. Hence we may see the excellent and desirable nature of true godliness [because it provides such happiness].

Inf. III. We may hence learn that to walk according [to] the rules of religion and godliness is the greatest wisdom [because it leads to the most happiness].

Inf. IV. Hence learn the greatest goodness of God in joining so great happiness to our duty [it certainly is good of God to create such a system where even duty is delight!].

Inf. V. We hence learn [what] we are to do for a remedy when we are under affliction: even embrace religion and godliness.

Notice that Edwards applies Scripture through logical inferences: since Isaiah 3:10 is true, these five things are also true.

I found it interesting that in these five inferences, Edwards did not prooftext. He knew the logic could stand alone.

Before Sunday you might think about how your method of application is similar or different from what you see above. While Edwards isn’t the God of all things sermonic, his methods may be helpful despite representing a different age.

May our Lord receive glory in the church and in Christ Jesus as a result of the way we interpret and apply Scripture (Ephesians 3:21).

Randal

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“Application is the Preacher’s chief Work”: What I’m Learning from Reading Jonathan Edwards’ Early Sermons

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When you read Jonathan Edwards’ early sermons you quickly realize that someone taught him about the importance of applying Scripture. That someone included John Edwards (The Preacher, 1705). John, not Jonathan, wrote:

“Application is the Preacher’s chief Work, and it is the Hardest too: but it is the most Useful and Necessary….the Word of God, must be set to the Breast and Heart of every particular Person. And this Close Application will be most effectual to a Holy Life, because it will stick by them, tho’ the rest of the Discourse should be forgot. And in a world, the Application will be found to be the Best part of the Sermon.” (Kimnach, p. 18).

First, which part of the sermon do you think your listeners remember the most? Yes, that’s what I thought too: illustrations. We’ve come a long way since the 1700’s. That might say more about the quality of my application than it does about the quality of their listening. Ouch.

Second, if John E. is correct, than I must work harder at application than exegesis (I realize much of what’s wrong with that statement). But, if application is the “Hardest” and “most Useful and Necessary” then it demands more work.

I loved Edwards’ phrase, “Close Application” (caps and all) that drives the Word deep into “the Breast and Heart” (caps and all).

I do believe application is “the Best part of the Sermon.”

And, if I do, then I will spend time before Sunday thinking about the Use of my selected Scripture. I will not allow exegesis to consume all my sermon prep time this week. It certainly didn’t consume all of Edwards’. As we’ll see in future posts, his application sections, sometimes called “USE,” are extensive.

Mine could use some work. And God will receive more glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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The Most Important Part of Sermon Preparation That Takes No “Time”: What I’m Learning From Reading Jonathan Edwards’ Sermons

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Every sermon, every Sunday, it’s personal. It’s always personal, says Jonathan Edwards. Well, actually, John Edwards in his book, The Preacher (London, 1705), said it.

Part of the fun of reading Jonathan Edwards’ earliest preached sermons in Kimnach’s, The Works of Jonathan Edwards (vol. 10) is learning about his major influencers. Kimnach describes John Edwards’ philosophy of preaching:

“In order to preach persuasively, Edwards insists, the preacher must believe and feel intensely what he preaches; he must then communicate his personal feelings with the message so that he preaches experience, as it were.” (p. 17).

The Preacher was one of two books that Jonathan Edwards quoted, so we know he read it. I know from Edwards’ preaching that he learned from it. Imagine Edwards reading his sermon manuscript knowing he has to communicate his personal feelings about Scripture.

Now imagine you (and me) this Sunday. Hopefully preaching without–or very few–notes. Imagine that you and I “believe and feel intensely what” we’re preaching. That shouldn’t be too hard for us to imagine, right?

We should be able to communicate our experience, our personal faith and intense feelings about the passage. No amount of exceptional exegesis and understanding of the passage communicates well without it. I might go so far to say that our experience with the text outweighs exegesis.

And this takes no extra sermon preparation.

But what it does take is a sincere act of worship in the study and in the moments prior to our Sunday teaching/preaching moment. It means responding to the Text before asking our parishioners to do so.

We have a week ahead of us, Lord willing, to study God’s Word and to make it personal. We have a week to prepare to preach our own experience with God through that Word. That means, most of all, not preparing sermons for “them.” It’s God’s Word to us. And we have the privilege to hear it first before preaching it so God receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

P.S. If you’ve ever preached through a book of the Bible, you know how difficult it is to feel the same intensity about every Text. Great sermons require great texts and not all pastors and parishioners consider every text a great text.

 

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Can You Get To Application In Chronicles?: Preaching Through Chronicles

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I can tell you there are times while preaching through First and Second Chronicles that finding your way to application is extremely difficult. The sign above pretty much describes the feeling.

So, one of my goals in these posts is showing you applicational angles. When you arrive at 2 Chronicles 17:1-19 you find your way to application by reminding your listeners:

“We’re Christians. We are citizens of this king’s kingdom. Which means we participate in this king’s spiritual reformation efforts.”

The king is Jehoshaphat and the unique reform is in vv. 7-9,

“…he sent his officials…to teach…and with them the Levites…and with these Levites, the priest….And they taught in Judah, having the Book of the Law of the Lord with them. They went about through all the cities of Judah and taught among the people.”

McConville states the he “organized his whole kingdom for the purpose of propagating the law.”

So did Jesus. King Jesus arrived and instituted similar spiritual reform. He taught everywhere he went. And before he left he taught us to keep teaching people to do the things he said to do.

So that’s what we do. Your church, like ours, has teaching venues, gifted, trained teachers, and ears-to-hear learners. And you, like me, have an approach, a teaching method and style.

So, our churches continue Jehoshaphat’s approach. This chapter shows us

  • the one thing we need for spiritual success (vv. 1-3a)
  • the way to secure it (vv. 3b-9)
  • the resulting blessing (vv. 10-19)

Even if you never preach through Chronicles, you may feel the need some Sunday to remind your congregants about the importance of “the Book of the Law of the Lord.” And, of course, you will remind them that “the scriptures…bear witness about [Jesus]” (cf. John 5:39-40).

Preach “the Book” so God receives glory in the church and in Christ Jesus (Ephesians 3:21),

Randal

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Making Sermons and Making Disciples

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A prominent Christian counselor/author–sorry but I can’t remember who–once wrote that counseling was accelerated disciple-making. That is also an appropriate way to think about our preaching.

Preaching is accelerated, corporate disciple-making.

I’ve been enjoying the insights provide by Carrell’s book, Preaching That matters: Reflective Practices for Transforming Sermons. Especially helpful is the feedback from pastors who were in training sessions with Carrell.

Take, for instance, this response:

“you asked me how I determine the spiritual growth goals for my sermons. I didn’t have an answer.” (p. 29)

Here’s my answer:

  1. Pay as much attention to the purpose or intention of your preaching portion as you do its meaning. In other words, from minute one in your study, begin to identify how God’s Word functions for the church. What is it intending to do to the listeners?
  2. Whether or not you announce this, try this at the very beginning of your sermon notes or actual sermon: “We worship this morning by _______________.” You fill in the blank with the intended response to that morning’s revelation of God (my concise definition of worship).
  3. My dear DTS preaching professor, Dr. John Reed used to urge us to write out what we wanted our listeners to think, feel, and do as a result of hearing the sermon. Those are good, broad categories for applying life to the Bible. Depending on your selected Text, you may be able to add specificity to your sermon application.
  4. Another angle on application is our attempt to usher our listeners into the particular slice of the Kingdom of God that is described in the Text (common options are commands or principles to put into practice and “go and do likewise” or “go and do otherwise” exemplars, interpreted, of course, within a redemptive-historical context).

Before Resurrection Sunday, identify your sermon’s spiritual growth goals so God receives glory in the Church and in Christ Jesus (Ephesians 3:21).

Randal

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Four Ways To Exegete Your Text: Following Jonathan Edwards’ Practices

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A couple of weeks ago I finished reading Douglas A. Sweeney’s, Edwards the Exegete: Biblical Interpretation and Anglo-Protestant Culture on the Edge of the Enlightenment (Oxford).

One of the take aways from this book for those of us who preach or teach the Bible is the four different ways Edwards regularly approached studying the Bible. The four ways are Canonical, Christological, Redemptive-Historical, and Pedagogical exegesis. Think of them as supplements you take to boost your daily nutrient intake. Do you take any or any combination of them each week during sermon preparation?

These four approaches supplement what we normally think of as exegesis: historical-grammatical-literary. Edwards helps us remember why we need to move beyond the realms of word, historical, and literary studies. Here’s what we gain and how our congregation profits from the results of the following four exegetical practices:

Canonical Exegesis: This shows how your preaching portion fits with other Scriptures. Look for times when other Scripture provide vital additional information for the interpretation of your preaching portion.  Your congregants will appreciate seeing how God’s revelation works together to create meaning.I don’t recommend the common practice of showing listeners other Scripture that say the same thing as your preaching portion.

Christological Exegesis: This shows how your preaching portion functions for the Church because of Christ’s death, resurrection, ascension, and dispatching His Spirit on those who believe. Your listeners will appreciate learning how all Scripture points to the grace of God in Christ. This will keep all sanctification efforts faith-based and help avoid the dreaded moralistic, self-help sermon application. And remember that when you remind the saints about the Gospel, any non-Christians in attendance get to hear the Good News too.

Redemptive-Historical Exegesis: This shows how your preaching portion is part of the meta-narrative flowing throughout Scripture. Your parishioners will profit from the times when you locate your passage in the Story of Redemption (creation, un-creation, recreation, new creation). They will begin to appreciate that salvation is something much larger than the personal, saved-to-go-to-heaven variety.
Pedagogical Exegesis: showing how Scripture guides faith and the Christian life; here we gain precepts for living life as a Christian. One of the great quotes from the book came from this section. It reminded me of my primary responsibility as a soul-watcher. Sweeney writes of Edwards:
“At the end of the day, however, he was a clergyman and teacher paid to unpack the text in a pedagogical way, with the formation of disciples at the forefront of his mind.” (p. 188)

Before Sunday I hope you will supplement your normal exegesis with one or more of these four approaches, all for God’s glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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Preaching The Sensitive Gender Issue

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Have you ever wondered how churches and pastors who believe in the authority of the Bible land the way they do on the same-sex issue? How can we read the same Bible and interpret it so differently?
I just finished reading Christopher R. Seitz’s heavy book, The Character of Christian Scripture: The Significance of a Two-Testament Bible. One unexpected benefit of reading the book was Seitz’s choice of the same-sex crisis in the American Episcopal Church (TEC) as his concrete example of what happens when people move away from the rule of faith (or fails to recognize that the OT functions theologically for the Church).
Seitz reports that both sides of the same-sex issue acknowledge that this boils down to “disagreement…over the interpretation of Scripture and the question of whether the Bible has something like a plain sense, in the case of same-sex behavior and in other areas” (p. 176). Seitz has followed the discussion over the exegesis of Scripture and homosexuality for over two decades and lists three phases that have occurred in that timeframe:
Phase One. It was believed that the Bible could be reevaluated and understood to be saying something that no one had thought it said up to that point. “Sodom was about inhospitality, not homosexuality; chapter 1 of Romans was about specific, exotic kinds of homosexual misconduct [as opposed to two people of the same gender entering into a loving commitment to each other]” (p. 176).
Phase Two. It was admitted that the Bible really did say what it was always understood to say [that homosexual activity was a sin]. But what the Bible was giving us “was a kind of rough guide on how to make decisions. Biblical people had to exercise judgment, and they went about this with certain flexible systems that allowed them to negotiate religious principles with changing times” (pp. 176-177). An example would be Acts 15 the decisions of the Jerusalem Council. Therefore, we have the opportunity with changing times to change our minds about what is biblical or the kind of morality God expects of His citizens.
Phase Three. The Bible does not speak to the issue of our modern-day same-sex attitudes and actions because our version of this was unknown in the times when the Bible was written. If we don’t have a word from God on the issue, then we’re left with listening to how the Spirit of God would have us respond today.
Ultimately, then, “there is sufficient confusion about what any text means, [therefore]…the only thing we can be sure of is what people report to be true in their present experience….The Bible looks like us. That is our interpretive conclusion” (p. 178).
So, I step back, take a look at that three-phase development, and ask: What keeps me from that position? I am reminded of what Barth described as “the strange new world of the Bible.” Without becoming too simplistic, go back to the very first part of the first phase. The reevaluation of the Bible was due to a clash between Scripture and cultural experience. I should expect the two views to clash. And I should preach God’s view with confidence and invite His people to inhabit His strange new world. I should not allow the presence of confusion about the meaning of God’s Word to move me to rely on present human experience to determine reality.

Preach well, including finding the balance of being careful and courageous about moving from the Bible to theology for the Church and all so God can receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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Utilize This Resource To Add Practical Theology To Your Sermons

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Two things have come together to create this post: reading Joel Green’s, Practicing Theological Interpretation and Trueman’s, Luther on the Christian Life.

Well, actually, three things. The third one is my discussion last week with a young pastor who will begin his first pastoral post in about a month.

Let me start with the third factor. In talking about how to gain depth for preaching, I mentioned how important it is to read theology. The temptation for pastors is to read only for church growth, leadership, or commentaries for sermon helps. Over the years I’ve discovered how important it is to find in-depth theological works. These aids are tremendously helpful as a supplement to what would be considered normal exegetical work.

One place you may want to turn is to ancient catechisms. Green writes, “a theological hermeneutic might be well advised to ask, ‘What do we see as we read Scripture through the prism of the creeds that we would not otherwise see?'” (p. 80). Just as the creeds help flesh out interpretation and application of Scripture, so do catechisms.

Take, for instance, Luther’s catechism. Our Theology Readers’ Breakfast just completed a study of Trueman’s book, Luther on the Christian Life. The entries contain an intriguing combination of theology and practical application–practical theology.

Luther’s catechism is especially helpful because as Trueman states, “Luther was the first author of a catechism in the history of the church who came to the task as a father.” (p. 111) He writes for his children. But listen for the combination of theology and practical application.

“You shall have no other gods.”

What does this mean?

Answer: We should fear, love, and trust in God above all things.

Or…

“You shall not take the name of the Lord your God in vain.”

What does this mean?

Answer: We should fear and love God, and so we should not use his name to curse, swear, practice magic, lie, or deceive, but in every time of need call upon him, pray to him, praise him, and give him thanks.” (p. 111).

In both cases, notice that Luther begins with fearing and loving God. I would normally begin discussion of the first commandment with some minutes devoted to worshiping God. In the second case, notice the list of positive applicational actions.

So, as you study for Sunday’s sermon(s), ask yourself if anything in your preaching portion might necessitate some help from a good theology book or from an ancient catechism like Luther’s. And may our preaching contribute to God receiving glory in the church and in Christ Jesus (Ephesians 3:21).

Randal