Category Archives: Christ-centered preaching

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My Book, Preaching With Accuracy, Has Arrived!

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This is a post of shameless, self-promotion that may be of interest to you if you preach or teach Scripture. A few days ago a box of author’s copies of my book, Preaching With Accuracy (Kregel), arrived! I think it officially goes on sale this weekend.

The book contains my method of finding Christ-centered big ideas for biblical preaching. The method is the result of struggling to identify the big idea or main theme of a preaching portion, especially in Old and New Testament narratives. So, I observed how the major genres or types of literature in the Bible conveyed their meaning, created a working list of genre clues, and showed how to work from those clues to big ideas.

If you put into practice some form of Christ-centered preaching, you’ll benefit from the discussion in chapter 6. In that chapter I present a way to preach Christ while maintaining the integrity of the Text being preached (often the knock against Christ-centered preaching is that it eclipses the meaning of the Text being preached). My approach adds a new dimension to Canonical interpretation (how any preaching portion in Scripture means something in light of the rest of the Story).

Anyway, I wanted to let you know about the book. God has been gracious in allowing my studies and thinking to fill a gap in preaching theory and practice.

To Him be all the glory in the Church.

Randal

P.S. Special thanks to all my students in the past who have helped refine my thinking and presentation of the method.

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Preach Christ and Celebrate Communion on Non-Communion Sundays

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How often does your faith-family celebrate Communion? We take part in the Lord’s Table the first Sunday morning of every month. That means the Table is empty three and, sometimes, four Sundays each month. It’s decorated for worship, but devoid of bread and cups.

A week ago this past Saturday morning, I had the privilege of joining with our Elders and four guests to examine a young man, Jeff Kauffman, for the Gospel ministry. During the ordination council, Jeff talked about his desire for having communion more often than what they are currently doing in his church. What surprised me was what he said about what he had experienced during the years he worshiped with us.

He mentioned that, despite holding Communion only once a month, our church was hearing about Communion each Sunday. It was almost like Communion each Sunday because of my transition from the teaching time to the Cross. I had never thought about how my Christ-centered interpretation and application (faith-first) allowed us to celebrate Communion on non-Communion Sundays, despite the “empty” Table.

I guess that is one unexpected benefit of preaching Christ as the way to explain and apply all Scripture. Each non-Communion Sunday morning, our congregants see Christ crucified even though the Table is missing bread and cups. Do you ever wish your church would celebrate Communion more often? Think about how preaching Christ this Sunday can provide the next best thing. More than once I’ve said on one of those off Sundays, “If we were celebrating Communion this morning, we would…”

Preach well for the sake of God’s reputation in the Church and in the world.

Randal

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How To Balance Saint-Sanctifying, Seeker-Sensitive Preaching (Part 8)

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In this series, I’m presenting my findings from studying the preaching of Jonathan Edwards, D. Martyn Lloyd-Jones, and Timothy Keller. I selected those three because of their effectiveness in speaking to both saints and sinners with the same sermon. The trio seems to have had success through the grace of God in accomplishing what Paul describes in 1 Corinthians 14:24-25 (the unmasking of the man). I gravitated towards this trio of preachers because their sermons, though seeker-sensitive, were and, in Keller’s case, are heavy on theological insights.

So far we’ve looked at the following aspects of their method:

  1. Categorizing your listeners according to their spiritual condition
  2. Searching the hearts with probing questions
  3. Motivating listeners through both love for God and fear of God
  4. Attack the sin behind the sins
  5. Speak the thoughts of sinners (both the justified and unjustified)
  6. Identify our idols

Next: Show how the Gospel works to recreate the human heart.

One reason why I do not believe the typical seeker-sensitive sermon, “Five ways to (fill in the blank),” (please forgive the stereotype) is the best way to read the Bible is because the application is disconnected from the Gospel. In other words, the sermon gives me five ways to manage my anger, but it is not connected at all to my Christianity. That can lead to the moralistic sermon you’re well aware of.

A friend of mine recently argued against always mentioning the cross. He gave two reasons: (1) The biblical writers didn’t do this. However, a careful read of both Testaments shows God giving the grace-based indicative before the grace-based imperative. You’re probably familiar with Paul’s structure of beginning his letters with the indicative (our position in Christ) and then moving to the imperative (our practice as Christians).

(2) Can’t we assume that faith is intact and that the desire and ability to do God’s will will be there? My answer is “no.” My own experience talking to myself and listening to hundreds of others  over the years tells me that we need to preach the Gospel to ourselves every day (cf. the writings of Jerry Bridges). My reading of Scripture understands the Bible’s purpose to urge Believers to believe in the promise of God to save through Christ in the power of the Spirit.

I find it extremely helpful to follow the example of our three model pastor/theologians and show how the Gospel transforms the human heart. So, for instance, how does the Gospel create humility? Lord willing, this Sunday I’m preaching on Galatians 5:24-26 which includes avoiding becoming conceited. How does the Gospel create humility? It’s a great way to explain how Christianity is different from self-help or other religious options; it’s a great way to accomplish faith-driven application. Check your Sunday sermon’s application and see if you can explain how faith in Christ’s sacrifice creates the particular response.

Preach well for the sake of God’s reputation…

Randal

 

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Preaching the Perfect Example Text: Martha and Mary

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In Luke 10:39-40 Luke tells us that “Mary…sat at the Lord’s feet and listened to his teaching. But Martha was distracted with much serving.” This might be the perfect example of a preaching portion that functions as both a good and bad example to follow. (You probably can think of others in Scripture that function in a similar way). It’s pretty simple. We say to our folks: “Follow Mary’s example and avoid Martha’s example.

The key, of course, is communicating what was wrong with Martha. She’s described as “distracted with much serving” in v. 40. Undistracted serving isn’t a problem. We need lots of that in the faith-family. Then, Martha crosses the line even further when, according to Ryken, she “stopped serving and started scolding” Jesus. Martha actually instructs Jesus! Can you imagine?! It’s a great time to ask our folks to monitor their attitude while they’re serving. How do they feel about others who might not be serving quite so much?

It’s easier to communicate what was right with Mary. O how we need God to develop more and more congregants who listen to the Word of God with a view toward adjusting their lives accordingly!

The Martha’s in our churches need an adjustment. Their adjustment is one way they worship during and as a result of the teaching of this narrative. I can hear my prof, the late Howard Hendricks say to the Mary’s in our churches: “May your tribe increase.” This Text is a great way to balance worshiping and serving. Because, if you’re only learning and never serving, then you’re not really learning at the feet of Jesus.

Faith in Christ creates Mary’s, not Martha’s. So, even though the narrative means something through good and bad examples, we do not dismiss our folks by saying: “Go and be like Mary, not like Martha.” Instead we spend a moment explaining how the Christ-crucified creates Mary’s posture and adjusts Martha’s posture.

Preach well for the glory of God.

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Preaching Jesus’ Gospel: The Parable of the Compassionate Samaritan

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Luke 10:25-37 records Jesus’ discussion with a lawyer who tried to test Him. Good luck with that, right?

Back in October of 2013 I mentioned the need to explain why Jesus always seemed to preach a works-based salvation. The parable of the compassionate Samaritan (I had to call it that in light of my previous post) requires such theological effort on our part. The lawyer asks, Jesus, “what shall I do to inherit eternal life?” Most of us would have answered, “Believe on the Lord Jesus Christ and you will be saved.” Most of us wouldn’t have answered the way Jesus did: “Do [the law] and you will live” (Luke 10:28). So, when Jesus ends the session with, “You go, and do likewise,” (v. 37) He’s giving us some theological work to do.

That may require a major point or move in the sermon not contained in Luke 10. We say something like, “In order for anyone to be able to perform like the compassionate Samaritan in a way that will be accepted by a Holy God (that last part’s the key), they must first experience the compassion of God-in-Christ-through the Spirit. Whenever a person sees Christ dying for them, their hearts are warmed and they have the desire and capacity for such compassion displayed by the Samaritan.” Or something like that. The point is that that point or move is a necessary element of a sermon. Otherwise, Jesus’ teaching will sound like salvation by works.

I suggest that this point or move in the sermon should occur before you spend time helping people flesh out what it might look like in their world to display such compassion for their neighbors. Remember, the section of the sermon where you give them five ways to be a good Samaritan isn’t moralistic self-help when delivered in the context of the Gospel.

You can probably think of other angles on this too.

Preach well for the glory of God.

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How To Stop Preaching Moralistic Sermons: Unintended (?) Advice from N. T. Wright

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Chapter 7 of Wright’s book, Simply Christian, begins: “Christianity is about something that happened. Something that happened to Jesus of Nazareth. Something that happened through Jesus of Nazareth. In other words, Christianity is not about a new moral teaching….This is not to deny that Jesus, and some of his first followers, gave some wonderfully bracing and intelligent moral teaching. it is merely to insist that we find teaching like that within a larger framework: the story of things that happened through which the world was changed” (p. 91).

However, as I listen to sermons, it appears that we’re teaching congregants that Christianity is primarily a new moral teaching. That is largely due to the fact that we consistently separate the instruction from the Story. I recently heard a sermon on anger that made no connection to what happened to Jesus. That’s why there was also no connection to what happened to Believers through Jesus. You’ve heard them; you’ve probably preached them–the five ways to manage anger-type sermons. According to Wright, such a sermon cuts out the crux of Christianity. I stop preaching moralistic sermons when I place the teaching of my preaching portion in history.  So, back to the sermon I heard: Because something happened to Jesus and through Jesus, Believers can be angry and not sin.

Then, would you give five ways to manage anger? Just wondering…

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A Fresh Angle On Sermon Application

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My friend, Dr. Abraham Kuruvilla, has written an excellent book, Privilege the Text! A Theological Hermeneutic For Preaching (Moody). In his attempt to interact with the subject of Christ-centered preaching, Abe presents a fresh angle on application. He advocates what he calls, Christiconic interpretation, utilizing the Greek word, eikon, in Romans 8:29. “God’s goal for his children is, ultimately, to conform them into the image…of his son, the Lord Jesus Christ, the only one who perfectly exemplified ‘faith-full’ obedience. He alone fulfilled divine demand. Thus every pericope [every portion of Scripture you select to preach] points to a facet of the image of Christ; to that facet God’s people are to conform, in the power of the Holy Spirit” (p. 269).

I found the discussion helpful because it gives me a way to tie sermon application to the larger picture of God’s goal for every Christian. It also helps me realize that the divine demand in every preaching portion is calling me to one slice of the life of Christ. Without this angle, it’s possible that we will only talk in terms of morality. Abe’s angle on application helps keep application distinctly Christian.

For instance, the wisdom and humility of Christ is displayed in Luke 9:49-50 “John answered, ‘Master, we saw someone casting out demons in your name, and we tried to stop him, because he does not follow with us.’ But Jesus said to him, ‘Do not stop him, for the one who is not against you is for you.'” When I encouraged us to adopt the humility that does not attack other Christians and other ministries, I was urging us to take on part of the image of Christ. He was secure in His relationship with God and wise enough to have such perspective and balance. God wants the same for His children.

What part of the image of Christ did your preaching portion call you and your people to yesterday?

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Preaching Jesus’ First Sermon in Luke 4:14-21

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One of the challenges of preaching in the Gospels is trying to apply to Christians what appears to be written/said to non-Christians. For instance, in Luke 4:18-19 Jesus reads from Isaiah 61:1-2. Isaiah’s message seems tailor made for an evangelistic sermon or as a call for social justice (i.e., the poor, captives, and oppressed are mentioned). Isaiah and Jesus certainly contain an evangelistic and social thrust. Primarily, however, Luke writes for the Church to bolster their faith (cf. Luke 1:4). If, as Jesus says in Luke 4:21, this Scripture from Isaiah was being fulfilled that day, Jesus’ short message is a time for us to challenge believers to be sure they are experiencing the reversal of fortune described initially by Isaiah. All who profess faith in Christ move from poverty to spiritual wealth/power, from captivity to spiritual freedom/power, from blindness to spiritual perspective/vision, and from oppression to spiritual courage and hope.  According to Luke 4:22-30, the church-going folks in Jesus’ hometown did not believe Him. They did not believe they were needy. Believers, by definition, need to believe that Jesus does what He says He’ll do and receive His gracious gift of salvation/sanctification.

I’m not saying evangelism or social justice have no place. It’s just that Luke intends to say something to the Church about their response to Jesus’ person and work.

For those who are interested in preaching Christ from such a seemingly-already-Christ-centered text, remember, Jesus would later face rejection greater than that recorded in Luke 4:28-29. On the cross He would experience the deepest and darkest forms of human distress described in Luke 4:18. And He would do so so that those of us who believe His Word would never have to experience them.

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How Not to Moralize John’s Moralistic-sounding Gospel

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One hurdle in preaching the Gospels is the presence of moralistic-sounding messages. Luke 3:10-14 contains John’s message. In response to John’s warning about the need for bearing fruit “in keeping with repentance,” his listeners ask, “What then shall we do?” John answers with three specific things to do. That’s it. No talk of faith in Christ. I suggest that in order to preach Luke 3:1-14, we need to make a clear statement about John’s moralistic-sounding Gospel making sense with the following section on Jesus’ soon-coming baptism with the Holy Spirit (cf. Luke 3:15-17). John preaches his moralistic-sounding message knowing that faith in Christ will create the desire and capacity to do those three distinctly Christian acts and more.

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Isaiah 57:14-21 Theology through Positive and Negative Exemplars

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Despite what some say about exemplar preaching, it’s impossible to avoid it entirely in a preaching portion like Isaiah 57:14-21. Surely, Isaiah addresses the Church by showing us a good example to follow (the “go and do likewise” of Isaiah 57:15). Just as certainly, Isaiah also addresses us by showing us a bad example to avoid (the “go and do otherwise” of Isaiah 57:20-21). Where exemplar preaching breaks down in my opinion is when the exemplars are held up by themselves and God’s people only hear the preacher say at the end of the sermon: “Now, go and do likewise or go and do otherwise.” Better to begin the end of the sermon by point out that our Lord was presented in Isaiah 53:5, 10 as being “crushed” (same Hebrew term translated “contrite” in Isaiah 57:15). When a person receives Christ as their Sovereign Savior, He transforms them into one “who is of a contrite and lowly spirit.” He turns the wicked into the righteous. The exemplar works after the Gospel has done its work. Isaiah continues to urge the Church to leave worldliness behind and ready itself for the return of the Servant/King who will completely destroy all who rebel against Him and completely deliver all who trust Him. The catch: all who trust Him must look like Him. In this case, they must share God’s perspective on their sin and need of redemption.