Category Archives: logical flow

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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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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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Developing Your Rhetorical Strategy or Extra-Exegetical Material: What I’m Learning from Reading Jonathan Edwards’s Earliest Sermons

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Photo by Vlad Sargu on Unsplash
How do you determine your next move?

One of the values of reading sermons is that you are able to learn something you can’t from a good commentary: how a pastor/theologian creates their rhetorical strategy.

Along with obvious exegetical/theological developments, sermons contain evidence of rhetorical strategy. Preachers show you how they logically move from minute to minute, major/minor point to point, or move to move.

For instance, in Edwards’s third recorded sermon in Kimnach’s volume 10 (The Works of Jonathan Edwards), Wicked Men’s Slavery To Sin (based on John 8:34), Edwards states the obvious doctrine: “Wicked men are servants and slaves to sin.” The verse says that much. But his opening move is labled:

“[Query] I. How does it appear that wicked men are servants and slaves to sin? Perhaps you may think with yourself, ‘I don’t see but that wicked men are happy, and live as free as the best men in the world.’ Or it may be you may object in your mind that you are very wicked yourself…” (p. 340)

As you can see, Edwards anticipates the response of his listeners, something Buttrick called, a contrapuntal. He expects pushback from his listeners right from the start. So before he does anything, he wants to make sure everyone knows that this verse/doctrine is reality.

You may have also noted that Edwards is acutely aware he is addressing some wicked people and this means anticipating their response.

I am more geared to filling message minutes with exegetical data, but Edwards aims at proving God’s Word to be true. He develops three proofs for this first Query, the last of which is:

“Thus, if sin requires them to steal, swear, defraud, or commit fornication, it is done; if sin command them to do that which tends to their own ruin and destruction, it is done” (p. 342)

In order to preach like this, Edwards must know what God says elsewhere in His Word about this subject matter (i.e., the ability to cross-reference in a way that develops his argument). Even before that, he has been trained to think in the direction of what I’m calling for now, extra-exegetical insights.

Before Sunday, you might explore places in your sermon where your listeners may not all be on board yet and need some coaxing.

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

Randal

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The Connection Between Shallow Sermons and Too Much Content

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I saw this caption on what is supposed to be a funny t-shirt. I said, “supposed to be,” because it’s describing the practice of a surgeon. Yikes!

But according to Carrell’s analysis in, Preaching That Matters,

“the reluctance to eliminate content seems to be the primary preparation obstacle for most who preach wide sermons” (p. 109).

Evidently many of us struggle with cutting anything out of our sermon preparation notes. And it hurts us and our hearers.

Carrell records the different ways preachers rationale keeping everything in and delivering it all on Sundays:

“It’s such good material!”

“The more material the better!”

“The more material, the better chances there will be something for everyone!”

The problem: the more material, the greater the risk you will lose your listeners. Listeners simply get worn out trying to keep up with all that good stuff.

A few weeks ago I had the privilege of sitting down with one of our Elders who was going to preach on a Sunday morning. We met to go over his sermon notes. We talked about the best way to accomplish his goals for the sermon–the preaching portion’s goal for the worshiper. Apart from rearranging a few key segments, we spent most of our time deciding on what to leave out. We did that because cutting some things out would allow him to stay focused on what the preaching portion intended to do to the church.

Before Sunday, begin to look for some of the good, biblical information that may keep true transformation from taking place. And God will receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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Your Search for the Interrelationship Between Ideas in your Preaching Portion

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It’s not too late for you to check your sermon notes and see how you have done connecting the dots in your preaching portion. I am learning that this might be the most significant exegetical skill for an expositor. It’s the ability to trace the argument of your text. Or, you might see it as showing how each major thought block in your text interrelates. This means we are looking for meaning beyond the sentence level.

I have been up to my neck in this aspect of discourse analysis for several weeks and months. Most recently, I had the privilege of teaching a Doctor of Ministry cohort (From the Study to Pulpit) at Gordon-Conwell Theological Seminary. Here’s a look at that fine group:

A couple of weeks before that it was my privilege to talk about connecting the dots in apocalyptic literature with another D.Min. cohort at GCTS (Preaching the Literary Forms of the Bible):

And then, months ago, I was blessed to spend time talking about the importance of tracing the author’s argument with a group of Master’s level students at Lancaster Bible College/Capital Seminary & Graduate School (Advanced Homiletics).

In every case, we were amazed to see how meaning is formed in the Bible through the interrelationship between ideas in a selected preaching portion. Nothing makes us better expositors than starting by tracing the argument of a text. That is possible with the following steps:

  1. identify the major thought blocks in your text
  2. summarize each identified block in one sentence
  3. write out the logical transition that causes the writer to move out of block one into block two, etc.

In Luke 15 this might look like:

#1 Religious leaders grumbled because Jesus was eating with sinners (vv. 1-2)

Transition: So Jesus told them a parable to correct their grumbling about Him eating with sinners

#2 Jesus told the parable of the lost sheep to correct their grumbling (vv. 3-7)

#3 [you can finish it…]

And, because you understood the interrelationship between the opening narrative and the three-fold parable, you know you would end your sermon focused, not on the prodigal, but on the older brother! And that would drive your primary application away from calling prodigals home.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3;21) as we identify and communicate the interrelationship between ideas that exist in our preaching portions each Sunday.

Randal

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How To Structure Your Sermon (part 2): What I’m Learning From the Early Sermons of Jonathan Edwards

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These posts are designed to give us a look at how Jonathan Edwards crafted his sermons. You can compare this to the way you do it.

Last week I began with Edwards first major sermon section, explication. This week we move to his second section, confirmation. Edwards confirmed the truths he explicated by:

positive proofs from Scripture or reason and also by providing solutions to some major doubts and questions that arise from the text. (cf. Kimnach, p. 30 for more details, including the weird spelling below).

Edwards divides his time between what he called “notionall”, “doctrinall” and “practicall” truths. His powerful logic works thr0ughout the sermon to convince his listeners that what God says is true. And since his third major sermon section is application, you can see that the “practicall” truths he presents already bleeds into the application section.

Edwards is relentless in his attack of the mind of his listeners to grasp the meaning, proof, and implications of Scripture. He literally argues with his audience and their thought-patterns along the way in his second major section of the sermon.

So, before Sunday, see if you have some places in your message where you can confirm the faith and challenge to the doubts and questions of your listeners. See if you are taking them on a logical journey that is impossible to deny (provided they start with your presuppositions about Scripture, God, and the plight of sinful man, of course).

My mentor, Haddon Robinson, used to say that there were only three things you could do with an idea: explain, prove, or apply. These three certainly piggyback onto Edwards distinct Puritan sermon form of explication, confirmation, application.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) due to the way you structure your sermons.

Randal

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Sovereignty And Election Are Extremely Relevant: My Only Post On Preaching Through Romans 1-11

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I never thought I would write that the sovereignty of God and His election described in Romans 9-11 are easy to apply to the church! But they are. And I’m getting ahead of myself.

First, when I began preaching through Romans 1-11 a year ago Easter, I determined not to write posts from that series. The reason was simple: I do not consider preaching epistles like Romans to be difficult.

[I realize some of my friends and colleagues just ran to get their EpiPens!]

What I mean is that, although there are difficult theological concepts to explain, the structure and applicability of most epistles most of the time are not too difficult. In the case of Romans 9-11 one of my favorite commentators, Douglas Moo puts it this way:

“…while certain points remain hard to understand, Paul is claiming to be transmitting truth to which his readers are to respond” (p. 740).

Here’s how to locate the intended response for Romans 9-11 and all the heavy discussion of unconditional election:

First, when you begin working through chapter 9 you will need to point congregants forward to 11:17-22. This is Paul’s first indication of how the section functions for the church. There you find instruction for us not to be arrogant toward unbelieving Jews (v. 18), to stand fast through faith (v. 20), not become proud (v. 20), and to live as God-fearers (v. 20). The reason: “for if God did not spare the natural branches, neither will he spare you” (v. 21) and the warning in v. 22, “Otherwise you too will be cut off.”

It is easy to get lost in election in chapter 9 and forget what the section is intended to do to the faith-family.

Two other connections can and should be made. First, the entire section ends with a marvelous doxology in 11:33-36. Everything ends with praise to God. Second, the more practical section that begins in 12:1 stems from all the mercies of God highlighted in 9-11 (“…by the mercies of God”). Unconditional election magnifies the mercy of God which provides motivation for all the instruction in chapters 12-16.

I hope you have had or will have an opportunity to preach through Romans with your faith-family and God will receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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Taking Time To Reason: What I’m Learning From Reading Jonathan Edwards’ Earliest Sermons

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Have you ever tracked how you use your sermon minutes? This series of posts presents some of my findings of how Jonathan Edwards used his. For instance, in his sermon, The Value Of Salvation, Edwards spends 15 and a half pages explaining why the soul is more valuable than the whole world.

His text was Matthew 16:26 “For what is a man profited, if he gain the whole world, and lose his own soul, or what shall a man give in exchange for his soul?”

After placing this verse in the previous context, Edwards begins to explain the Doctrine:

The salvation of the soul is of vastly more worth and value than the whole world.

I think you can see how Edwards moved from Scripture to doctrine.

To develop this doctrine Edwards begins to reason with his listeners. He goes to great lengths to explain why the doctrine he has presented is true, why the soul is worth more than anything else. He stated:

I. Because all world good things shall have an end.

II. The whole world shall have an end with respect to every particular person at death. I found this point to be very similar to the first one, but from a slightly different angle. You can see that from the next sentence, “When a man dies, the world has an end with respect to him: all worldly pleasure, profits and honors, with him are come to an end.” (p. 313)

III. Worldly good things are very uncertain, and oftentimes come to an end before death.

How does Edwards reason this way? At times he uses Scripture, such as in the first point where he cites from 2 Peter 3:10, Matthew 24:35, and Rev. 20:11 which speak of the earth coming to an end.

That sets off a series of questions: “…and then where will be all the fine cities of the world, with which the earth prides herself? Where will be….What then will become of….Where will be the…?” By the end of the section all his listeners with ears to hear say, “God is right. Nothing is more important than the salvation of my soul.”

Next time we’ll see that Edwards doesn’t only reason from direct Scripture.

Before the first Sunday of Advent, see if there are any places in the development of your sermon that could use some additional reasoning. And may our Lord receive glory in the church and in Christ Jesus because of your Spirit-driven efforts (Ephesians 3:21).

Randal

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Let Your Outline Tell The Story: Preaching Through Chronicles

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When I arrived at 2 Chronicles 13 I decided to created an outline that told a story. Hopefully the story of the outline reflected the story of the narrative:

  1. We face a sinister foe (vv. 1-3, 6-9)
  2. But we belong to an eternal kingdom (vv. 4-5)
  3. Which means we are loyal to our God (vv. 10-11)
  4. And He fights with us for victory (vv. 12-22)

The outline points tell the story in broad strokes.

It is often possible to create outline points–major points–that follow the storyline of the narrative. You can do the same thing with an epistle. In that case the major points reflect the logical connections and flow of the argument of a paragraph or series of paragraphs.

When you preach 2 Chronicles 13 you have an opportunity to spend time with your congregation thinking about how God fights for us in our Christian experience. It’s one of my favorite themes of the Old and New Testaments.

Verse 12 reads, “Behold, God is with us at our head…” What a great opportunity to rally the faith-family around the concept of our Lord leading us in every spiritual battle.

And if you are inclined to read Chronicles Christologically, you could start with McConville’s statement:

“weakness is a positive advantage because it is a prerequisite of reliance.”

The Gospel includes the ultimate weakness of the Cross and the ultimate victory for all who believe. In 2 Chronicles 13 we lead the way in counting on our Lord to provide spiritual victory so He receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal