“Even before the minister begins to preach, the conflict between God and Satan determines the listener’s situation, every listener’s situation.”
Gustaf Wingren, The Living Word: A Theological Study of Preaching and the Church, p. 72
Category Archives: pastoral preaching
How to Balance Saint-Sanctifying, Seeker-Sensitive Preaching (part 5)
by
In this series, I’m summarizing some of the things effective preachers do to hit both outsiders (unbelievers) and insiders (saints who entered the building with ears to hear) with an insider-directed message (cf. 1 Corinthians 14:24-25 for an example). These are ways in which men like Jonathan Edwards, D. Martyn Lloyd-Jones, and Tim Keller (of Redeemer Presb’ in NYC) reach both audiences.
So far we’ve noted the following effective rhetorical devices:
- Categorizing your listeners according to their spiritual condition
- Searching the hearts with probing questions
- Motivating listeners through both love for God and fear of God
Today’s tip is attacking the sin behind the sins.
In Murray’s introduction to Lloyd-Jones’, Old Testament Evangelistic Sermons, he writes, “Sin must never be preached as though it were primarily a matter of actions. Sinfulness is a graver problem than sins” (p. xxiv).
It’s easy to preach against sin-as-a-matter-of-action because that is what the preaching portion is often doing. In order to reach both kinds of listeners, effective preacher/theologians attack the sin behind the sins. That means talking about one’s unbelief and alienation from God.
So, for instance, think about the common, “Five ways to manage your anger”-type sermon. It’s important to delve into a discussion of what’s in the human heart that’s causing the anger. Then, if you feel the need to offer the five ways, you’re not only addressing the sin, but the sin behind the sin. As you’ve probably heard before, we don’t only want to address the symptoms, but the cause too. In the following example, the first Q & A deals with the symptom; the second with the cause:
Why are you angry? Because I didn’t get my way.
Why are you angry? Because getting my way is what makes me happy. Now we’re onto something that can be addressed by the Gospel. As you develop your sermon for this weekend and, if your preaching portion pinpoints a particular sin to be avoided, ask yourself is you are attacking only that sin or the sin behind the sin.
Preach well for the sake of God’s reputation in the Church and in the world.
Randal
How to Balance Saint-Sanctifying and Seeker-Sensitive Preaching (part 4)
by
This series of blog posts is built off the premise that seekers can be reached with messages that are designed for the saints (cf. 1 Corinthians 14:24-25 and the outsider that is reached with an insider-directed message). What follows is another way in which effective preachers, ancient (Jonathan Edwards), past (D. Martyn Lloyd-Jones), and current (Tim Keller), reach both kinds of audiences with the same message.
They motivate their listeners through both love and fear.
Edwards, for instance, writes: “No other principles will ever make men conscientious, but one of these two, fear or love….Hence, God has wisely ordained, that these two opposite principles of love and fear, should rise and fall, like the two opposite scales of a balance; when one rises the other sinks” (p. 376 in Carrick’s, The Preaching of Jonathan Edwards, quoting Edwards’ Religious Affections).
First, motivating through love means inquiring about our listeners’ love for God (not God’s love for us). Motivating through fear does refer to our being afraid of the wrath of our holy God.
You’ll notice in Edwards’ quote that he is arguing for both of these elements being included in our sermons. It caused me to look at my preaching and ask, first, if I am motivating my listeners to respond appropriately to the Text and, second, how I am motivating my listeners to respond to the Text.
Some of our preaching portions actually do motivate through one or the other, so when that happens, we simply urge everyone along just as God Himself does. Yesterday I preached on Hebrews 10:24-31 which contains the terrifying warning: “a fearful expectation of judgment, and a fury of fire that will consume the adversaries….It is a fearful thing to fall into the hands of the living God.” And that was meant for the Saints!
However, many, if not most, preaching portions do not contain explicit motivation from either angle. In those Texts, during the application segment(s) of our sermons, it is important for us to motivate through love for God and fear of God. According to Edwards, this is one way to unmask the listener and bring him or her to faith.
Preach well for the sake of His reputation in the Church and in the world.
Randal
How to Balance Saint-Sanctifying with Being Seeker-Sensitive (part 3)
by
This post is part of a brief series on how to create sermons that sanctify the saints and justify the sinners at the same time. I’m building off the foundation of Paul’s analysis of the effectiveness of prophesy recorded in 1 Corinthians 14:24-25. The prophetic Word unmasked the man. An insider-directed message reached an outsider. Through my observations of the preaching of Jonathan Edwards (ancient), D. M. Lloyd-Jones (recent history), and Timothy Keller (current), I’ve started a list of ways these effective preachers reach both Christians and non-Christians with the same message. Here’s how they unmasked the man:
1. They categorized their listeners according to their spiritual condition (see previous posts)
2. Search the heart through questions.
In his book, The Preaching of Jonathan Edwards, Carrick cites Kimnach’s observation that Edwards was “perceived by the people of Northampton to be ‘a searcher'” (p. 304). All three preacher’s I read used searching questions to force their listeners to evaluate their spiritual condition. In one of Lloyd-Jones’ sermons on Genesis 3:8-9, I counted 46 of these kinds of questions! That’s 46 searching questions in the span of less than 10 pages. Through these questions, the conscience is pricked. Or, at least that’s the goal.
Here’s one example from Edwards: “Examine yourself as to this matter, and ask what has been the nature of your anger….Has it not been of the nature of ill-will….Has not your anger been…” (Carrick, p. 308). It’s almost as if you are acting on God’s behalf in interrogating someone on His witness stand.
This is different from asking rhetorical questions, questions that don’t really ask for an answer. These questions are effective because the listener’s spiritual condition is being exposed. See if you have opportunity in your sermon this coming Sunday to probe the hearts of your listeners and force them to come face to face with their sin and need of Christ’s righteousness (both saints and sinners).
Preach well for the sake of God’s reputation.
Your brother in Christ,
Randal
How to Balance Saint-Sanctifying with Being Seeker-Senstive (part 2)
by
For many of us preachers, Paul’s hypothetical situation recorded in 1 Corinthians 14:24-25 brings us comfort and encouragement. It reads, “But if all prophesy, and an unbeliever or an ungifted man enters, he is convicted by all, he is called to account by all; the secrets of his heart are disclosed; and so he will fall on his face and worship God, declaring that God is certainly among you.” The unbeliever takes the posture of a worshiper; he has become a Believer as a result of the insider-directed message.
However, did you notice what the preached Word did? “He is convicted…called to account…the secrets of his heart are disclosed.” The preached Word did that and this made me ask whether all exegesis and sermon preparation do this. In his commentary on 1 Corinthians, Conzelmann states, “The passage is important…for the Pauline understanding of prophecy: it is not prediction of the future, but unmasking of man.”
Do our sermons get to the point where God unmasks our listeners? I recently studied the methods of three effective pastors from three eras of history who addressed both saints and seekers through exegetical/theological/philosophical sermons: Jonathan Edwards, David Martyn Lloyd-Jones, and Timothy Keller. Here’s what I learned from them:
1. They categorized their listeners according to spiritual condition. They also spoke directly to these categories. Often we think about application by categories of gender, occupation, age. But what about: the genuinely saved; those who profess Christ, but are struggling dearly with sin; professing Christians who show no evidence of being saved (absolutely no fruit); and those who profess to be non-Christian.
Keller suggest, for instance, that you should speak to the skeptics or doubters as though they are there each Sunday. He says that’s one way to ensure that they will show up. Word will get around that your church is a place where such attitudes will be discussed and where such attendees are welcomed. Look for places in your sermon where God’s Word is addressing these categories of listeners. See if this doesn’t help you to begin to unmask the man.
Preach well for the sake of God’s reputation.
Randal
Creating Saint-Sanctifying, Seeker-Sensitive Sermons: Working Towards A Balanced Approach
by
A couple of weeks ago I had the privilege of conducting a preaching workshop at Lancaster Bible College. Our afternoon focused on creating saint-sanctifying, seeker-sensitive sermons: working towards a balanced approach. This post begins a short series on this important topic. Lord willing, I’ll be conducting this seminar in detail at LBC’s campus in Greenbelt, MD on the afternoon of April 3, 2014.
The topic is important because:
- Seeker-sensitive approaches continue to be very influential and many of us feel some measure of pressure to adopt effective methods.
- We are creatures of extremes which means some of us might be out of balance (too seeker focused or too saint focused). Or, to put it another way, maybe you have totally dismissed the seeker-senstive approach or you have bought into it whole-hog.
First, let me ask you to analyze your own approach and setting. Do your sermons and approach lean more towards being seeker-senstive or saint-sensitive? What percentage of your listeners on an average Sunday morning would declare to you that they are non-Christian (an important question as we search for balance)?
Alright, let’s look at areas of theology and ministry that are affected by this discussion.
Theology: What did Jesus mean when He said, “Anyone who has ears to hear, let him hear”? Does a certain kind of sermon create ears that can hear?
Hermeneutics: Is the standard approach to reaching seekers the best way to read the Bible? Is, for instance, the “five ways to manage your anger”-type sermon the best interpretation of Scripture selected to support such a sermon (yes, my selection of the word, “support,” is loaded).
Homiletics: Have we paid so much attention to the interest of our listeners that we have forgotten the listener’s spiritual condition and need for theology (as opposed to self-help [defined as moralistic improvement from Scripture apart from faith in Christ)?
That being said, it is not my intention in this series to debunk seeker-senstive, topical preaching. I do want to help bring some clarity to what it means to be seeker-senstive. I especially want to show from 1 Cor. 14:23-25 that we should be and can be more seeker-sensitive with an insider-directed message from God’s Word.
1 Cor. 14:24-25 gives us hope: “But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, he is called to account by all, the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you.”
So, the only way to be seeker-sensitive is not creating an outsider-directed message and delivering it on Sunday morning. We know from v. 22 that these words were “for believers.” Be assured that your sermons aimed at the saints have the potential to reach the outsiders who join us each Sunday morning. More on how that happens in future posts.
Preach well for the sake of Christ’s reputation in the Church/world.
Do Your Congregants See Your Preaching Improving?
by
Last week I had the privilege of spending a day with pastors of the Great Lakes Region of Evangelical Congregational churches in Youngstown, Ohio. My assignment was to help us all become more effective expositors of God’s Word. During one segment, we were all challenged by the instruction in 1 Timothy 4:14-16, especially the piling on of terms telling us we needed to work hard at getting better. The ESV reads: “Do not neglect…. Practice these things, devote yourself to them….Keep a close watch on….Persist in this…”
At one point I asked the pastors how they practice their craft. As you might imagine, none of us had much to say. Most of us are too busy ministering to spend time practicing. How does a pastor practice their hermeneutics and homiletics? It’s an appropriate question to ask in light of 1 Timothy 4:14-16.
And, then, the strangest thing is Paul’s reason for telling Timothy this. God says in verse 15: “Practice these things…so that all may see your progress.” That still seems odd to me. It’s not just that we practice these things so that we get better. No, God says it’s important that everyone in the faith-family sees our progress.
So, beyond studying for sermons and Bible lessons, what are you doing to regularly practice your hermeneutics and homiletics? Are you reading to gain competency (theologically rich books, journal articles, and blogs)? Are you engaged in informal or formal classroom instruction? How about seminars or workshops? As is true with so many disciplines, engaging in the process is more important than selecting the “right” resources.
May God help us progress for the sake of His reputation in the Church and in the world.
A Preacher’s Manifesto: Ten Commitments That Drive Biblical Preaching
by
Last week I published my first book. It’s a mini e-book called: A Preacher’s Manifesto: Ten Commitments That Drive Biblical Preaching. I enjoyed distilling my beliefs and practices into this format. Here’s a description of the book:
A Preacher’s Manifesto presents ten commitments that should drive biblical preaching. These ten commitments will guide pastors in creating their preaching calendar, help steer their sermon preparation, and remind them of the vital place preaching occupies in the local church. The commitments include topics ranging from pastoral theology (“preaching as a function of soul-watching”), hermeneutics (“not allow a selected topic to override the meaning of the biblical Text”), and pastoral ministry (“preach as though my spiritual life and the spiritual lives of my parishioners depend on it”). A Preacher’s Manifesto will challenge assumptions, cultivate new commitments, and bring about changes in preaching for the sake of enlarging God’s reputation in the Church.
If you’re interested, you can find the book at Amazon.com and Smashwords.com. Smashwords will give you several more reading options, including a PDF of the book. It will also allow you to download a percentage of the book to preview some content.
I hope the ole saying, You get what you pay for, is not true in this case. The book is $2.99, but I believe it will stimulate your thinking.
Again, thank you for thinking about preaching with me.
Preach well for the sake of God’s reputation in the Church.
Do You Let Your Listeners Know You Love Them While You’re Preaching And Does It Matter?
by
I recently read the lead article of Crosswalk.com’s newsletter which arrived in my inbox on November 1, 2013. The article was, How to Spot a Healthy Church–Quickly, by Ray Pritchard. Ray suggests there are two indicators of a healthy church that visitors can spot immediately. The first one is hearty congregational singing. The second one caught my attention: obvious affection between the pastor and the congregation. It made me wonder what we can do while we preach to show genuine affection.
I’m a firm believer that people skills have a greater affect on a sermon’s hearing than exegetical skills. I must love my listeners as much as, if not more than, I love to study and preach to them. And the affect of interpersonal relationships on communication are well documented. Every communication event, including preaching, contains a content element and a relational element. The relational element affects how we receive the content and what we do with it. When our relationship with our congregants is healthy, they place more importance on our content. When our relationship is unhealthy, they place less importance on our content. In an unhealthy relationship, the words don’t mean as much or the same thing we intend. That’s part of the reason why when two people are arguing during tense times, you’ll hear something like, “That’s not what I meant!”
So, what can we do to let our listeners know we love them while we’re preaching?
- smile at them
- laugh with them
- dialogue with them (besides being an effective teaching tool, dialogue during a teaching time is a great way to build rapport)
- tell them (say things like, “you know I love you dearly…”, at appropriate times
- join them as a fellow struggler on the Way
- (add some others…)
Does your faith-family know you love them? Let it show while you’re preaching. Our best listeners are the ones who feel the love.
Loving Those Who Don’t Listen
by
If you’ve preached in church for a while and watched your listeners, you’ve probably noticed that some don’t listen. I realize some may be faking it; they may actually be listening even though they look like they’ve checked out. However, it is a reality of pastoral preaching that some parishioners don’t listen. Some do not hear God’s Word, don’t receive God’s Word, and are not changed by it. It’s very easy to get upset with them.
In Luke 9:54, Jesus’ disciples, James and John (a.k.a., sons of thunder!) ask Him, “Lord, do you want us to tell fire to come down from heaven and consume them?” What a way to react to those who don’t listen! Yikes! Jesus’ abridged answer: “But he turned and rebuked them” (v. 55). That’s it. Ryken says, “it was still time for mercy.”
What were they thinking? Well, they were protecting Jesus; their Lord was being insulted. They were extremely zealous for God and for souls (OK, at least they were extremely zealous for God). It’s easy for us pastors to harbor ill-will towards those who don’t listen. It’s extremely difficult for us to shepherd people we wished weren’t there! However, Jesus made it very clear that His disciples’ plan of attack was inappropriate. Later on in Luke 23:34 we read our Lord saying, “Father, forgive them, for they know not what they do.” May our Lord extend grace to help us love those who don’t listen.