Category Archives: Preaching of Jonathan Edwards

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The Two-Sided Benefits of Finding God: What I’m Learning From Reading Jonathan Edwards’s Earliest Sermons

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Learning to Preach Both Sides…

In Kimnach’s volume 10 (The Works of Jonathan Edwards), he includes a Fragment: On Seeking.

Even though we can’t read the usual doctrinal section, we have this fragment of a sermon application that shows Edwards preaching the two-sided benefits of seeking and finding God.

The two sides are: “…if you find God….

  1. You will find a Savior, and an everlasting sure defense from all evil…which when obtained, will effectually deliver one, and when delivered will eternally preserve and defend one, from all manner of evil.” (p. 382)

Edwards does his best to prove to his listeners that they would certainly seek after something that would do that in the physical realm (such as seeking after a medicine that would protect from a disease–think COVID-19!)

But it’s the second answer that helped me the most in my preaching.

2. “But second, if you find God, beside that you will find all good; you will not only be freed from all evil, but be brought to the possession of all good.” (p. 383)

And this is exactly what every one of our listeners is listening and looking for. And, of course, this is what temptation promises to give: ultimate happiness.

Edwards is a master at convincing his listeners that it is in their best interest to love God supremely. So, he defines God as “an infinite, self-sufficient, all-sufficient, essential, overflowing good: he is the source of all good.” (p. 383)

Thanks to Edwards I’m learning to preach both sides, protection from evil and possession of good.

May our Lord help us preach both sides of the same coin so He receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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“‘proved’ through Reasons”: What I’m Learning by Reading Jonathan Edwards’s Earliest Sermons

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The Importance of a Future State
Hebrews 9:27 “And as it is appointed unto men once to die, and after that the judgment.”

One benefit of reading Edwards’s early sermons is seeing how he “proves” the doctrine of Scripture through reasons. He is really teaching me how to think.

Kimnach explains that “The term ‘reason’ is actually a generic term for all ‘proofs’ under the Doctrine” (p. 38). And Edwards goes to great effort to prove everything and I mean, everything.

He will often appeal to other Scripture, something you and I probably do pretty well. Edwards’s second kind of proof is “appeals to human reason and commonplace experience” (p. 38). I need some work on this one and reading Edwards is helping.

For instance, here’s how he proves that there is a future state:

“Who can suppose that God made man to glorify Him so miserably as we are capable of in this life, and enjoy some little communion with Him for about sixty or seventy years, and then the man is annihilated, and the glory of God and the enjoyment of him is at an end forever? Who can think thus?” (p. 359).

Evidently, nobody. But, I confess that I have never thought about it like that.

After a few more reasonable proofs, Edwards boldly claims: “Thus I have proved a future state and another world from the light of natural reason” (p. 360).

Then Edwards turns his attention to what happens to those who are “judged in the other world” (p. 366). He writes,

“They shall not be pardoned then if they would. If they would not be pardoned when God would, they shall not be pardoned when they would; if they would not answer when God called, God will not answer when they call, but will laugh at their calamity and mock when their fear cometh” (p. 366).

Edwards concludes his reasoning about the judgment on the wicked by stating:

“They will never have another trial….God will never try them again….They shall never have Christ offered to them more….They shall never more have the Bible in their hands…” (p. 367). I am in a Bible Church so that one really got to me.

I hope you’ve enjoyed reading Edwards’s method of providing good reasons for a future state and the judgment and that this kind of thinking will help us bring God glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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Edward’s Understanding Of Sin’s Power: What I’m learning from reading Jonathan Edwards’s earliest sermons

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Photo by Kiwihug on Unsplash
What Sin Does To God’s Creation!

In the third sermon of Edwards recorded by Kimnach (volume 10 in The Works of Jonathan Edwards: Sermons and Discourses 1720-1723), Wicked Men’s Slavery to Sin, Edwards excels in his analysis of the devastating affects of sin. One of the things that keeps me reading Edwards is his theological depth which never drifts away from his listener’s plight.

Edwards wrote: “Query II. In what respects is a wicked man servant to sin? First Ans. The wicked man serves sin with his soul” (p. 343).

I would have said, “with his body” and possibly, “with his mind.” Edwards eventually gets to the body in his second answer, but not until creating a solid foundation.

Edwards knew, just as you do, that the effects of sin go much deeper than your physical body. He stated that,

“sin enslaves the very soul, so that he believes, wills, loves, nor thinks nothing but what sin allows of and commands.” (p. 344).

Sin is in control of it all, even though a non-Christian listener might feel in control.

Sin controls what they believe.

Sin controls what they want to do.

Sin controls what they love.

Sin controls what they think.

Edwards laments: “The eye of his reason must be open only to those things that sin allows him to see; he must keep his eyes fast shut, only when sin gives him leave to open them.” (p. 343)

And imagine, Edwards says, that all this starts from the moment we are able to use our reasoning powers (“as soon as we can speak or go” p. 345). So different from the air that we breathe that believes the human being to be inherently good.

Edwards is now in a great position to say to his listeners:

“Come, be bold and courageous, and don’t be afraid to disobey sin; if you so do, you will not be hurt for it the devil can’t hurt you for rebelling against sin.” (p. 346)

It’s possible that this week your preaching portion or sermon will contain the concept of sin. If so, may our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as you follow Edwards’s example of clearly stating sin’s effects.

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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Preaching the Christian Life as a Race and a Warfare: What I’m Learning From Reading Jonathan Edwards’s Earliest Sermons

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Grace is not opposed to effort, but to earning (Dallas Willard, I think?)
Photo by Sarah Cervantes on Unsplash

In the second recorded sermon of Jonathan Edwards in Kimnach’s volume, Value of Salvation, Edwards urges his listeners:

“We must in these things strive with all our might….The Christian life, for that reason, because of the diligence and labor that is required in it, is called a race and a warfare, because in running and fighting generally the utmost of the powers are laid out. [emphasis added]” (p. 332)

One thing I’ve gained from Edwards’s earliest sermons is his homiletical habit of preaching both grace and effort.

My experience in 29 years of being in a Bible Church environment has taught me that that combination makes some uncomfortable. Many hear effort as “works” or earning salvation, which of course according to Paul, cancels grace.

What that means, then, is that those listeners have the tendency to dilute the strength of the effort required in certain texts.

Typical Edwards, he reasons with his listeners from what they all know to be true in the world: “nothing that is great and excellent is attained unto without difficulty…” (p. 332).

But be prepared: to the degree your listeners hold tightly to the doctrine of eternal security, they will be able to hear such language such as, “Kill sin or it will kill you!” [Hear I’m thinking of someone like Owens who wrote, Of the Mortification of Sin] Usually, the firmer the belief in eternal security, the softer they will believe in effort.

So, for me in my setting Edwards reminds me to make sure I announce God’s gracious invitation and grueling exhortation all at the same time.

Every time I do it’s worth it and I hope seeing Edwards’s emphasis at the end of this sermon helps solidify your resolve so God receives glory in the church and in Christ Jesus (Ephesians 3:21),

Randal

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Add “powerful arguments” to Your Exegesis: What I’m learning from reading Jonathan Edwards’s Earliest Sermons

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The Part We Play in Persuading our Listeners to Worship Each Sunday

Some of you may recall that my first observation about Edwards’s preaching was that his sermons lacked the kind of exegesis I was used to. I was trained and practice exegesis that is heavy on word studies. To my surprise, Edwards’s early sermons so far show little lexical work.

The second recorded sermon in Kimnach’s book is, The Value of Salvation, based on 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?”

When Edwards arrived at his Exhortation, he states an obvious implication/application: “Let us take utmost care that we don’t lose our souls” (p. 329). He then restates Matthew 16:26 and writes,

“We have now heard the most powerful arguments in the world to persuade us [to] take care of our souls [emphasis added]” (p. 329).

Edwards was right: everyone in the house had heard the most powerful arguments in the world to persuade them to take care of their souls. How did he do it?

Glancing back into the sermon I picked up on two things.

  • Edwards had a comprehensive knowledge of Scripture so he could pull together key texts that spoke to his subject matter. In this case, Edwards relied on verses that spoke of the end of all earthly things.
  • Edwards was a careful observer of life with all its realities. For instance, Edwards reminded his audience that “Worldly good things are very uncertain” (p. 314). Speaking of our best earthly loves, “How uncertain are friends and relatives; their being dear to us won’t keep them from being take from us” (p. 316). So true. The same with, “And what rich man has there ever been whom riches have made happy?” (p. 318).

Page after page exhibits this foray into the minds of his listeners. And all for the purpose of getting them to this place:

“…let us take no thought for this present any otherwise than as the means of the good of our souls…” (p. 330).

There’s still a place in sermons for dictionary definitions of key terms. But I am learning from Edwards that lots of sermon space is needed for logical, theological, philosophical arguments that urge our listeners to their proper worship response to God’s revelation. It’s almost as if Edwards were saying, “Only a fool would not value the salvation of their soul!”

May we also be so forthright with our faith-families so God receives glory in the church and in Christ Jesus (Ephesians 3:21),

Randal

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Our Salvation Is That Good! What I’m Learning From Reading Jonathan Edwards’s Earliest Sermons

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Edwards makes our salvation look so good!

The second recorded sermon recorded in Kimnach’s volume 10 of The Works of Jonathan Edwards is, The Value of Salvation. It’s based on Matthew 16:26 “…what shall a man give in exchange for his soul?”

Of course, you’d make sure your listeners answered, “Nothing!”

And Edwards makes sure they see the “inestimable worth” of salvation (p. 322). He does this by focusing our attention on what it means to be delivered from all evil.

He writes, “There shall be nothing to interrupt the happiness of believers: there shall be no evil approach the gates of heaven” (p. 322). Edwards is teaching me that that’s not specific enough as he continues with…

“They shall be perfectly delivered from sin and temptation. The saved soul leaves all its sin with the body; when it puts off the body of the man, it puts off the body of sin with it. When the body is buried, all sin is buried forever, and though the soul shall be joined to the body again, yet sin shall never return…” (p. 323).

That is going to be a great day for anyone who is plagued by temptation in this life. The more godly your listeners, the more their ungodliness bothers them. Any of your sermons/lessons aimed at defeating temptation in this life are enhanced by thoughts of how happy the next life will be when evil is erased.

For instance, “there shall [be] no more assaults of lusts to be resisted….They shall no more be tempted by the shining vanities” (p. 323).

What a day that will be!

Edwards was a master at showing all the reasons why the salvation of the soul is of inestimable worth. And he was a master at using the rewards of the gospel to motivate his listeners to godliness.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as we follow his example.

Randal

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The Consummate Persuader: What I’m Learning From Reading Jonathan Edwards’s Earliest Sermons

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Three things you can do to an idea: explain it, prove it, or apply it.
John 8:34 needs a strong dose of the second one.

In Edwards’s sermon, Wicked Men’s Slavery To Sin, his title comes directly from his text, John 8:34 “…Whosoever committeth sin is the servant of sin.” Pretty straightforward.

And his first statement of doctrine is also straightforward: Wicked men are servants and slaves to sin (p. 340, Kimnach).

In my previous post I pointed out how Edwards anticipates push-back from his listeners. He instinctively knows that some will not agree with this portrayal of reality. So, Edwards goes to work convincing his audience that God’s statement is true.

What I find fascinating about Edwards’s preaching–and I feel the same when I listen to Tim Keller–is that he knows the ways of the wicked so well. For instance, he writes,

“Wicked men generally think that the way of holiness and religion is much the hardest, and theirs to be much the easiest” (p. 341).

And the wickedness inside all of us thinks the same way. Is it because of our default setting? Or because our appetite for sin is stronger than our appetite for God? Or is it because of deception? Or all of the above? It’s the kind of theological thinking Edwards is very fond of.

Edwards goes on to show that serving God is far easier than serving sin. He quotes from the NT and Jesus’s yoke being easy, for instance. Then he shows the opposite by quoting from OT wisdom literature that lists “The leech” and “Three things [that] are never satisfied” (Proverbs 30:15-16). Obviously, whatever you have is never enough (think of lust and covetousness).

The second thing Edwards says is that “Wicked men are very obedient servants to sin” (p. 342). Whatever sin requires them to do, they do it, even if it means their destruction.

This kind of argument leads to genuine pity and compassion for those that are enslaved to sin. It also leads to the desire to serve God, not sin.

I hope that as you preach and teach you will follow Edwards’s example of reasoning with your listeners so that God receives glory in the church and in Christ Jesus as they believe God’s reality to be true (Ephesians 3:21).

Randal

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Anticipating, “I doubt that”: What I’m Learning From Reading Jonathan Edwards’s Earliest Sermons

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The, Convince-me-this-is-true, look!

It didn’t take long reading Jonathan Edwards’s earliest sermons to learn that he learned early in his preaching ministry to anticipate push-back from his listeners as he taught biblical doctrine.

In his sermon, Wicked Men’s Slavery To Sin, based on John 8:34 (“Whosoever committeth sin is the servant of sin”), Edwards begins his “Doctrine” section with this statement:

“Wicked men are servants and slaves to sin.” (p. 340 in Kimnach)

After the heading he wrote, “We shall explain and clear up this doctrine by answering these two queries… [emphasis added]”

What Edwards wants to “clear up” in the early goings of the message is the fact that many of his listeners don’t agree with that statement. He writes, “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.'”

Edwards anticipates a reaction from his listeners. He knows some doubt the doctrine and he immediately goes to work addressing their thoughts. He also directly addresses those listeners who “object” to the idea that they are wicked and believe themselves to be free.

The slide below shows some of the rhetorical strategies preachers use to create message minutes. If you listen to a preacher or teacher you will hear them doing these things. Notice the contrapuntal circle. It’s a word I encountered years ago from Buttrick’s, Homiletic. A contrapuntal occurs when a listener doesn’t agree with what you’ve said; they have a different opinion about the matter. Edwards knew how important it was to anticipate push-back.

So, one of the ways Edwards crafts this sermon is by proving that the doctrine is indeed true, that wicked men are slaves to sin. It takes careful thinking, plus the ability to correlate the doctrine with other key Scripture.

In the next post I will show you some of the keys to Edwards’s approach.

As you work on your next sermon/lesson, consider the doubtability of your doctrine, address it, and God will receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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Do You Tend Toward “You” Or “We” Applications?: What I’m Learning from Reading Jonathan Edwards’s Early Sermons

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For years I’ve practiced listening to or reading sermons, beginning with the concluding applications/exhortations and then going back to the beginning of the sermon. That’s because there is an organic connection between sermon application and meaning. Actually, during the application segment of a sermon you are finally telling your listeners what a pericope means as a whole.

Edwards’s earliest recorded sermons have a final section called, Use. The Use includes numbered Inferences and Exhortations.

When Edwards gets to his first exhortation he begins to lead them off with “You…” No listener could miss that Edwards was preaching directly to them. One of the helpful elements of Edwards’s preaching is how he clearly addresses various kinds of listeners in his church.

So, it made me wonder whether you consider yourself to be a “you” or a “we” kind of preacher/teacher.

I prefer to balance the “you’s” with the “we’s” for pastoral reasons that Edwards did not take into consideration: I want my faith-family to know that I am with them in their worship-response to God’s Word.

(Maybe that’s our biggest problem with “preaching at people”: we sound like we’re placing ourselves above the Word and, therefore, above them with respect to our need to submit to God’s Word too.)

However, like Edwards, I also want them to know God has called me to shepherd them. That’s where the “you’s” come in. Both the ungodly and the godly knew exactly what God was saying to them by the time Edwards was done! For instance, Edwards aims at the ungodly: “you have taken up, contented hitherto, with such a sort of pleasure as the beast enjoy as well as you.” (p. 305) Yikes!

And, even if you prefer the “you” version of applications, your non-verbal communication can continue to let everyone in the house know that you are with them in their response to God’s Word.

May our applications contribute to God’s glory in the church and in Christ Jesus (Ephesians 3:21),

Randal