Category Archives: sermon development

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The Monday Morning Expositor: Announcing A New Arrival!

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That’s not me in the picture, but pretend it’s you on a Monday morning when you are preparing to preach. What do you do for your first few hours?

I am happy to say that the e-book version of my latest book, The Monday Morning Expository: Rethinking Your Study Sequence For Sermon Development, is available.

The book is arguing a reversal of the normal study sequence. Usually, pastors begin to do their exegesis and amass all kinds of exegetical data from the passage. That results in notes filled with isolated fragments of meaning.

Through the years I’ve heard this comment from preaching pastors: “I get toward the end of the week, have lots of notes, but still don’t have the sermon yet.”

As I’ve thought about those comments and experienced it myself in my early years, it led me to the contexts of this book. I give more detail early in the book about how the new sequence came about in my own practice.

For now, if you would like to think about the first few hours of your study for sermon preparation, you might be interested in my book. It fleshes out the following acrostic (my students and blog readers might recall this):

A.B.I.T

Argument, Big Idea, Intention, and Theology.

If you practice this method on Monday morning, or whatever day your first few hours of study occur, you will end up with more of a big picture of the meaning and application of your preaching portion. You will have the gist of the sermon even though you don’t yet have all the exegetical details.

I know it sounds backwards, but that’s the point. Trust me when I say, you can gain great insight into preaching your passage with this process.

Anyway, I hope you’re enjoying preaching through Advent. May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) through our Spirit-driven efforts.

Randal

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Practicing Theological Interpretation for Your Upcoming Sermon

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I haven’t read this book, but love the title in light of this coming Sunday’s sermon, The Art of Relevance.

This little series of posts on theological interpretation of Scripture (TIS) is the result of the privilege of spending three days teaching a Ph.D. required course, OT Hermeneutics and Theology to a new group of friends. The subject is important because one of our goals is to interpret the OT so it functions for the church (my simply definition of TIS).

After surveying several definitions of TIS from leading scholars in the field, the common denominator was an interpretation that includes what we normally think of as application. When I saw the book title, The Art of Relevance, it made me think about art and science.

Unfortunately, we haven’t done a great job teaching a “scientific” method/approach for identifying the primary application of a biblical pericope. We’ve done pretty well with our exegetical method to arrive at some form of meaning. What I am after in these posts is meaning that includes authorized application.

My meaning formula for TIS is:

II-M (illocutionary Intent-Infused Meaning) = EC (exegetical content) + II (illocutionary intent)

Even if you’re not familiar with the speech act vocabulary, here’s the point:

when we identify the meaning of a passage for Sunday, we need to include what God intends to do to the church in our text.

The question is, how do we do that? That’s where some art comes into play (because we simply don’t yet have a solid method).

Let’s use Matthew 14:22-32 for our example this week. You remember this narrative: Jesus made the disciples get into the boat, a huge storm hits them in the night, Jesus walks on water to reach them, they are terrified, and He chastises them with, “O you of little faith, why did you doubt?” As soon as Jesus gets into the boat, the wind stops and they confess, “Truly you are the Son of God.”

The disciples begin as a “go and do otherwise” example, but finish in the “go and do likewise category. Help your people follow that same pathway in this text and our Lord will receive glory in the church and in Christ Jesus (cf. Ephesians 3:21).

Randal

P.S. As you complete your Sunday sermon, see if you can add the intentional element to your meaning. It should sound something like this: “This text is saying…with the intention of…” That combines content and intent that functions for the church.

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How Does Your Text for This Sunday Function for the Church?

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You and I Practice Theological Interpretation Every Week!

A couple of weeks ago I finished reading, A Manifesto for Theological Interpretation, edited by Bartholomew and Thomas. It’s important for our preaching because of the way in which they define TI (or TIS, theological interpretation of scripture):

“…we define broadly as interpretation of the Bible for the church…” (p. ix.)

The question is, what do they mean “for the church”?

I usually expand the definition a little bit by saying that TI/TIS is interpreting Scripture so it functions for the church.

But, then, what do I mean by “function”?

Think of the function of Scripture in terms of what God intends for Scripture to do to His readers. You might recognize that this meaning of TI closely resembles what we’ve always known as the application of Scripture. Christopher Wright wrote describes this as applying life to the Bible (I think he wrote this in his book, The Mission of God).

On page 17 they define TI as:

“…theological interpretation reads Scripture to hear God’s address, so that the church might be transformed into the image of Christ of the sake of the world.”

With those definitions in mind, our pressing question is, how does the text signal its intention?

I’ve been preaching through Matthew’s gospel since returning from my sabbatical so here’s an example from this morning’s study time. My preaching portion is Matthew 15:1-9. The religious leaders question Jesus about His disciples breaking “the tradition of the elders” (they don’t wash their hands!). Jesus replies by challenging them about their habit of breaking God’s commandments by the way they keep their traditions (they don’t care for their parents because they give the money to God).

In vv. 7-9 Jesus insults them (calling them “hypocrites”) and announces to them that Isaiah prophesied about them.

So, it’s fairly clear to me after my Monday morning study session that this text is designed to make sure all professing Christians do not follow the example of the religious leaders. They function as a “go and do otherwise” example.

If you have your text for this coming Sunday, can you identify early on how it functions for the church?

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as we practice theological interpretation each week.

Randal

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Trying to Simplify Christ-Centered Preaching: A Summary of my Teaching at Dallas Theological Seminary

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Michele and I Enjoying the Place Where it All Began!

First, thanks to the kindness of Calvary Bible Church’s leadership, I am on sabbatical this summer. That explains the inconsistent postings.

Second, the picture shows me and Michele in front of the sign off of Live Oak street on the campus of Dallas Theological Seminary. We stood by that sign in 1989 upon graduating with my Th.M. degree. What a special place for us!

Third, this past Tuesday I had the privilege to teach a Doctor of Ministry preaching cohort at DTS. This past fall the lead professor, Dr. Roger Raymer, asked if I would teach on redemptive-historical preaching.

To prepare, I read The Southern Baptist Journal of Theology (volume 22, number 3, fall 2018, titled, Preaching Christ from the Old Testament). My old DTS professor, Elliot Johnson, and WTS professor, Vern Poythress, were two major contributing authors. Along with another major contributor, Daniel Block, ten respected scholars evaluated each position. It’s a great way to familiarize yourself with some views.

My second task was deciding how to simplify some things since there is a dizzying array of thoughts about Christ-centered preaching. So, here is how I approached the subject matter:

  1. Think of the OT as containing two kinds of texts, salvation and judgment. A Christ-centered hermeneutic/homiletic will accomplish something like: (a) any salvation text in the OT functions for the church because those who are in Christ experience some facet of salvation mentioned in that OT text due to the Christ-event; (b) those in Christ escape the judgment announced in the text because God judged Christ on the cross. A primary hermeneutical question is how those texts will apply to the Church if you decide not to interpret/apply those texts within the context of the whole Canon of Scripture.
  2. Think of OT characters functioning in two ways, either “go and do likewise” or “go and do otherwise.” Just don’t ask parishioners to follow or avoid their example without first addressing the point above. That will keep you from sounding like you’re promoting moralism. Unlike the common alternative to Christ-centered preaching, God-centered, this approach allows the OT to guide our Christian lives just like the Apostles said it should (“These things were written as our examples…”).

Just a couple of ways to simplify some of the subject matter. Lots more could be said and I would be happy to discuss it further with you while I have extra time this summer!

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as you preach Him each Sunday according to your method.

Randal

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From Cicero to Augustine to our Preaching

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Cicero influenced Augustine who, in turn, has influenced all of us!

The last few weeks I’ve been sharing key thoughts from Augustine’s, On Christian Doctrine (translated by Robertson). Because of my emphasis through the years of the intersection of homiletics and hermeneutics, I have read very little on ancient rhetoric. However, Augustine has given me a glimpse of it in this book and another that I began last week (Augustine and the Cure of Souls: Revising a Classical Ideal, by Paul R. Kolbet [not Stephen Colbert!].

You might be interested in the following quote from Augustine citing Cicero in the context of your own teaching and preaching work:

“Therefore a certain eloquent man said, and said truly, that he who is eloquent should speak in such a way that he teaches, delights, and moves. Then he added, ‘To teach is a necessity, to please is a sweetness, to persuade is a victory.'” (p. 136).

You and I are not interested in eloquence for eloquence’s sake.

However, we are interested in teaching. I had the privilege this morning again to teach the sacred Scriptures. It was my responsibility to interpret a section in Matthew’s Gospel in such a way that it functioned for my faith-family. We give biblical information and instruction.

We might not think about the second one, “delights.” Maybe because we’re not into entertaining. But what if I changed the angle with a quote from my mentor, Haddon Robinson: “It’s a sin to bore people with the Word of God.” So, if you struggle with the thought of delighting your listeners, you probably don’t struggle with trying to avoid boring your congregants with the Bible.

Finally, the third element, persuasion, is one that I expected to hear, even with my limited reading of ancient rhetoric. And this is one that you and I are extremely interested in. All our efforts to teach serve the goal of persuading our congregants to respond properly to sacred Scripture. Preachers talk about application or persuading listeners to apply their lives to the Bible.

N.B. You may recall from earlier posts that authorized persuasion is organically connected to theological exegesis. This requires skill to identify meaning of a passage that includes what God intends for that passage to do to listeners.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as we begin preparing for victory in our next preaching/teaching assignment.

Randal

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Confusion or Clarity? A Brief Word From Augustine

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Augustine was very sure he was being clear! I am not always so sure!! You?

Last week I finished reading Augustine’s classic little paperback, On Christian Doctrine (translated by Robertson). I had seen it quoted so many times through the years and figured it was about time.

Early on in the book, Augustine baldly stated:

“I am not to blame because they do not understand.” (p. 3)

If I remember correctly, Augustine took a job teaching rhetoric in order to pay the bills. So, he was well-trained in communication. Evidently, he knew how to be crystal clear when he taught Scripture. And he was confident in his abilities.

His statement reminded me of the importance of being clear. It’s more important that being interesting or clever. As much as I value preaching with accuracy, what is accuracy without clarity?

Augustine got me thinking about what enhances clarity. Here are some things to consider as you prepare to preach this week:

  1. Exchange your informational sermons titles (I am assuming your titles provide statements) for transformational titles (ones that hint at application or response even before the sermon begins).
  2. Similar to #1 is to clearly state the primary worship responses to your Text. As I have written before, you might complete this sentence: “We worship this morning by_____________.” This is another way of talking about sermon application. When you insert this sentence into the opening minutes of your sermon introduction, your listeners are clear about how to worship during the sermon.
  3. Whether you use formal outline points or not, make sure to create clear transitions from thought-block to thought-block. Everyone should hear how the parts fit together so the sermon doesn’t fragment in their minds.
  4. I find it’s easy not to be clear with defining key terms. I am trying to make sure my sermon manuscript has one robust sentence for any word that requires careful evaluation. The lexicons are still my favorite source for concise definitions in context.
  5. I need to practice this more: follow up a lengthy quote, with something like, “Now, what D. A. Carson is saying is, ___________________.” That gives listeners two opportunities to hear the content.
  6. Finally, be clear about the Gospel, how Christ-crucified makes it possible for us to put the Scripture into practice (the worship response in #2 above).

Maybe, after all that, I can say with Augustine, “I am not to blame because they do not understand.” And may our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21), because of our sermon clarity.

Randal

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How Jonathan Edwards Helps Me With Applying Scripture

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Helping our Listeners Know What Influences Their Life Choices

Most mornings I continue to read Jonathan Edwards’s sermons as part of my devotional life. Along the journey through his preaching–currently in the Yale volume covering 1730-1733–I read for homiletical insights with the goal of being a more effective exegete/theologian/preacher.

Almost every sermon helps me learn how to apply Scripture. Edwards was meticulous in his application.

In his sermon, The Duty of Self-Examination, from Haggai 1:5 (“Now therefore thus saith the Lord of hosts: Consider your ways.”), Edwards tells his listeners:

“We ought to consider which has the greatest influence upon us: our carnal appetites, or the promises and threatenings of God’s Word” (p. 486, vol. 10, Kimnach).

You’ll certainly want to explain “carnal appetites.” After you do, you have one half of an equation that affects our daily choices. The other half features two elements of sacred Scripture: promises and warnings.

Then, Edwards describes every moment of temptation:

“When there is set before us a self-denying, mortifying duty and a pleasant sin, for us to take our choice, the sinful pleasure and delight allures and entices on one side, and the favor of God and heaven invites on the other. Which do we choose, which has the greatest influence upon us…” (p. 486).

Your Scripture for this coming Sunday could have either direct or indirect reference to our “carnal appetites” or to “the promises and threatenings of God’s Word.” If so, then it’s a matter of identifying some specifics.

For instance, which element influences our thought life? What about the words we speak to each other?

And then, with typical Edward-like seriousness he states:

“Every man is in the way to heaven or the way to hell, and the way that we are now in, if pursued, will certainly bring us to one or the other of these” (p. 488).

And all that before the Application section of the sermon!

I hope that these excerpts from Edwards’s applicational angles helps you help your congregants put God’s Word into practice so that God continues to receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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A Worship Response Fitting For All Sermons

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Helping our Listeners Enjoy “The Dynamic Beauty of God”

“The Dynamic Beauty of God” is the title of Marsden’s chapter 3 in, An Infinite Fountain of Light: Jonathan Edwards for the Twenty-First Century.

I am suggesting you might consider making God’s beauty foundational for all kinds of sermon applications. This means, of course, preaching Scripture that, either in the text or immediate context, contains an element of God’s beauty, explicitly or implicitly.

[For a second, think about the last few sermons or lessons you’ve taught and the kind of application you developed and communicated.]

In, Religious Affections, Edwards wrote,

“God is God, and to be chiefly distinguished from all other beings, and exalted about them, chiefly by his divine beauty” (p. 64 in Marsden).

And of all the things that make God beautiful, nothing, according to Edwards is more beautiful about God than His love. Marsden summarizes Edwards, “God has created the universe in order to share the Trinity’s love with other persons who are capable of meaningful love” (p. 64) That includes our listeners who have ears to hear.

Edwards would tell us preachers to urge our folks to see God in all His beauty and respond appropriately with worship. Marsden writes that when God’s beauty is “at the center of reality…recognizing it will spark joy and delight” (p. 64). He summarizes with: “The primary purpose for which the mighty God has created this universe, then, is so that creatures might live in the infinite pleasure of the joy of God’s love” (p. 65). In my setting, I have to lead the way to this worship by smiling at my congregants as a result of my own joy and pleasure of knowing God as most beautiful.

So, Marsden and Edwards have helped me think about the wisdom of making sure that, with all our attempts to apply life to Scripture, we should urge our folks to respond to the dynamic beauty of God. May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as we encourage that most-appropriate worship response.

Randal

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How to Apply Part of Jesus’s High Priestly Prayer

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How to Locate the Worship Response to Jesus’s Prayer

Happy New Year to you!

Usually, at the start of each year I create a mini-series on some aspect of being a part of a local church. This year I am spending four Sundays on our four core values. Calvary Bible Church is:

  • biblically-shaped (we stand on God’s unchanging Word in an ever-changing world)
  • worshipful (we offer Him all that we are because of all that He is)
  • Disciple-making (we are new creations going to our neighbors and nations)
  • faith-family (we have been adopted by the Father, so we live and love like family)

But, that’s not important right now. What is is that this past Sunday we focused on being biblically-shaped from Jesus’s prayer in John 17:14-19: “Sanctify them in the truth…”

Preaching that text gave me an excellent opportunity to teach our congregants how God intends for them to worship Him through Jesus’s prayer. It is a unique aspect of theological interpretation. How is an ancient prayer of Jesus intended to function for the church?

The answer lies in God’s desire that His people would hear Jesus pray and then ask themselves,

“Am I experiencing a walk with God that Jesus prayed about?”

To use the brief excerpt above, Jesus asks His Father to sanctify His disciples in the truth. By implication our worship response is to make sure by the grace of God that we are being sanctified by the truth of God’s Word. This helps answer one of the most important theological questions about this prayer: does God automatically answer this prayer of Jesus or does it take a response from Jesus’s disciples?

Pretty simple.

You will run into this regularly. There are no imperatives in Jesus’s prayer: He says things to God and asks things of God, all intended for use in church. This approach is necessary for any attempts to worship with texts such as Pauline benedictions or prayers.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as you preach and teach such Scripture that describe experiences intended for all God’s people.

Randal

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The Attitudes that Affect the Way We Respond to God’s Word

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Things that get in the way of applying life to the Bible

In my last post I began summarizing some of the things I’m learning from Marsden’s, An Infinite Fountain of Light. In the book he highlights a number of ways in which Jonathan Edwards is relevant for our day. Much of Edwards’s enduring value stems from the similarities between our listeners and those in the eighteenth century.

Here are some excerpts that help us know what is in the air we breathe:

“the autonomous individual is the fundamental unity of society” (p. 33). Which explains why it is very difficult to get a local church to think about community or to even think that the church is important enough to commit to.

“the God within” (p. 33). Virtually everyone in our society has been trained to think that listening to their own voice or following their own heart is the way to success. Each weekend you and I give them another word, a Word from God that is outside of themselves.

“the privatization of meaning” (p. 33). This is a spinoff from the one above. People in our day are ditching parents or a close knit group of neighbors or spiritual community and opting to discover their own meaning. Again, on Sundays we confront them with God’s Word and His meaning, but it’s not easy because deep down they believe they are the final authority on meaning.

That’s only three of them, but they are big ones that we face. What’s fascinating is to read how all this started with someone like Benjamin Franklin (remember, he and Edwards are contemporaries). Marsden points out one huge difference between their society and ours: they believed that there was some kind of transcendent basis for their values; our society does not.

This kind of analysis reminds me that when I am preaching, listeners are hearing God’s Word in the context of their cultural values. These attitudes always affect the way people interact with God’s revelation. As you head into this Christmas week and prepare to teach and preach on Christmas Eve, keep this in mind. See if your Scripture speaks directly to these attitudes and may our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal