Category Archives: sermon development

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What Do You Do to the Bible To Create A Sermon? (part 2)

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In this series I’m exploring what I consider to be the most neglected part of my own teaching of Homiletics, how sermons are created. In order to create sermons, we all perform a variety of operations on the Bible (unless, of course, you simply read the Text and pronounce the benediction!). I expect that even radically different kinds of sermons on the same Text use similar rhetorical devises.

Part 1 listed explanation as the bread and butter or meat and potatoes of expository preaching. I want to spend a moment talking about preaching on purpose, announcing to our congregants the shape worship takes as we respond to God’s revelation in our preaching portion.

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Sermonic purpose is similar to application, maybe the second step of application (the first step being to urge Believers to believe the Gospel or, what I call, faith-first application; you can see this explained in earlier posts). Preaching on purpose means letting everyone know how your preaching portion generally functions for the Church. As a result of hearing God’s Word, those with ears to hear will think, feel, and act in ways determined by the preaching portion.

Lately, immediately after the corporate reading of God’s Word, I’ll begin my sermon by saying something like, “This is God’s Word. The shape of our worship this morning will be putting into practice Jesus’ instructions concerning handling our own sins and also the sins of others (from Luke 17:1-6).” At that moment, everyone in the house hears how this preaching portion functions in life. Throughout the sermon and, certainly near the end, I’ll restate this purpose. Other rhetorical devices such as illustration and explanation contribute to preaching on purpose. It’s difficult to overestimate its importance for soul-watchers.

Before Sunday see how God displays His intention (what your preaching portion is intended to do to the church) and clearly write out the broad shape worship will take.

Preach well for the sake of His reputation in the Church and in the world.

Randal

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What Do You Do to the Bible to Create a Sermon?

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After completing a very busy spring of teaching preaching at Lancaster Bible College’s Graduate School and Gordon-Conwell Theological Seminary’s Doctor of Ministry program (Preaching the Literary Forms of the Bible and From Study to Pulpit tracks), I came to the realization that I need to do a better job teaching how expository sermons are created. During one residency we created a slide that listed some of the things preachers do to the Bible to create sermons (elementary rhetorical analysis). Over the next several weeks, I’ll introduce some of these operations and maybe we can continue to expand the list.

First, preachers explain key terms and phrases. I’ve started with this one because explanation may take up more minutes in a sermon than anything else. It’s the bread and butter of expository preaching.  Here are some things to consider when you hit those places in your sermon development where you attempt to make Scripture clear.

  • Make sure you explain it to yourself. McGrath wrote of C. S. Lewis, “He was good at explaining complex ideas to others, because he had first explained them to himself” (C. S. Lewis: A Life, p. 166). I catch myself often knowing a word, but not really knowing it well. Can you think of some biblical terms congregants are familiar with, but probably don’t really know well?
  • Wear out your dictionary/thesaurus. Not a day goes by when I don’t rely on this tool to help me gain clarity. After I’m satisfied with Hebrew and Greek meaning, I usually go searching for synonyms that add clarity.
  • Try two explanations: one for the scholar and one for the layperson. I find this exercise helps me understand Scripture better, plus the two definitions potentially reach more listeners.
  • Reword commentator’s definitions. Even when you’re attempting the scholar’s explanation, you might still benefit from rewording what the world-class scholar provides.

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

Randal

 

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Making Parishioners Wish The Word Was True

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While recently reading McGrath’s, C. S. Lewis–A Life: Eccentric Genius, Reluctant Prophet, I was intrigued by this approach to apologetics:

“For [Blaise] Pascal (1623-1662), there was little point in trying to persuade anyone of the truth of religious belief. The important thing, he argued, was to make people wish that it were true, having caught sight of the rich and satisfying vision of reality it offered” (p. 134).

When I evaluated my own preaching, I quickly realized I wasn’t doing this. I hadn’t spent hardly any time thinking of ways to make people wish the Word was true. Whether Pascal was right or not, helping our congregants catch sight of the rich and satisfying vision of reality offered in our preaching portions is an important part of exposition.

I’m currently preaching through the Gospel of Luke. In Luke 13:22-30 Jesus commands, “Strive to enter through the narrow door” (v. 24) and prophesies, “And people will come…and recline at table in the kingdom of God” (v. 29). One thought-block in the sermon should be providing parishioners an explanation of the kingdom of God that makes them wish it were true. For instance, I’ll often say, “The best and brightest minds on the planet are working day and night to eliminate the damaging results of the curse.” Imagine a world minus disease and death, for instance. Even people who don’t believe the Bible (including those who believe in select portions of it), want such a world to be true.

Like Pascal, I’m arguing that helping congregants catch sight of God’s glorious new world is a vital part of expository preaching.

Does this Sunday’s preaching portion contain any slice of reality that everyone wishes were true? If so, show them how satisfying this world really is.

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

Randal

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The Value of Linking Sin With Unbelief

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There is an organic connection between faith and obedience. That means there is also an organic link between unbelief and disobedience. I learned this from reading Hafemann’s book, The God of Promise and the Life of Faith.

So, if it’s true that every act of disobedience is first and foremost an act of unbelief, then we attack disobedience by attacking unbelief. For instance, in Luke 12:22-31 Jesus teaches us not to worry. The sin of worrying is a good example of this approach because in v. 28 Jesus addresses His worry-wart disciples as, “O you of little faith!” Our lack of faith in God’s ability to take care of us is the root cause of worrying. So, in order to repent of the sin of worrying, we need to link that sin to our unbelief.

When I worry, I’m saying to God, “God, I don’t trust you.” Doesn’t that sound worse than saying, “God, I worry about ________”? Imagine having to tell God face-to-face that you don’t trust Him.

Unlike the sin of greed, which is rarely, if ever, confessed, worrying appears to be the sin that is frequently admitted, but rarely conquered. It might help if, instead of giving five ways to be worry-free, we link worrying to unbelief and talk about reasons why we can trust our Heavenly Father.

Use this approach with other sins that are censured in your upcoming preaching portions. Ask how sin X links with unbelief. Explore with your congregants how a particular sin links with unbelief. If the sin is unrighteous anger, how does unbelief fuel that emotion? You want to repent of worrying? Increase your faith. You want to repent of anger? Increase your faith in what God has provided in Christ and His Spirit.

As you practice this approach each Sunday, you will help everyone attack the hidden sin behind the visible sin. Instead of only providing advice to keep anger in check (and that’s probably all our “five ways to curb anger” are), you will also get to the heart of one’s relationship with Christ.

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

Randal

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How Many Minutes In Your Sermon Are Actually Spent Preaching?

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My mentor, Dr. Haddon Robinson, used to talk about two angles on preaching. One, the preacher talks to people about the Bible. He functions much like a history teacher. Two, the preacher talks to people about them from the Bible. He functions as a theologian for the church. The first angle is heavy on explaining the ancient, biblical world. Congregants learn lots of interesting information, if they happen to like history. The second angle is heavy on applying that ancient, biblical Word. Congregants learn how to enter God’s world being portrayed by that ancient, sermonic history.

In his book, A Theology of Preaching: The Dynamics of the Gospel, Lischer writes, “After several years in an academic environment, theological students and teachers start preaching about the text rather than letting God preach through the text” (p. 46).

As I wrestle with preaching portions and develop sermons each week, I catch myself sounding too much like a history teacher. As I listen to sermons, I hear the vast majority of minutes devoted to teaching history. I fear that many people are listening to the History Channel each Sunday.

Think about your own preaching style. How many minutes in your sermon are actually spent preaching? How many minutes are spent giving a history lesson? Now, it’s true, biblical theology is conveyed through biblical history. So, part of preaching is telling parishioners what God did back then. The question is do we retell the history from the stance of the theologian who shows how Scripture functions for the Church. Ortlund said of one of Jonathan Edwards’ sermon, “Eighty percent of the sermon is application…” (A New Inner Relish, p. 53). 80%!

Here’s some ways I avoid contributing to the History Channel each Sunday:

  • My introductions include a brief statement about what the preaching portion is intended to do to the Church (the shape or form worship takes when life is applied to that Scripture).
  • My perspective is always on us and our lives, even when I’m retelling the fruits of exegesis.
  • After minutes delivering biblical history, I remind us again how it’s shaping us.

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

Randal

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What Kind of Questions Are You Asking This Sunday?

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I just completed three weeks of learning with some excellent Doctor of Ministry students. One of the things I was watching for during their in-class sermons was the kind of connection they were making with their listeners, one of which was me.

More than once, a question was asked in such a way that did not get any reaction from any listener. In other words, the preacher asked a question, but was not wanting or expecting an answer. They asked the question while looking down and did not wait for any response. They quickly moved on to the next statement in their sermon.

I strongly believe that asking the right questions in the right way is one of a preacher’s most important rhetorical devices. So many good things can happen pastorally when we take time to bring our listeners along with the right question asked in the right way (the right way meaning, asking the question in such a way that your listeners know you want them to think and answer quickly).

Last weekend I preached James 5:13-18. One scholar reminded me that James asks over 20 questions in 5 chapters, a lot of questions for that little letter. When you’re studying James, take a look at the kinds of questions he asks. One thing I learned is that James was aiming for an immediate response. For instance, in James 2:4, after telling us not to show partiality, he asks, “have you not then made distinctions among yourselves and become judges with evil thoughts?” Yikes! We want the Holy Spirit to do just as much convicting during our preaching as was happening when James was first heard. Asking the right question in the right way may be one way to achieve that goal.

So, how many and what kind of questions are you asking this Sunday?

Preach well for the sake of His reputation in the Church and in the world.

Randal

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“We wouldn’t expect to see that”: An Example of Unconventional Exegesis

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When I first saw this photo, it took me by surprise. Normally, whenever I see a camel, it’s always in the desert. Every once in a while I encounter a similar phenomenon when studying Scripture for sermons. I find that whenever I point out the unexpected, it helps me understand and communicate what God is saying.

For instance, 2 Corinthians 9:6 contains a proverb about giving: “Whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully.” That proverb or principle is followed up in verse 7 with instruction on how to give. I would expect God to say something like, “Each one must give bountifully…” But that’s not what He says. Instead, God says, “Each one must give as he has decided in his heart…” I didn’t expect that. It seems risky. What if we don’t decide correctly?

I find that pointing out the unexpected is an effective way to help the faith-family understand what God is saying. It gains attention and often helps clarify meaning. When you read a proverb, whoever sows sparingly…and whoever sows bountifully…, anyone who values the harvest (what is reaped) will decide to sow bountifully.

Anyway, look for places in your preaching portions for such unconventional exegesis. Along with your usual study of background, definitions of key words and phrases, grammar and syntax, look for opportunities to highlight the unexpected.

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

Randal

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Watch Seminar On YouTube: Creating Saint-Sanctifying, Seeker-Sensitive Sermons

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Over the past several weeks I’ve been posting 9 observations from three preachers, way past, past, and present, who were and are effective in reaching both insiders and outsiders with an insider-directed message. In other words, they preach to mature the saints, but also address non-Christians as well with the same message. Those preachers are Jonathan Edwards, D. Martyn Lloyd-Jones, and Timothy Keller.

If you haven’t see the posts, here’s a brief summary. These preachers…

  1. Categorize listeners according to their spiritual condition
  2. Search the heart with probing questions
  3. Motivate 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
  7. Show how the Gospel works to recreate the human heart
  8. Contrast what the world says with what God says.
  9. Plunge deep beneath the surface of theological terms.

If you are interested in exploring this topic further with me, I invite you to watch the YouTube presentation below. I had the privilege of spending an afternoon on April 3, 2014 on the campus of Capital Seminary and Graduate School. A huge thank you goes out to Debra Ross, Online Education Developer, who graciously videoed and edited the session. I also want to thank Derrick Seegers, Director of Church and Community Relations for hosting the seminar.

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 10)

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Have you ever tried balancing on a bongo board? Okay, I probably should ask it this way: Have you ever tried balancing on a bongo board at my age?!? Unless you’re extremely blessed, it’s usually a struggle to stay on for long; even tougher to stay on while you attempt to move around on it. I find it difficult to balance preaching to insiders and outsiders with the same insider-directed message. As you may have read when this little series began, 1 Corinthians 14:24-25 shows us it can be done, but it’s not easy to do.

So, my goal in this series is to list and briefly explain how three effective pastors reached and, in one case, still reach both insiders and outsiders with the same insider-directed message. The three are Jonathan Edwards, D. M. Lloyd-Jones, and Tim Keller. They are not your typical seeker-sensitive preachers and yet they were, and are, effective in reaching non-Christians while they preach theologically loaded sermons to the Christians. How? So far we’ve looked at the following aspects of their method. They:

  1. Categorize listeners according to their spiritual condition
  2. Search the heart with probing questions
  3. Motivate 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
  7. Show how the Gospel works to recreate the human heart
  8. Contrast what the world says with what God says.

Now, #9: They plunge beneath the surface of theological terms.

This may sound counter-intuitive. We might think it’s best to reach non-Christians by avoiding heavy theological language. But all three pastors excelled in preaching sermons that included (and include) lengthy explanation, illustration, and application of theological terms. Listen to how Keller tackled repentance (sorry, I do not have the actual sermon; Logos footnoted this only from, The Timothy Keller Sermon Archive (New York City: Redeemer Presbyterian Church, 2013):

“If you hold grudges, if you’re full of pride….In other words, when you do things wrong, it sets up strains in the fabric of reality and eventually, they lead to breakdown. When the breakdowns come, when the circumstances hit you, when there’s some kind of meltdown, then you suddenly say, ‘Whew! What have I been doing? What has been wrong? How could I have thought that? What’s the matter with me?'”

Keller helps us know what repentance means by showing us how it happens in someone’s mind. It’s like what the young prodigal son might have thought as he was coming to his senses in Luke 15. Check out some of the overlap with #5 above. If your preaching portion contains theological language, fight the temptation to lighten them and delve deep into its meaning.

Preach well for sake of His reputation in the Church and in the world.

Randal

P.S. One of the most helpful little books I’ve read on this topic is Willimon’s, Peculiar Speech: Preaching to the Baptized. It will remind you of who we’re preaching to and help shape your perspective on crafting sermons.

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How To Balance Saint-Sanctifying, Seeker-Sensitive Preaching (part 9)

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My goal in this series is to list and briefly explain how three effective pastors reach both insiders and outsiders with the same insider-directed message. In other words, how do Edwards (as in, Jonathan), Lloyd-Jones, and Keller preach theologically loaded sermons to the saints and still manage to reach sinners? The three are not your typical seeker-sensitive preachers.

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

  1. Categorizing 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. Attacking the sin behind the sins
  5. Speaking the thoughts of sinners (both the justified and unjustified)
  6. Identifying our idols
  7. Showing how the Gospel works to recreate the human heart.

Now, #8 is: Contrasting what the world says with what God says.

A few weeks ago the concept of meekness came up in a preaching portion. Almost everyone knew the world’s take on it: meekness is________? Right. Meekness is weakness. Defining what biblical meekness is is one thing, a good and necessary component of biblical preaching. However, we are more effective when we can contrast God’s view of meekness with the world’s view on it.

Why does God’s salvation include such a character trait (another way of getting at #7 above)? Why does the human heart have an allergic reaction to it (another way of thinking about #5 above: “Because the weak get run over in the ‘real’ world!”)? Let your listeners see just how diametrically opposed God’s kingdom and the kingdom of darkness are. Let them know why the two are opposite and why the kingdom of God is the better quality of life (both here and now and in eternity). That kind of analysis is good for saint and sinner alike.

Preaching well for the sake of God’s reputation.

Randal