Category Archives: sermon development

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Following Jonathan Edwards’s Practice of Preaching the “grandeur of God”

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“…exalting, extolling, and magnifying the God of heaven”
Carrick on Edwards

I continue to owe Jonathan Edwards and those who write about him a tremendous debt. If you have been reading my posts you know how much I enjoy reading Edwards’s sermons. He’s made me a better preacher by making me a better theologian.

One way Edwards helps me be a better theologian/preacher is by showing me the importance of making God look good. And one of those writers-about-Edwards is John Carrick. In his book, The Preaching of Jonathan Edwards, he has a chapter, God-Centredness. Carrick states,

“Kimnach correctly identifies ‘the grandeur of God’ as ‘a favorite theme’ of the Northampton preacher; but what contributes to this…is Edwards’ striking use of adjectives–indeed, his unashamed use of superlatives–as he seeks to portray, via the limitations of language, the glory of that great Being who is ultimately incomprehensible and indescribable.” (pp. 26-27)

It is what Edwards knows about humankind that makes him bent on glorifying God through literary flourishes. Carrick writes,

“One of the most striking features of Edwards’ preaching is that it constitutes a deliberate and powerful counter blast to the inveterate tendency in man to belittle and degrade the great God of heaven. ‘The thing at bottom is’, observes Edwards in ‘The Justice of God’, ‘that men have low thoughts of God, and high thoughts of themselves…'” (p. 31).

Or, in his, “Men Naturally God’s Enemies,” Edwards wrote, “‘…you have at least had a low and contemptible estimation of God; and that, in your esteem, you set the trifles and vanities of this world far above him.'” (p. 32)

Some texts make it fairly easy to exalt God. Like, for instance, my Psalm 82 for this coming Sunday, Lord willing. It begins,

“God has taken his place in the divine council; in the midst of the gods he holds judgment;”

Yes, our God is the Supreme ruler among the gods!

How does your preaching portion for this Sunday lend itself to making God look good?

Use all the adjectives and superlatives you can to communicate His grandeur. Even though our language and skill are deficient, God will receive glory in the church and in Christ Jesus (Ephesians 3:21) as we fight against the human tendency to have “a low and contemptible estimation of God.”

Randal

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Applicational Angles for Holy Week Sermons

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Over the past few weeks I have been thinking about how to approach preaching this coming Resurrection Sunday.

The applicational angles are limited to the degree that Scripture provides the raw theological material. For instance, the Gospels record the fact of the resurrection, but if I am not mistake, do not provide any theological commentary.

So, what are some angles we can pursue in preparing to preach and teach on the resurrection of our Lord Jesus Christ?

  1. You can spend some time proving that Jesus was raised from the dead. There were, for instance, people who saw the resurrected Lord. This provides an apologetic or defense of the resurrection.
  2. Because of the possibility–do the unchurched still attend Easter morning?–you will want to urge faith in the resurrection of Jesus Christ. We want our listeners to place their faith in this critical element of the Gospel.
  3. Finally, you may want to preach and teach on the implications of the resurrection. My own readings of Scripture tell me that this is the angle that is found most often, especially in the NT epistles.

This final angle is where I am planning to address Easter morning from Ephesians 1:15-23, especially the resurrection part of Paul’s prayer.

Your own message may have another angle. The important thing is that we continue to exegete at the level of what resurrection preaching portions are designed to do to the church.

And may our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as we faithfully proclaim the Gospel to those who have been resurrected with Christ for new life.

Randal

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Preaching Workshop, Unpacking Sacred Scripture, in Greenbelt, MD and Lancaster, PA

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Dr. Mark Meyer and I recording one of our first, Unpacking Sacred Scripture, videos.

Some of you know that, for many years, I have had the privilege of teaching Advanced Homiletics to masters level students of LBC|Capital. Through my association with the school, I met Dr. Mark Meyer, a premier Hebrew and Semitic Language scholar. Most recently, I had the joy of completing my Ph.D. in Biblical Studies under Mark’s leadership.

A few years ago I asked Mark to consider making some videos after the fashion of Daily Dose of Hebrew. He agreed and we began shooting some videos in LBC|Capital’s film studio.

In addition to those videos, I also envisioned holding periodic workshops where Mark and I could meet with a group of preachers and teachers of Sacred Scripture and discuss ways to sharpen our gift.

Lord willing, we are offering workshops in Greenbelt, MD (LBC’s D.C. location) on April 15, 2023 and in Lancaster on campus on April 29, 2023. The times are from 10 a.m. to 2 p.m. More details should be arriving soon, but we will be focusing on the Psalms, the subject of my dissertation and one of Mark’s favorite places in Scripture.

I hope your sermon preparation is off to a great start. Sundays comes so quickly!

Randal

P.S. Mark and I are also talking about the possibility of holding a two or three day retreat with a select group for the purpose of tackling how to preach through a book of the Bible.

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Learning to Think (and Preach?) Like Edwards: What I’m Learning From Reading Jonathan Edwards’s Early Sermons

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Edwards displayed comprehensive knowledge of Scripture and reasoning abilities.

A couple of weeks ago I posted the observation that Jonathan Edwards’s preaching did not spend much time on word studies. Instead, he used numerous Scripture to buttress his explanations of his selected text. Then, he bombarded his main concepts with powerful, but simplistic reasoning.

Let me show you a quick example from, what is so far, my favorite sermon of Edwards, Christian Safety, on Proverbs 29:25 “But whoso putteth his trust in the Lord shall be safe.”

God’s message is clear: “All those that thus trust in God are safe.” Edwards attacks the reality this way: “We shall show, first, what they are safe from; second, how they are safe.” (p. 456)

That outline is typical of Edwards. (An aside: if you’ve heard or read many of Tim Keller’s sermons, you might recognize some similarities in their approach.)

The first point contains four things: temporal evils, death, the devil, and hell. Edwards uses no proof-texts for these paragraphs. The first in the list, temporal evils, presents the toughest challenge for me. As I’ve mentioned before, what I love about this sermon is the way Edwards explains safety in a world of dangers: “worldly afflictions do often happen to them, but the evil of them don’t befall them. They may be exposed to difficulties, losses, and troubles, but he is not properly in danger of them.” (p. 456) I found this so helpful.

The second point contains three cross-references: 1 Peter 3:13; Isaiah 11:6-9; Mark 16:18. [Dispensationalists with a capital “D” will cringe reading Edwards’s statement: “That prophecy in Is. 11:6-9 is fulfilled upon all true Christians…”

Edwards’s third major point is, “Now follow the reasons of the doctrine.” (p. 459) This section is also loaded with proof-texts about how God protects us and Christ overcomes our enemies.

Anyway, every time I read Edwards’s sermons, he teaches me how to think better. I need that in order to keep functioning well as a pastor/theologian.

May our Lord receive glory in the church and in Christ Jesus as we work hard by His Spirit to preach and teach His Word (Ephesians 3:21).

Randal

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Where Does Your Church Stand With Doctrine?

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We will continue to face enormous pressure to rescind certain doctrine!

A couple of weeks ago, as I was preparing for upcoming lectures on theological interpretation, I came across this “plausible and sobering picture” in the Preface of Vanhoozer’s, The Drama of Doctrine (p. xii).

Vanhoozer quotes Alan Wolfe, sociologist from Boston College, who wrote a book back in 2003, The Transformation of American Religion: How We Actually Live Our Faith. He wrote,

“Evangelical churches lack doctrine because they want to attract new members. Mainline churches lack doctrine because they want to hold on to those declining numbers of members they have.”

Notice that Wolfe treats both sides, evangelicals and mainliners. So he recognized this phenomenon 20 years ago.

Do you think the situation has gotten better or worse? Do you ever feel that pressure?

This made me reflect on the Apostle Paul’s statement to the elders in Ephesus recorded in Acts 20:27

for I did not shrink from declaring to you the whole counsel of God.

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ac 20:27.

It made me wonder what could possibly cause Paul to shy away from certain Scripture in his day.

Wolfe identified the problem in our day. Vanhoozer wrote, “Christian doctrine is necessary for human flourishing: only doctrine shows us who we are, why we are here, and what we are to do” (p. xiii).

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as we preach and teach as much of His Word as He gives us time and energy to do so.

Randal

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More Than Word Studies: What I’m Learning from Reading Jonathan Edwards’s Early Sermons

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Comprehensive Meaning Means More Than Word Studies.

It’s been a long time since I have mentioned the fact that Jonathan Edwards did not do a lot of word studies. This caught my eye again in his sermon, Christian Safety. The sermon covers Proverbs 29:25, “But whoso putteth his trust in the Lord shall be safe” (using the old language).

First, you might appreciate reading what I consider to be my favorite quote so far from Edwards. It pertains to how God keeps His children safe in a badly broken world where so many bad things happen. In footnote 1 on page 453 (Kimnach’s volume 10 of The Works of Jonathan Edwards) is:

“Though they ben’t safe from those things that are in themselves evil, yet they are safe from the evil of those things.”

It’s the best explanation I’ve ever read or heard. I hope you like it and can use it.

Second, when Edwards defines “trust,” he moves way beyond a word-study approach. He asks the simple question, “What is trust in God?” (p. 454). He answers the question first, by what it is not and then what it is. I probably would have only hit the second part.

But Edwards talks about trust “not barely” desiring or hoping that God would deliver and bless us. It’s like saying, “Well, I hope so.” That’s not biblical trust.

Then, he moves to present seven characteristics of true trust. The one that surprised me was #5: “A love to God: there is no such thing as trusting in God, as long as we are enemies to him and hate him” (p. 455).

Very little of this involves word studies; most of it requires intense thinking about the nature of saving faith–what it isn’t and what it is. All this results in a comprehensive understanding of a crucial Christian concept.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as we try to present comprehensive understanding the mirrors much of Edwards’s genius.

Randal

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An Unexpected Source for Learning how the Cross Gives Life

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Some Cross-Eyed Readings

A few years ago my youngest daughter and her husband bought me a copy of, The Valley of Vision: A Collection of Puritan Prayers & Devotions. In the prayer, Love Lustres At Calvary, I came across an unexpected tutorial in how to move from the cross of Christ to the benefits His death provides.

I find that these kind of examples help me connect text to Christ to some element of salvation contained in the text.

In that prayer there are 18 “that I might” statements. In general they’re like: Christ died “that I might” experience some benefit of His death.

Here are a few of them to give you a sense of what this move might sound like:

“Christ was all anguish that I might be all joy,

cast off that I might be brought in,

trodden down as an enemy that I might be welcomed as a friend,

surrendered to hell’s worst that I might attain heaven’s best,

stripped that I might be closed,

wounded that I might be healed,

athirst that I might drink,

tormented that I might be comforted…” (pp. 76-77)

I have found that this kind of formula helps me know what to look for in a preaching portion. The text contains some link to Christ-crucified and that link moves me to a “that I might…” statement of an element of salvation.

Watch your congregants’s faces reflect their gratitude to God for providing His Son. The author of the prayer states,

“All this transfer thy love designed and accomplished; Help me to adore thee by lips and life.” (p. 77)

Not only do cross-eyed readings like this illicit faith-first response to the text, but they also urge our listeners to love God more.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as we perform cross-eyed readings each Sunday.

Randal

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We Practice Theological Interpretation When We Preach (whether we know it or not)

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For the past several years, because of my preaching and teaching duties, I have been enamored with theological interpretation (TI). My recent Ph.D. studies at LBC|Capital created even more time to investigate this as part of my dissertation.

Is it important? Yes, it is.

Because while TI might be more than showing how Scripture functions for the church, it can’t be less than that according to all my research to date. This means that TI forms a foundation for any attempts to apply Scripture.

So, if you asked me, “What kind of book on TI should I read first?” I would answer:

Scripture As Real Presence: Sacramental Exegesis in the Early Church by Hans Boersma.

The reason is because pre-modern interpreters–and Boersma–understand Christ to be the key to interpreting Scripture for the church.

If you’re interested in preaching or teaching from the Old Testament, you should note Boersma’s argument:

“that the church fathers were deeply invested in reading the Old Testament Scriptures as a sacrament, whose historical basis or surface level participates in the mystery of the New Testament reality of the Christ event.” (p. xiii)

Some of the primary material is tough to read through, but the book is so helpful for those of us who feed flocks on Sunday from the Old Testament. And, if you’ve studied preaching with me then you will appreciate another look at a hermeneutic that arrives at application “by moving from the Old Testament, via Christ, to the situation of today” (p. xiv).

Well, anyway. When you read, Scripture As Real Presence, you will encounter hermeneutical/homiletical concepts such as:

“sacramental hermeneutic” (pp. 12-13)

“christological/ecclesial allegorizing” (p. 91) [which is important because most of our exposure to the allegorical method is from a “what’s wrong with it” perspective.

“‘christo-ecclesiological’ form of exegesis (p. 148)

“the doctrine of totus Christus–the ‘whole Christ'” (p. 152)

All these concepts will help you think about the relationship between meaning and application, something that you and I engage in every week.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as you communicate the results of theological interpretation.

Randal

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Ready for Another Year of Fast-Paced Weeks of Sermon Prep?!

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Sunday’s come so quickly!
Suggestions to handle the pace

Are you ready for another year of preaching Sunday to Sunday?

If you are a preaching pastor, you know that Sundays come so quickly. It is tough to keep up this pace week after week. Here are some things I do to work effectively and efficiently each week:

  1. Keep improving your own exegetical skills. This takes time, but saves time in the long run when it’s time to consult commentaries (later in the post). The more quality exegesis you do, the less you need the help of scholars.
  2. Identify the big idea (or whatever you call it) and intention of the preaching portion on Monday morning. For years I have taught a Monday morning ritual to aspiring and accomplished expositors that reverses normal sermon preparation sequencing (begin by gathering exegetical fragments, but wait until the end of the week to put it all together). Try locating the meaning of the pericope and what it intends to do to the church early. Then you will know how the fragments fit. It addresses the ole, “I’ve got lots of notes but no sermon yet,” end of the week syndrome.
  3. Use the best commentaries efficiently. This implies that you know how to find them. Access copies of the two OT and NT commentary surveys by Longman and Carson, respectively. Since you’re improving your exegetical skills, you read the best commentaries to locate only what you’ve missed. You can read faster than you would if you were relying on the commentators to find meaning and intention.
  4. Write your sermon while you study. This is the best thing I have learned through the years. I never study for a sermon without creating the manuscript in real time. As I execute my method, I write as if I were preaching.

Sundays come so quickly. I hope you will consider these four tips and I know our Lord will receive glory in the church and in Christ Jesus through your efforts (Ephesians 3:21).

Randal

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Lessons from Listening to Student Sermons

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Two Observations and Suggestions from Watching Another Round of Student Sermons.

No offense to my recent students, but my mentor and long-time homiletics professor, the late Dr. Haddon Robinson, once said:

“I’ve listened to so many bad sermons in my lifetime, it’s a miracle that I am still a Christian.”

I’m pretty sure he was only half joking.

Last week I had the privilege of listening to many good sermons preached in my Advanced Homiletics class. Here are a couple of observations and suggestions:

  1. Introductions usually are too long in proportion to the number of sermon minutes. Novice preachers tend to create sermon introductions that are too long. This tendency might be caused by a failure to think carefully about what introductions must do. It also appears that preachers think introductions are more valuable than they really are. A sermon introduction must do two things: (1) introduce the subject of the sermon and (2) tell why listeners need to hear that subject matter [a bonus (3) could be telling them the worship response: “We worship this morning by ____________.” In light of what I just experienced, my suggestion is to shorten your sermon introductions.
  2. The segment between the introduction and the first point is too long. Again, the more inexperienced preachers seem bent on spending precious sermon minutes on contextual or background information. Part of the reason might be what the students are used to hearing from their professors or from reading commentaries. My standard rule in class is, only supply contextual/background-type information that is critical for interpreting your preaching portion. My suggestion is before placing contextual or background information in the sermon, ask yourself, “Could I understand the meaning of this text without this piece of background information?” If the answer is, “yes,” then leave it out of the sermon.

As you can tell, I am a huge fan of saving sermon minutes for the theological interpretation of Scripture. And that clock sure moves quickly on Sundays!

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as a result of our evaluations and striving to preaching well.

Randal