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How To Thicken Your Sermon With Theology

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One of the many definitions of the word, thin, is lacking an important ingredient (Reader’s Digest Oxford Complete Wordfinder). Usually, more than a few times a year I listen to sermons in class that fall into the class of being thin. What always strikes me about those sermons is, rarely is the problem not enough exegesis. Usually, it’s a problem of not enough theological thinking. On August 13, 2013 I published a post, Add Theological Thinking To Your Exposition, and said I’d add some examples from the Gospel of Luke. Here’s one and it shows, again, how important it is to move beyond exegesis.
 
In Luke 8:19-21 Jesus makes obedience the sign of being in the faith-family: “My mother and my brothers are those who hear the word of God and do it.” This is another example of having to come to grips with Jesus’ gospel. Jesus sure sounds like we’re saved by our obedience. It requires thinking through the difficult relationship between faith and works. Jesus doesn’t tell us why obedience to the Word of God is necessary for family-of-God-status. I believe we should make that theological move in our sermons. At some point we must say to our parishioners, “Jesus’ family members are those who obey God’s Word because relationship precedes responsibility, but relationship does not preclude responsibility” (cf. p. 190 in Kuruvilla’s excellent book, Privilege The Text!). When you complete that thought (“…because…”), theology has thickened the sermon. Your communication is commensurate with Scripture’s portrayal of the nature of salvation. Of course, since Luke 8:19-21 doesn’t contain the answer to your question, you’ll have to look elsewhere in the Canon to find one.
 
Take a look at your preaching portion for this coming weekend and see if there are gaps that exegesis alone cannot fill.

This post was originally published on October 7, 2013.

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Your Search for the Interrelationship Between Ideas in your Preaching Portion

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It’s not too late for you to check your sermon notes and see how you have done connecting the dots in your preaching portion. I am learning that this might be the most significant exegetical skill for an expositor. It’s the ability to trace the argument of your text. Or, you might see it as showing how each major thought block in your text interrelates. This means we are looking for meaning beyond the sentence level.

I have been up to my neck in this aspect of discourse analysis for several weeks and months. Most recently, I had the privilege of teaching a Doctor of Ministry cohort (From the Study to Pulpit) at Gordon-Conwell Theological Seminary. Here’s a look at that fine group:

A couple of weeks before that it was my privilege to talk about connecting the dots in apocalyptic literature with another D.Min. cohort at GCTS (Preaching the Literary Forms of the Bible):

And then, months ago, I was blessed to spend time talking about the importance of tracing the author’s argument with a group of Master’s level students at Lancaster Bible College/Capital Seminary & Graduate School (Advanced Homiletics).

In every case, we were amazed to see how meaning is formed in the Bible through the interrelationship between ideas in a selected preaching portion. Nothing makes us better expositors than starting by tracing the argument of a text. That is possible with the following steps:

  1. identify the major thought blocks in your text
  2. summarize each identified block in one sentence
  3. write out the logical transition that causes the writer to move out of block one into block two, etc.

In Luke 15 this might look like:

#1 Religious leaders grumbled because Jesus was eating with sinners (vv. 1-2)

Transition: So Jesus told them a parable to correct their grumbling about Him eating with sinners

#2 Jesus told the parable of the lost sheep to correct their grumbling (vv. 3-7)

#3 [you can finish it…]

And, because you understood the interrelationship between the opening narrative and the three-fold parable, you know you would end your sermon focused, not on the prodigal, but on the older brother! And that would drive your primary application away from calling prodigals home.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3;21) as we identify and communicate the interrelationship between ideas that exist in our preaching portions each Sunday.

Randal

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Creating Saint-Sanctifying, Seeker-Sensitive Sermons: Working Towards A Balanced Approach

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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.

This post was originally published on March 24, 2014.

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A Christ-centered Angle on Jesus’ Exorcism in Luke 11:14-23

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For many reasons, it is difficult to preach exorcism narratives. If you’re in a conservative Baptist, Presbyterian, or Bible Church-type church, Jesus’ exorcisms might make us a bit uneasy. I won’t try to explain a theology of demons and demonization. But I will offer a Christological reading.

You know the story of Jesus casting out the demon and then His power being attributed to Beelzebul. The fact that Jesus was able to cast out demons points to the power of the kingdom of God. In that power encounter, Jesus was the “strong man.” Verse 22 reads, “but when one stronger than he attacks him and overcomes him, he takes away his armor…and divides his spoil.” On the cross, however, the tables were turned. Luke 23:34 tells us “…And they cast lots to divide his garments.” Jesus is overpowered. Through that loss, of course, we, by faith, experience eternal gain, including victory over Satan and his minions. We enjoy spiritual protection through answered prayer: “Lead us not into temptation, but deliver us from evil.”

And then comes the unexpected discipleship challenge in v. 23, “…whoever does not gather with me scatters.” That’s really what Luke is after by recording the exorcism. We can’t get lost in all the details of demonology and forget the call to “gather with” Jesus. Jesus delivers us from darkness so we would join Him in gathering others into His Light. It’s scary to stop and think how many of our congregants confess to believe in Christ, yet are inactive disciple-makers.

This post was originally published on February 10, 2014.

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Expecting God To Do Great Things

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I’ve just completed Lloyd-Jones’ excellent book, Preaching & Preachers (40 anniversary edition).  His final chapter is all about the need for preachers to be endowed with special power from the Spirit.  What great exhortation!  L-J asks, “Do you always look for and seek this unction, this anointing before preaching? Has this been your greatest concern? There is no more thorough and revealing test to apply to a preacher” (p. 322).  I was a bit embarrassed to think that often my greatest concern is not whether I have the Spirit’s unction, but whether I have “got it right,” “it” being the sermon and the truth of Scripture.  L-J challenged me again to keep highlight both, not one or the other.  I don’t want to preach the truth by myself (without the Spirit’s power).  I don’t want to preach something that’s biblical, but not biblical enough, with the Spirit’s power (if that is even possible?!).  God help us be both Spirit-empowered and accurate in our preaching.  Then, we can expect God to do miracles in all our lives.  L-J encourages us preachers: “But go beyond seeking Him; expect Him. Do you expect anything to happen when you get up to preach in a pulpit….Are you expecting it to be the turning point in someone’s life?” (p. 340).

This post was originally published on April 4, 2012.

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Experimenting With Sermon Design: What I’m Learning From Reading Jonathan Edwards’s Early Sermons

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Kimnach’s general introduction to Jonathan Edwards’s preaching in volume 10, The Works of Jonathan Edwards, contains fascinating information about Edwards’s sermon manuscripts. He summarizes:

“Edwards became a master of his inherited sermon form…” (p. 41, emphasis added).

This made me think about the sermon form that I “inherited” from those who modeled preaching for me and those who taught preaching to me. Take a moment to think about how you were formed into the kind of preacher you are. Who influenced the way you preach and the forms your sermons take?

Then, Kimnach writes, “…but in the 1730s, at the zenith of his mastery, he began experimenting artistically with the sermon. He apparently did everything he could do without actually abandoning the old form entirely, and the only possible conclusion one can draw from the manuscript evidence of his experiments is that he was searching, consciously or unconsciously, for a formal alternative to the sermon itself.” (p. 41, emphasis added).

I can relate to that.

From the early days of my training I have not been a fan of sermons. And now, closing in on having preached almost 2000 sermons, I am still not a fan of the traditional sermon form.

Through the years the form of my sermons have changed with the goal of trying to find out what works best for me with the gifts God has given me, including the people God has given to me.

How about you? Do you ever think about experimenting with some “formal alternative to the sermon itself”? If so, what might it be.

Of course, this kind of analysis begins with thinking about what aspects of the sermon might not be working as well as it could be. And, then, how might you change it? Is anything keeping you locked into your current form?

I am hoping that our Lord will continue to receive glory in the church and in Christ Jesus (Ephesians 3:21) as we continue to tinker with the task of communicating God’s on Sunday mornings in the most effective way possible.

Randal

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Edwards’s Unique Angle On Application: What I’m Learning From Reading Jonathan Edwards’s Early Sermons

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I’ve learned that Edwards referred to the application of a sermon as “improvement or use” (Kimnach, p. 38). The improvement section of the sermon was usually the longest of the three that we explored in previous posts (text, doctrine, application).

Listen to how Edwards transitions to the application section of Genesis 19:14 defines application:

“The Improvement we shall make of this doctrine shall be to offer some considerations to make future punishment seem real to you” (p. 39).

What we normally think of as application–putting Scripture into practice or applying life to the Bible–includes helping our listeners experience the reality of a Scripture. In the case of Genesis 19:14 the Lord was about to bring judgment down on the city, but Lot’s son-in-laws didn’t take the warning seriously. Edwards feared some of his listeners would not be able to experience the reality of God’s judgment.

So, Edwards will create hypothetical situations that help his listeners imagine what it’s like to enter God’s story. He calls this the

“willing suspension of disbelief” (p. 39).

Edwards reminds us that, deep down, we struggle believing God’s reality as described/prescribed in Scripture. So the improvement of a biblical text involves helping our listeners suspend their disbelief so they will believe and obey God’s Word.

[Remember, every act of disobedience is first and foremost an act of unbelief. So we attack disobedience by attacking unbelief.]

Edwards shined at creating these hypothetical situations through analogy. In his first sermon, Christian Happiness, he helps us experience not being “afraid of any temporal afflictions whatsoever” (p. 301) with this analogy:

“the pain of the prick of a pin” (p. 302).

Edwards reasons that the prick lasts a minute but yields seventy years of prosperity. The prick of a pin is nothing to fear in this case. The same goes for seventy years of trouble in this world compared to “an eternity of the highest happiness” (p. 302).

Trust me. That section will have you feeling differently about temporal troubles!

So, before Sunday, look at your sermon application and see if you are helping your listeners suspend their unbelief for a moment so they embrace God’s world as their own. And He will receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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Our Spiritual Warfare and Worship: Preaching Through the Book of Numbers

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When you start Numbers you encounter numbers in great numbers. Thankfully, there are some theological clues such as the repetition of the phrase, “able to go to war.” That is repeated over and over again in vv. 1-46. As Robert Alter points out in his new translation and commentary on the Hebrew Bible, it is clear from the repetition that Israel’s journey involves an extended military campaign.

So, my first major segment in the sermon or first main point was the presence of our enemies (vv. 1-46). I did give our folks a sneak peek at what the battle will look like in chapter 14:40-45. It’s a great way to remind us all of the spiritual battle we face each day. The brief glimpse forward teaches us that the battle is won or loss depending on whether God is among us in an active sense fighting for and with us (v. 42 “for the Lord is not among you…” and disastrous results!).

The second segment begins in v. 47 where we’re told: “But the Levites were not listed along with them…” Their duties are explained in terms of the tabernacle in vv. 47-51a. That holy place and space would house the visible, tangible presence of God. The defeat of chapter 14 already teaches us how important God’s presence is for our spiritual life.

But in point three we learn that God’s presence is also very dangerous. The threat of God’s presence is in vv. 51b-54. The approach of an outsider brought death (v. 51b) and the Levites guarded the tabernacle “so that there may be no wrath on the congregation…” (v. 53). What a great time to talk about what one author refers to as “the fatal holiness of God.”

And all of this is the start of preparing Israel and us for our journey from redemption to the Promised Land (for them) and new creation (for us).

Help your listeners journey successfully with this wonderful opening chapter about the fight we’re in and the assurance of victory through God’s powerful presence with a holy people.

He will receive glory–as a result–in the church and in Christ Jesus (Ephesians 3:21).

Randal

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Preaching Through the Book of Numbers! I Know, Right?!?

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Along with posts devoted to gleaning insights from the preaching of Jonathan Edwards and from key homiletics authors, I will be suggesting a preaching strategy through the book of Numbers (see a similar approach through Chronicles).

Yup. That’s what I thought too.

But I love showing our faith-family how to read a book like Numbers so it functions for us as God intended.

When you select a title for the series, consider

Numbers 14:8 “…He will bring us into this land…”

That kind of title connects the Story to the saints. In many ways their journey from redemption from Egypt to the Promised Land mirrors our journey from our initial redemption to the new creation. And that’s why God can speak through Numbers to the Church.

The title also provides hope for our journey: we are going to make it because God is going to fulfill His promises to us. The examples, both bad (mainly the first generation of Israelites) and good (mainly the second generation), will teach us along the way.

As always, we will only go and do otherwise (bad examples) or go and do likewise (good examples) after an affirmation of faith in Christ who either was or did what God intended His people in the wilderness to either be or do. That’s faith-first or faith-driven application.

Then, notice in the image above that a sub-title is provided along with the Scripture. The one shown is from the famous Aaronic Blessing paragraph at the end of chapter 6. I’m only a few weeks into the series, but anticipate that each subtitle developed from each preaching portion will provide an angle that explains how we make our journey from redemption to new creation.

I realize you may not be in a series on Numbers, but I hope that these posts will show you a hermeneutical/homiletical strategy to handle such OT narratives…

So God receives glory in the church and in Christ Jesus (Ephesians 3:21),

Randal

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Building Your Sermon (part 3): What I’m Learning From Reading Jonathan Edwards’s Early Sermons

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My mentor, Haddon Robinson, used to say there were three things you could do to an idea: you could explain it, prove it, or apply it.

[Look at the manuscript you’re creating for your next preaching/teaching assignment and locate these segments.]

That rhetorical strategy has been around for a while. Jonathan Edwards didn’t invent it, but used it in his day (early 18th century). His words were explication, confirmation, and now application.

Now, I know you’re familiar with application, but Edwards might help you; it has helped me and continues to do so. Here’s how.

First, before Sunday, check to see if your Scripture is either doctrinal or practical.

If it’s doctrinal, plan on showing the effects that believing this doctrine has on the Christian life (thinking and acting). It’s tempting to only explain or prove a doctrine, but Edwards moved from those two to application. “Since I believe in God’s sovereignty as expressed in this Scripture, it affects me by…”

Last evening while teaching through An Orthodox Catechism Q&A on the providence of God, I asked the folks what our day would be like if we began with affirmation about this wonderful ability of our God to uphold every facet of our lives.

If your Scripture is practical, does it provide reproof, or consolation, or exhortation? Edwards was a master at providing motives either from “Profit” or “Danger” that would “excite the affections”  He was meticulous in providing the “Meanes to direct the actions” (p. 31 in Kimnach).

I quickly realized that I do not spend near enough time providing motives to move the affections. I am too quick to direct the actions from the text without explaining and proving why such application is the right thing to do. That was new to me: combining all three in the application of the sermon.

May our Lord help you build your sermon/lesson so He continues to receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal