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Preaching the Two Kinds of Stubbornness in Judges

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First, let me say that preaching through Judges has been one of the toughest series I’ve attempted. It has also been very rewarding for our faith-family and for me.

As I am preaching through the book of Judges, I am noticing two kinds of stubbornness. This becomes evident when you enter the Book of Deliverers (chapters 3-16). In this section God teaches us through a series of narratives involving His people’s stubborn rebellion into idolatry and His own stubborn refusal to leave them in their rebellion.

I recommend taking the first four stories of God raising up deliverers for His people as one preaching unit (vv. 3:7–4:24). In those narratives, you can:

  1. Highlight our tendency to worship idols. You may be familiar with Keller’s explanation of idolatry: “What, if you lost it, would make life not worth living….What makes us uncontrollably angry, anxious or despondent?” Someone said that our hearts are an idol factory. I prefer to think in terms of our hearts being a worship factory. We have an insatiable desire for false gods. Consider spending time explaining the connection between the sins we consistently struggle with and an idol or idols. Often, a sermon in Judges contains a first move focused on our evil idolatry, followed by God’s anger, followed by, His grace that saves.
  2. Highlight God’s stubborn, repeated rescue attempts. Throughout the Judges, God’s grace is shown through His…
  • tremendous patience with us
  • use of raw power to defeat temptation and sin (He delivers!)
  • ability to honor weak faith (like Barak’s)
  • ability to save us in a morally messy world where there are not always good options (there’s no WWJD approaches in some of these horrible scenes!)
  • provision of spiritual rest when temptation is defeated.

And, God can does all that for Believers because He disciplined His Son and broke Satan’s power. As someone said, unlike the Judges, Jesus has the ability to rip the idols out of our hearts.

Preach well so He receives the glory in the Church and in Christ Jesus (Ephesians 3:21).

Randal

Interpreting biblical narrative can be like trying to figure out someone who has a dry sense of humor.

Dale Ralph Davis

interpreting OT narratives
Judges: Such A Great Salvation (Geanies House, Fearn, Ross-shire, Great Britain: Focus, 2013), 220
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Focus On Intention, Not Meaning (although they’re connected)

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I’m currently nearing the end of preaching through the Judges. The series is titled, The Salvation of Stubborn Hearts. A constant battle every Monday morning is discovering the intention of these narratives. How do these narratives function for the Church? That’s the question. And it’s more important than asking what a narrative means.

I’m assuming that when you try to identify a narrative’s meaning, you’re thinking about what it meant (past tense). As soon as you ask what a text means (present tense), you inevitably enter the realm of intention.

Earlier today I read an EHS paper written by one of my LBC colleagues, Greg Hollifield (Memphis campus). He was exploring how texts signal their intention. If you ever preach through Judges or any other OT narrative, for that matter, you will find yourself constantly thinking: “I know what’s happening in the story, but I’m not sure how it functions for the Church (you might word it in terms of how it applies).”

As you know, we have to know before Sunday. Preachers live in the realm of intention. Worship during the sermon can be defined as the Believer’s response to the revelation of God. That response coincides with the text’s intention.

So in Judges 2:6–3:6 the narrator supplies his sign of intention: “And there arose another generation after them who did not know the Lord…” (v. 2:10). Everything that happens after that, the people’s idolatry and God’s angry, but gracious response, is a result of His people’s meager theology.

The narrator determines the intention of the sermon which, in turn, determines corporate worship. When it’s all said and done, we can’t suffer from meager theology and live for the glory of God. We urge ourselves to study God and put His ways into practice. That’s the only way to keep a congregation from becoming “Canaanized.”

Way before Sunday, nail down the intention of your preaching portion. That’s more important than knowing what your text means.

For His glory in the Church and in Christ Jesus (Ephesians 3:21).

Randal

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How Does God Speak To Us About Us From Judges?

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I am currently preaching through Judges and have entered the final section (the last 5 bizarre chapters). I also just completed reading Joel Green’s, Practicing Theological Interpretation (geared more towards the scholar than practitioner, but still helpful).

I was looking for insight into how to read Scripture in a way that it functions for the Church (building faith). What follows adds to our recent discussion about whether you preach to your congregants about the Bible or about them from the Bible.

Green writes, “The question, then, is how to hear in the words of Scripture the word of God speaking in the present tense” (p. 5).

That’s not always easy in OT narrative sections like Judges 1:27–2:5. Seven times we read, “…did not drive out…” as in, “Manasseh did not drive out the inhabitants of Beth-shean and its villages…” (1:27).

God speaks to us through what happen to them, in this case, what God’s people repeatedly didn’t do. The key is to figure out how the repeated failure to drive out the inhabitants addresses us.

Green states, “…if this letter is to serve as Scripture for us, then we will allow it to tell us who we are” (p. 18).

This is a helpful angle when thinking about sermon application. So, what does it look like to allow Judges to tell us who we are? In this section of Judges it looks like a “go and do otherwise” lesson. God’s people didn’t drive out the deadly sinful influences. This is who we are apart from faith and obedience.

So, we say to ourselves and our folks: there is a wrong way to deal with temptation (vv. 1:27-36), God is not happy with that way (vv. 2:1-3), and we must change our ways (vv. 2:4-5).

And, if you’re wondering about a Christo-centric angle on this text, one is found in the Lord’s statement: “I will never break my covenant with you, and you shall make no covenant with the inhabitants of this land…” (vv. 2:1-2). God’s people broke their end of the deal; God did not. However, He did break His covenant with His Son on the cross. That’s why He never breaks His covenant with us.

So, let Judges tell us who we are and allow Christ-crucified to change us into His faithful people.

Preach well so God receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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Talk to Them About Them from the Bible

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I recently had the privilege of hearing 12 student sermons for the final grade in two sections of Advanced Homiletics at Lancaster Bible College/Capital Seminary and Graduate School.

Haddon Robinson once said that he heard so many bad sermons it’s a wonder he was still a Christian. Yikes!

One preaching deficiency I see each year and experience myself many weekends if I’m preaching any other genre other than NT epistles is getting caught in lecture mode. Preaching through Judges has been especially challenging in this respect.

Lecture mode is when I am talking to congregants about the Bible. I am not talking to them about them; I’m talking to them about the Bible. I’m giving them all kinds of good information about the particular preaching portion. But I’m not talking to them.

A huge part of expository preaching is relaying God’s message to the Church. Theological exegesis involves discovering how God’s Word in a particular preaching portion functions for the Church. So, preaching is not primarily me talking to my parishioners about the Bible. It’s about me talking to them about them from the Bible. God’s Word is addressing us.

I’m currently reading Green’s, Practicing Theological Interpretation.

Using the epistle of James as an example, Green asks, “Who is the ‘you’ to whom James addresses his letter? Are we willing to be that ‘you’?” (p. 15).

Are you willing to address your congregants the way that your preaching portion is addressing them? If you are, that means minute-by-minute you will be talking to them about them from the Bible.

Before Sunday, look at your notes. Do you read yourself talking to them about the Bible or about them from the Bible? Are you preaching or lecturing?

Preach well so God receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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How Narratives Describe the Christian Life We Preach

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One of the ways to practice theological interpretation–to show how Scripture functions for the Church–is to look for ways in which narratives describe the Christian life.

For instance, in Judges 1:1 the Christian life is described in terms of God’s people fighting against their enemies. The book of Judges opens with, “After the death of Joshua, the people of Israel inquired of the Lord, ‘Who shall go up first for us against the Canaanites, to fight against them?'”

Now, the difficult, critical part is for us to determine how this description works. In other words, how does God’s people fighting against the Canaanites describe the Christian life?

Part of the answer is found in the reason God gave His people for engaging in this battle. Earlier in the narrative, God made it clear that His people needed to rid the land of these enemies because of the danger of idolatry. God’s people could not withstand the temptation to worship the idols of the inhabitants of the land. Idolatry would threaten to ruin the nation of Israel as they continue to break the first of the Ten Commandments.

So, we might say that fighting against the Canaanites functions as an analogy of our fight against assimilating to the culture, especially to the worship of our culture. We don’t fight against resident pagans; we fight hard to keep our distance from the worship of their gods all the while we work hard in the Spirit to close the gap to love them and share Christ.

Let Judges frame the way you preach about the Christian life. You’ll find yourself talking about the “Canaanization” of the church (I believe that’s Dale Davis’ term) and remaining relevant throughout your series through Judges.

Preach well so God receives glory in the Church and in Christ Jesus (Ephesians 3:21),

Randal

P.S. If you’re thinking about a Christ-centered approach to the opening plot of Judges, consider that Moses, Joshua (mentioned in v. 1), and every judge in Judges all point to our need for a Champion to fight a battle we cannot win.

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Pay Close Attention to Beginnings and Endings (part 5 in Preaching Through Books of the Bible)

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In the first post in this series on preaching through books of the Bible, I talked about the importance of selecting a theme for the series. For my current Judges series I chose: The Salvation of Stubborn Hearts. Wenham writes, “By trying to establish the main thrust of the book, we hope we have established parameters within which individual stories should be interpreted.” (Gordon J. Wenham, Story as Torah, p. 43).

So, each of the narratives describing the individual exploits of the judges are interpreted within the framework of Judge’s theme (providing I’ve identified it accurately!).

Does the book provide any clues? As I’ve mentioned before in posts concerning preaching through Daniel, it’s important to note how books begin and end.

In Judges 1:1-2 we read, “Who shall go up first for us against the Canaanites, to fight against them?” Then, near the end of the book in 20:18 we read, “Which of us shall go up first to battle against the Benjaminites?” Same question, but notice a very difficult foe at the end. And same answer both times: Judah (anyone with Christological antennas should pick up on this!).

So, in a story about God’s salvation of stubborn hearts, this will involve God raising up deliverers who will keep God’s people from being enslaved to the idols and inhabitants of the land.

Of course, everything gets worse as the story develops. Instead of fighting the enemies, God’s people end up fighting themselves. Unity gives way to civil war that threatens to destroy God’s work.

Anyway, if you ever decide to preach through an Old or New Testament narrative, pay close attention to how the book begins and ends. Often those segments provide clues to a books intention and meaning.

Preach well so God receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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Evaluate Your Critical First Hour Of Study Each Monday Morning

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Last week I enjoyed a wonderful afternoon conducting a preaching workshop at Lancaster Bible College. I am also currently teaching some keen students at LBC/Capital Seminary and Graduate School in Lancaster, PA and Greenbelt, MD. My interaction confirmed that one Bible study exercise is critical: tracing the argument or flow of thought of the author.

I explained that this is how I spend my first hour of study every Monday morning. Before I try to figure out what a preaching portion means, I want to know how it means what it means. In other words, I spend the first hour show how the author makes meaning through the argument or flow of thought. I begin by asking the Lord, “Open my eyes, that I may behold wondrous things out of your law,” (Psalms 119:18) and then I dive into the text’s structure. I consider this to be the foundation for exposition.

This involves dividing the preaching portion into its smaller thought blocks, summarizing the meaning of the blocks, and writing out the logical transitions that the author uses to move from one block to the next.

(By the way, if you try this with Luke 15, you will discover that it would be impossible to end the sermon focusing on the younger brother and those prodigals which are usually encouraged to “come home.”)

It is impossible for me to overstate the importance of this first hour for understanding how meaning is made.

Below I’ve included an example of my mornings first hour.

Calvary Bible Church

May 8, 2016 AM

Judges 10:1-16

This is God’s Word.

1.

10 After Abimelech there arose to save Israel Tola the son of Puah, son of Dodo, a man of Issachar, and he lived at Shamir in the hill country of Ephraim. 2 And he judged Israel twenty-three years. Then he died and was buried at Shamir. Post-Abimelech judge #1 is Tola. In matter of fact fashion God records, “…there arose to save Israel…” It is a subtle reminder of our plight as Christians in this world.

3 After him arose Jair the Gileadite, who judged Israel twenty-two years. 4 And he had thirty sons who rode on thirty donkeys, and they had thirty cities, called Havvoth-jair to this day, which are in the land of Gilead. 5 And Jair died and was buried in Kamon. PA judge #2 is Jair. We learn some nice facts about him (“…30…30…30…”).

6 The people of Israel again did what was evil in the sight of the Lord and served the Baals and the Ashtaroth, the gods of Syria, the gods of Sidon, the gods of Moab, the gods of the Ammonites, and the gods of the Philistines. And they forsook the Lord and did not serve him. In v. 6 we learn how many false gods there are to worship! Each region had their own deity. Each deity had the ability to lure God’s people away from God. As a whole God’s people took their affections away from God and they stopped serving Him.

 7 So the anger of the Lord was kindled against Israel, and he sold them into the hand of the Philistines and into the hand of the Ammonites, 8 and they crushed and oppressed the people of Israel that year. For eighteen years they oppressed all the people of Israel who were beyond the Jordan in the land of the Amorites, which is in Gilead. 9 And the Ammonites crossed the Jordan to fight also against Judah and against Benjamin and against the house of Ephraim, so that Israel was severely distressed. In vv. 7-9 we read of the repeated experience of God’s people. Throughout the book of Judges we’ve seen this happen: God’s people commit idolatry, in anger God sells them into the hands of fierce enemies who oppress them, and “Israel was severely distressed.” It teaches us the devastating effect of worshiping false gods.

10 And the people of Israel cried out to the Lord, saying, “We have sinned against you, because we have forsaken our God and have served the Baals.” 11 And the Lord said to the people of Israel, “Did I not save you from the Egyptians and from the Amorites, from the Ammonites and from the Philistines? 12 The Sidonians also, and the Amalekites and the Maonites oppressed you, and you cried out to me, and I saved you out of their hand. 13 Yet you have forsaken me and served other gods; therefore I will save you no more. 14 Go and cry out to the gods whom you have chosen; let them save you in the time of your distress.” We’ve also seen God’s people yell out to their real God to save them again and again. Like before, they make a clean confession: “We have sinned against you…” Let’s make sure we understand this confession. Why do they say they have sinned against the Lord? Where does this understanding come from? Look back at the OT…

But this time our God seems to have lost His patience! Look at vv. 11-14. He sounds very irritated with them! “Did I not save you from….I saved you….I will save you no more. God and cry out to the gods whom you have chosen; let them save you in the time of your distress.” Wow! We have sayings like: “You made your bed, now go lie in it.” If God sticks to His guns, then His people are doomed. The false gods have enslaved them; they cannot save them.

Has the Lord’s patience run out?!

 15 And the people of Israel said to the Lord, “We have sinned; do to us whatever seems good to you. Only please deliver us this day.” 16 So they put away the foreign gods from among them and served the Lord, and he became impatient over the misery of Israel. In v. 15 God’s people repeat their confession: “We have sinned…” Then they add, “do to us whatever seems good to you. Only please deliver us this day.” God’s people would rather face the judgment of God than face more oppression from their enemies.

Then, in v. 16 there is an act of genuine repentance: “So they put away the foreign gods…and served the Lord…” Repentance is a critical part of the Christian life…

Then, we learn that the Lord “became impatient over the misery of Israel.” A moment ago I mentioned that it seemed the Lord was becoming impatient with His people. Now we learn that the Lord has had enough of His people suffering at the hand of their enemies. This impatience, however, strikes the Lord after genuine repentance has taken place. If the Lord acts on His impatience over Israel’s misery, that can mean only good things for Israel!

Gospel:

Response:

This helps me see how the author presents theology for the Church. Since theology is conveyed through this narrative, I do not want to break the narrative flow in creating this sermon. Consider making this action in the first hour of study your foundation for Sunday’s exposition.

Preach well.

Randal

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If you’re afternoon is free, there are still 5 seats available for tomorrow afternoon’s preaching workshop at Lancaster Bible College (Lancaster, PA campus). The title is: Preach the Text or Preach Christ? Yes! We’ll discuss this topic while working through the infamous narrative of Jephthah’s vow in Judges 11.

Date: April 26, 2016
Time: 01:00-04:00 p.m.
Event: Spring Preaching Workshop
Topic: Preach the Text or Preach Christ? Yes!
Sponsor: Lancaster Bible College/Capital Seminary and Graduate School
Venue: Charles Frey Academic Center
Public: Public
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Why the Storyline Must Be Followed (part 4 of preaching through books of the Bible)

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This past week I enjoyed the privilege of spending time with masters level students at Lancaster Bible College/Capital Seminary and Graduate School in Lancaster, PA and Greenbelt, MD. Because I’m teaching an Advanced Homiletics class, we spend a lot of time in Old Testament narratives (as opposed to NT epistles).

One of the things I wanted them to think about was that because the Bible is literature, theology is conveyed in narratives through the storyline. So, take a detour from the storyline and you run the risk of losing the theology God conveys through the narrative.

Why would a preacher stray from the storyline in an effort to preach a narrative? One reason is because many of us continue to develop a sermon on the basis of what jumps out at us in the story. I call that the Jack-in-the-box method. The problem is we tend to interpret and apply what jumped out at us without linking it to the rising action of the narrative.

Another reason I’ve seen over the years is the tendency to identify timeless principles from the narrative and preach them in isolation from the rising action. The principles function on their own and the preacher gives the impression that the principles are conveying the theology, not the storyline.

So, before Sunday, if you are preaching an Old or New Testament narrative, see if you are allowing the storyline to carry the theology of the preaching portion. See if the rising action is the source of your sermon’s subject matter.

Preach well so God receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal