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A Cross-Eyed Reading of Matthew 6:19-24: “…if your eye is healthy…”

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This morning I had the privilege of preaching Matthew 6:19-24, part of Jesus’s famous Sermon on the Mount. The series reminded me how difficult it is sometimes to preach Christ from the Gospels.

Does that sound odd to you?

In Matthew 6 Jesus is teaching how He transforms people who receive Him. He does this in this section by giving both the negative and positive sides of instruction: “Don’t store up treasures on earth…but store up treasures in heaven…”

My current hermeneutical/homiletical practice requires a segment at the end of every sermon where I explain how Christ-crucified makes it possible for Believers to put his instructions into practice.

Matthew 6:19-24 posed quite a challenge, but I went this route:

Verse 22 reads in the ESV, “So, if your eye is healthy…” The KJV reads, “single.” In this context the healthy or single eye is one that provides a true vision of the inestimable value of God’s kingdom work. To key off from the KJV reading we might say that the situation describes a person who is single-minded in their focus on God and His work (in contrast to valuing money and the things money can buy).

I reasoned that in His life, Jesus was the most single-minded Person who has ever lived. And because He was that kind of Persons, in His death, He can now provide His righteousness, part of which is creating the same kind of perspective or vision. The genuine Christ-follower now has the desire and capacity to follow Jesus’s instruction in this part of His famous Sermon.

That’s an example of a possible path from a Gospel, didactic Text, to the cross, using wording from that Text.

And I hope that as you continue to practice a Christ-centered hermeneutic/homiletic our Lord will receive glory in the church and in Christ Jesus (Ephesians 3:21). He can and does, of course, even if you don’t. A side-benefit of cross-eyed preaching is you avoid the phenomenon of sending parishioners out of church trying harder to achieve the ultra-righteousness which Christ demands (cf. Matthew 5:20).

Randal

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The One Sermon We Should Preach To Ourselves Every Day

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Or, at least, I think I’m preaching to the choir about preaching the Gospel to ourselves.

Two things contributed to this post about preaching the Gospel to ourselves.

First, after taking a 4-plus year writing rest due to research for a Ph.D. degree, I am back to putting some finishing touches on a writing project that is several years in the making. The working title is,

Preacher as Soul-Watcher: Why You and Your Parishioners Need Your Sermons.

One key Scripture that presents a theology of preaching in the local church is 1 Timothy 4:16 which instructs us:

Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers. (emphasis added)

Second, a couple of times within the past two weeks I have quoted Jerry Bridges who taught that we should preach the gospel to ourselves every day. I recently learned that Bridges was quoting former professor, Dr. Jack Miller.

Bridges had a profound influence on pastor Milton Vincent who wrote a little paperback, A Gospel Primer for Christians: Learning to See the Glories of God’s Love.

Milton writes:

“Over the course of time, preaching the gospel to myself every day has made more of a difference in my life than any other discipline I have ever practiced.” (p. 6, where he also cites Bridges’ book, The Discipline of Grace, as the source of the concept)

That’s saying something.

In part 1 of the book, Vincent lists 31 reasons why we should preach the Gospel to ourselves every day. Thirty-one!

How about #9 for a sample:

9. Resting in Christ’s Righteousness

“On my worsts days of sin and failure, the gospel encourages me with God’s unrelenting grace toward me. On my best days of victory and usefulness, the gospel keeps me relating to God solely on the basis of Jesus’ righteousness and not mine.” (p. 20)

I’m thinking we can relate to both, can’t we?

One way we can keep a close watch on ourselves is to preach the Gospel to ourselves every day. I have no doubt that that spiritual discipline will help ensure that our Lord receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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A Fresh Definition for the Next Time You Preach on Sin

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What’s your go-to definition for explaining what Adam did?

One of the values of reading theology is that we can gain more precision for explaining key doctrines such as sin.

I have been enjoying and profiting from Bavinck’s one volume, The Wonderful Works of God. In his chapter on sin and death, he provides some non-mainstream definitions of sin.

My standard definition of sin takes me back to my theological training days in the early ’80’s:

Sin is any lack of conformity to the character of God, whether by act, disposition, or state.

I don’t know whether that is a quote from a theology book or from one of my professors. I just know I never forgot it. It’s a pretty good definition.

But, when you preach on sin in the future, see if the following definitions help you communicate this important doctrine:

“It is a deprivation of that which man, in order to be truly human, ought to have; and it is at the same time the introduction of a defect or inadequacy which is not proper to man. (emphasis added)” (p. 211)

“…sin is not a substance in itself, but that sort of disturbance of all the gifts and energies given to man which makes them work in another direction, not toward God but away from Him. (emphasis added)” (p. 211)

What I’ve appreciated is the fresh angle on a very familiar biblical concept (at least, very familiar to most of my congregants). So, this helps them process sin differently than they have before.

And for those that haven’t been introduced to the subject yet, what a great place for them to begin. They can begin to think about their own humanness or what it means to be fully human (sounds a little like C. S. Lewis on the Christian Life, I know). They can think about their purpose in life, a question which I’m told, evidently continues to plague our younger generation.

So, tuck these robust definitions away so they’re ready for use and our Lord will receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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What An Odd Way to Preach the Gospel: Jesus’s Strongest Instruction, “Be perfect…”

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Feeling the heavy weight of the command, “Be perfect…,” seems like anything but Good News!

If you have had or will have the privilege to preach through Matthew’s version of Jesus’s famous, Sermon on the Mount, brace yourself for having to explain His strongest instruction. It’s the last verse of chapter 5:

“You therefore must be perfect, as your heavenly Father is perfect.”

Wow! No pressure there, right?!

Years ago I stumbled upon a commentary on Peter’s epistle–his name is Kelly, I think. I will never forget reading his take on New Testament commands. He referred to them as something like the Gospel in imperative form.

I am sure other authors have said similar things. And seemingly everybody quotes Augustine on similar matters. But this really has stuck with me through the years. And it is such a helpful preaching angle for our congregants.

I am enjoying reading Martyn Lloyd-Jones’s two volumes on the Sermon of the Mount. His understanding of this was also helpful. He calls Jesus’s command in Matthew 5:48 the best compliment Jesus could give His followers.

Isn’t that a great way to put it?

Can you see the Gospel in such a command?

So, when preaching any command, I am always thinking about how the command portrays some aspect of the nature of our salvation or transformation-in-Christ. And in the case of being perfect?

Along with telling our listeners how impossible it is–and depending on our theology, there is a sense that it is impossible on earth–tell them the great news that Jesus came to create followers who can obey His strongest instruction. If you can strike that wonderful balance or paradox, you will do justice both to our sinful selves and Christ’s marvelous power to save.

And you might notice that this prevents our parishioners from leaving church as good moralists, trying harder in their own efforts to be perfect Christians.

And while you explain how that is possible, our Lord will receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

P.S. Do you have your preaching portion for Sunday? Does that preaching portion contain any imperatives? Can you see the Gospel in that imperative form?

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An Ancient Quote Connected to, Preaching’s Not That Hard

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Kind of reminds me of all the steps in hermeneutics and homiletics textbooks!

Last week I took a chapter from leading golf instructor, Gavin Flo, and suggested that, “Preaching’s not that hard.” Let me follow that up with a quote from an ancient systematic theology textbook.

In volume 1 of Mastricht’s, Theoretical-Practical Theology, he begins with a chapter, The Best Method of Preaching.

I was relieved to discover that one characteristic of the best method is brevity. [Notice the method is brief, not their sermons!]

I thought you might enjoy hearing what preaching textbooks were like in the middle of the 17th century (Mastricht’s first four books in the TPT were published in 1682), especially in light of my attempt last week to say that preaching’s not that hard.

“To all these things is added the brevity of the method….For I have never been able to approve the practice of those who composed dense volumes concerning the method of preaching, the perusal and reading of which demands as much time of theology students as a proper syntagma [set] of theology” (p. 4)

In typical, ancient form, Mastricht’s explanation of the best method is detailed. If you can access it, you’ll enjoy the examples he provides from a text in Colossians.

If you’re interested in shorter and, possibly not as well-known textbooks on preaching, you might enjoy something like, The Four Pages of the Sermon, by Paul Scott Wilson. Or maybe an older book like, Preaching with Purpose, by Jay Adams.

As I wrote last week, if the Lord continues to allow me the privilege to preach, I will continue to work hard at improving the art and craft. But I hope to do so within the borders of a method that is relatively brief, especially in comparison to a systematic theology set.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as you work your method to the max this week.

Randal

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Preaching’s Not That Hard

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Sometimes it’s helpful to simplify what appears to be a very complex action.

Two recent events created this post.

First, I saw this golf teacher, Gavin Flo, on Instagram and heard him say with perfect inflection: “Golf’s not that hard.”

Since I only play golf maybe three times a year at most, I don’t consider myself to be a golfer. My son, Michael, is an excellent golfer and we’ve been able to get out to the driving range a couple of times and play a round or two. That means I am well aware of my weaknesses. Gavin simplifies the action of swinging a golf club and I find it a helpful way for me to learn.

Second, I received an email from a pastor whose wife heard a presentation I gave that combined hermeneutics and homiletics. The wife knew sermon preparation was posing some problems so she handed her husband the notes she took and said he might want to get in touch with me. He did and I offered to meet and talk about the process.

As the pastor described his frustration, he highlighted the fact that textbooks describe so many steps that the process of sermon preparation becomes overwhelming.

So, in the spirit of Gavin Flo, I say: “Preaching’s not that hard.” (with his perfect inflection, of course)

[I need to be honest: golf is hard and if you’ve tried it, you know that. And preaching? But effective teachers of golf and preaching have a way of simplifying the processes. Here’s my attempt to simplify…]

First, as you head into each Sunday sermon, complete this sentence based on your preaching portion: “We worship this morning by ______________.” This is your attempt to show how God designed your Text to function for the church.

Second, allow the structure of your preaching portion to determine the structure of your sermon. This is your attempt to trace the argument or flow of thought in your Text. God conveys theology through structure that may vary from genre to genre.

Third, while you are preaching, from start to finish talk to your listeners about them from the Bible. That’s different from talking to them about the Bible. God is addressing them and so are we.

Finally, while you are preaching, communicate in a way that conveys that this is life and death. This involves genuine-for-you passion, intensity, conviction. This makes the preaching authentic and real.

See. Preaching’s not that hard. And our Lord will receive glory in the church and in Christ Jesus as we keep working hard at this incredible privilege and responsibility (Ephesians 3:21).

Randal

P.S. Just like golf, you and I will spend a lifetime trying to improve our skills so let’s keep this concept of “simplify” in perspective.

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Preaching Grace in the Sermon on the Mount

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The famous Sermon raises the righteousness bar: “Unless your righteousness exceeds…”

I have been enjoying preaching through Matthew’s gospel for several months this year. The Sermon on the Mount beginning in chapter 5 has been especially enjoyable.

If you are interested in the elements of grace in what is often known as more of a law-kind of text, here are some things I have experienced.

First, because of my recent Ph.D. dissertation on Psalm 119, I had a hyper-awareness to the similarity between the “blessed” in the Psalm and the Beatitudes. It is important that Jesus’s sermon begins with the announcement of blessing. No requirements or rules. Not yet.

Second, Jesus’s first recorded sermon contains the command to “repent” (4:17). So, as Jesus continues to preach about the necessary righteousness, each element of righteousness is a form of repentance, which we know is granted as a gift (cf. Acts 11:18).

Third, and probably the most subtle, is found after the Sermon ends. Matthew 8 begins with two characters displaying tremendous faith in Jesus to heal, first the leper and then the centurion. Matthew positions these narratives in such a way to help readers realize that success in reaching the ultra-righteousness called for in the Sermon is found only through faith in Jesus.

Watch your parishioners while your preaching the Sermon. The bar is raised so high, over and over again. Watch the smiles emerge as you remind them that Jesus commands what He creates. There is no longer the thought of, “I can’t do that!” He has done it and now provides a new desire and capacity for the ultra-righteousness He demands.

Those smiles, sourced in God’s grace, will continue to contribute to His glory in the church and in Christ Jesus (Ephesians 3:21),

Randal

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How Outlining A Sermon Helps Me, Not Just My Listeners

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How does outlining help you? And your listeners?

Through the years I have tried many different outline methods.

The method I taught in my early years of teaching preaching was that each major point should be worded as an application. It had some merit since it forced preachers to see listener response in each major point and not just at a segment at the end of the sermon. It helped listeners to respond each step of the way.

Then, I spent several years preaching without any outline. Instead of announcing major points, I simply used logical transitions to move from one segment to the next.

For the past several years my outlining follows the method of Timothy Keller, former pastor at Redeemer NYC. You may not know this but Keller’s method of outlining follows the method of another famous preacher named, Jonathan Edwards. I found that out after listening to hundreds of Keller’s sermons and, later, reading Edwards’ sermons.

My best attempt to explain the method is to say that the outline reflects an attempt to show the logical divisions of a particular idea.

Which brings me to my point in this post.

Now I teach and practice a form of outlining that stems from tracing the argument of a passage. My students know this as the “A” in ABIT.

The outline emerges from the practice of dividing a preaching portion into thought blocks, summarizing each block in a sentence, and identifying the logical transition that exists from block to block.

In this way the practice of tracing the argument contributes to the formation of a preaching outline. And for me, this exercise begins on Monday morning. While I might not create the final wording of the outline until later in the week after my exegesis is complete, I understand how the meaning is made in the pericope.

You probably do something like this to create your outline.

Our outlines may help our listeners keep the sermon from fragmenting into too many ideas. The major points all fit together.

The outline helps me make sure I understand how the author is communicating theology. It is a teaching tool for me. If I can outline it right, I am more confident I can communicate the theology clearly.

And, as always, the goal in such clarity is that our Lord would receive glory in the church and in Christ Jesus (Ephesians 3:21),

Randal

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Our Listeners Really Haven’t Changed

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You can decide whether this quote is encouraging or discouraging; same with the following post.

Back in March I introduced you to the multi-volume set, Theoretical-Practical Theology, by Petrus Van Mastricht. The title is a strong hint as to why I believe the set holds tremendous promise for preaching.

Van “Mastricht argued that the TPT was to be used in the preparation of preaching” (p. xxxix). That’s what makes this volume a special part of my reading this year.

Preachers and homileticians will also be interested in an early chapter, The Best Method of Preaching. Now, remember that the following quote was written in 1682. Tell me whether this sounds familiar…

“I did not produce those disputations in haughtiness, for I cheerfully and frankly confess that they do not possess anything from their learning and erudition that could comment them to anyone–especially not in this most self-indulgent age…” (emphasis added, Preface, p. 3).

Imagine that: Mastricht described his day as a “most self-indulgent age.”

When I read something like that it gives me courage. At times I find myself thinking that all of our technological advances make it more difficult to minister in this day. Mastricht’s description fits our day. Back then people respected ministers more than they do today, but the age of self-indulgence marches on.

One of our responsibilities as preachers and teachers of God’s Word is to continue to call Christ-followers toward self-denial. That sounds like something Jesus taught, more precisely as a prerequisite for following Him.

I asked earlier whether this post would be encouraging or discouraging. Either way it hits you, it potentially keeps us focused on our task. And as we work at this each weekend our Lord receives glory in the church and in Christ Jesus (Ephesians 3:21),

Randal

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Theological Depth By Implication

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Theological Depth Is Often Found Through Implication.

I have the privilege recently to be preaching through the early chapters of the Gospel of Matthew. In verses 13-16, Jesus teaches His listeners that they are salt and light.

Explicitly this teaches us about ourselves and how Christ has transformed us into new creations with new spiritual properties.

Implicitly this teaches us about our world.

One sermon segment then can focus attention on what our being salt and light implies concerning the condition of the world in which we live. The logic goes like this:

if we function as salt and light in the world this must imply something about what the world is made of.

The world must need salt and the world must need light. The world needs salt because the world’s substance is subject to decay, let’s say. The world needs light because it is in darkness (I found that one easier).

My point is that as you prepare for this coming Sunday, you can add some theological depth to your sermon by observing implications. God may be stating some things explicitly and you are able to draw conclusions even though God didn’t state that conclusion explicitly.

As is always the case when providing extra-textual data, the way to remain theologically sound is to be sure your implications can be substantiated in the broader context of Scripture. The case above, the implication might not be in Matthew 5:13-16, but it could be in other places in Matthew or in other places in the Canon of Scripture. This gives implication the same authority as the information in our preaching portions.

As you study this week look for strong implication and may our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal