Tag Archives: actualizing the sermon

Posted on

How Jonathan Edwards Helps Me With Applying Scripture

by

Helping our Listeners Know What Influences Their Life Choices

Most mornings I continue to read Jonathan Edwards’s sermons as part of my devotional life. Along the journey through his preaching–currently in the Yale volume covering 1730-1733–I read for homiletical insights with the goal of being a more effective exegete/theologian/preacher.

Almost every sermon helps me learn how to apply Scripture. Edwards was meticulous in his application.

In his sermon, The Duty of Self-Examination, from Haggai 1:5 (“Now therefore thus saith the Lord of hosts: Consider your ways.”), Edwards tells his listeners:

“We ought to consider which has the greatest influence upon us: our carnal appetites, or the promises and threatenings of God’s Word” (p. 486, vol. 10, Kimnach).

You’ll certainly want to explain “carnal appetites.” After you do, you have one half of an equation that affects our daily choices. The other half features two elements of sacred Scripture: promises and warnings.

Then, Edwards describes every moment of temptation:

“When there is set before us a self-denying, mortifying duty and a pleasant sin, for us to take our choice, the sinful pleasure and delight allures and entices on one side, and the favor of God and heaven invites on the other. Which do we choose, which has the greatest influence upon us…” (p. 486).

Your Scripture for this coming Sunday could have either direct or indirect reference to our “carnal appetites” or to “the promises and threatenings of God’s Word.” If so, then it’s a matter of identifying some specifics.

For instance, which element influences our thought life? What about the words we speak to each other?

And then, with typical Edward-like seriousness he states:

“Every man is in the way to heaven or the way to hell, and the way that we are now in, if pursued, will certainly bring us to one or the other of these” (p. 488).

And all that before the Application section of the sermon!

I hope that these excerpts from Edwards’s applicational angles helps you help your congregants put God’s Word into practice so that God continues to receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

Posted on

How to Apply Part of Jesus’s High Priestly Prayer

by

How to Locate the Worship Response to Jesus’s Prayer

Happy New Year to you!

Usually, at the start of each year I create a mini-series on some aspect of being a part of a local church. This year I am spending four Sundays on our four core values. Calvary Bible Church is:

  • biblically-shaped (we stand on God’s unchanging Word in an ever-changing world)
  • worshipful (we offer Him all that we are because of all that He is)
  • Disciple-making (we are new creations going to our neighbors and nations)
  • faith-family (we have been adopted by the Father, so we live and love like family)

But, that’s not important right now. What is is that this past Sunday we focused on being biblically-shaped from Jesus’s prayer in John 17:14-19: “Sanctify them in the truth…”

Preaching that text gave me an excellent opportunity to teach our congregants how God intends for them to worship Him through Jesus’s prayer. It is a unique aspect of theological interpretation. How is an ancient prayer of Jesus intended to function for the church?

The answer lies in God’s desire that His people would hear Jesus pray and then ask themselves,

“Am I experiencing a walk with God that Jesus prayed about?”

To use the brief excerpt above, Jesus asks His Father to sanctify His disciples in the truth. By implication our worship response is to make sure by the grace of God that we are being sanctified by the truth of God’s Word. This helps answer one of the most important theological questions about this prayer: does God automatically answer this prayer of Jesus or does it take a response from Jesus’s disciples?

Pretty simple.

You will run into this regularly. There are no imperatives in Jesus’s prayer: He says things to God and asks things of God, all intended for use in church. This approach is necessary for any attempts to worship with texts such as Pauline benedictions or prayers.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as you preach and teach such Scripture that describe experiences intended for all God’s people.

Randal

Posted on

Pressures Pastors Feel and Why Preaching Through OT Books Can Help

by

One of the reasons why I’m enjoying/profiting from Carrell’s book, Preaching That Matters, is because of the massive amount of research and case studies she used as the basis for her book.

For instance, believe it or not, the top concern of preaching pastors relates to their content; delivery was second. She writes,

“In The Great American Sermon Survey when clergy were asked to describe their greatest preaching challenge, the most frequently identified struggles were content related…” (p. 106).

Two areas surfaced: (1) “the need for ‘fresh ideas for familiar content,'” and (2) “‘relevancy, when it is not apparent in the text'” (p. 106).

My experience preaching through several books of the Old Testament has helped me in both those areas.

First, preaching through OT books like Numbers–my current series–virtually guarantees that you will have fresh ideas for familiar content. The OT writers have a way of presenting well-known theology in ways that are often unfamiliar, or not-as-familiar-as-the-NT. I especially appreciate the way in which theology is conveyed through OT narratives.

Second, preaching through OT books forces you to become more skillful at the science and art of applying life to the Bible. My ability to interpret–including apply–Scripture has increased due to being forced week after week to deal with difficult Texts.

I realize you may not agree with this, but in my experience preaching through Numbers or First and Second Chronicles is far more difficult than preaching through Romans. Each series had its challenges, but the OT series win the prize.

So, the only way I know how to overcome the struggle of identifying not-easily-identified relevancy is to practice it every week in the crucible of the Monday to Saturday world of the pastorate.

I’ve found that the OT contains many “fresh ideas” and that careful study reveals its profound relevancy…

Which ends up with God receiving glory in the church and in Christ Jesus (Ephesians 3:21),

Randal

Posted on

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

by

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

Posted on

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

by

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

Posted on

Sovereignty And Election Are Extremely Relevant: My Only Post On Preaching Through Romans 1-11

by

I never thought I would write that the sovereignty of God and His election described in Romans 9-11 are easy to apply to the church! But they are. And I’m getting ahead of myself.

First, when I began preaching through Romans 1-11 a year ago Easter, I determined not to write posts from that series. The reason was simple: I do not consider preaching epistles like Romans to be difficult.

[I realize some of my friends and colleagues just ran to get their EpiPens!]

What I mean is that, although there are difficult theological concepts to explain, the structure and applicability of most epistles most of the time are not too difficult. In the case of Romans 9-11 one of my favorite commentators, Douglas Moo puts it this way:

“…while certain points remain hard to understand, Paul is claiming to be transmitting truth to which his readers are to respond” (p. 740).

Here’s how to locate the intended response for Romans 9-11 and all the heavy discussion of unconditional election:

First, when you begin working through chapter 9 you will need to point congregants forward to 11:17-22. This is Paul’s first indication of how the section functions for the church. There you find instruction for us not to be arrogant toward unbelieving Jews (v. 18), to stand fast through faith (v. 20), not become proud (v. 20), and to live as God-fearers (v. 20). The reason: “for if God did not spare the natural branches, neither will he spare you” (v. 21) and the warning in v. 22, “Otherwise you too will be cut off.”

It is easy to get lost in election in chapter 9 and forget what the section is intended to do to the faith-family.

Two other connections can and should be made. First, the entire section ends with a marvelous doxology in 11:33-36. Everything ends with praise to God. Second, the more practical section that begins in 12:1 stems from all the mercies of God highlighted in 9-11 (“…by the mercies of God”). Unconditional election magnifies the mercy of God which provides motivation for all the instruction in chapters 12-16.

I hope you have had or will have an opportunity to preach through Romans with your faith-family and God will receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

Posted on

Aim The Sermon At Alteration, Not Information

by

I am enjoying Carrell’s, Preaching That Matters, partly because of all the research she’s done that defines the preaching practices of so many. I didn’t enjoy learning about this:

“…remember that the vast majority of sermons (more than 95 percent) do not invite listeners to change.” (p. 66)

If pastors aren’t inviting their listeners to change, what are they doing? Carrell puts it like this:

“Preacher’s General Purpose: Let me tell you about something.

Listeners’ General Response: I agree with what you said.” (p. 66)

Let’s give ourselves the benefit of the doubt and say we’re telling our listeners about the Bible. And let’s give our listeners the benefit of the doubt and say they often agree with what we’re telling them about the Bible. I agree with Carrell that that’s not enough for what needs to happen on a Sunday morning.

So Carrell talks about not only identifying the subject of your sermon (which you know should come from your preaching portion), but also identifying the response to your sermon. In previous posts I’ve talked about how the intention for the sermon (what the sermon is intending to do to the listener) comes directly from the intention of the preaching portion (what the Scripture is intending to do to the listener).

I am often in the habit of wording it like this: After the public reading of Scripture, I’ll say, “This is God’s Word. We worship this morning by ___________.” I fill in the blank with whatever our Text is intending to do to the listeners. Right from the outset everyone in the house of the Lord knows how the Lord intends to change us.

That means every Sunday, like every New Year, should be an opportunity to make a fresh start.

Before Sunday, along with identifying the subject of your sermon, also identify the worship response so God receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

Posted on

From Inferences to Exhortations (part 2): What I’m Learning From Reading Jonathan Edwards’ Early Sermons

by

This week we’re still preaching to the choir, but this time to a different kind of choir member: the godly. Near the end of “Christian Happiness” Jonathan Edwards’ moves from five inferences to two exhortations. The first exhortation was aimed at the ungodly. The second one is aimed at the godly.

You may recall that the sermon is based on Isaiah 3:10. It reads:

“Say unto the righteous, it shall be well with him: for they shall eat the fruit of their doings.”

Last week I listed the following five inferences listed under the heading, “USE” (my explanations in brackets). I refer to these inferences as pre-application. Read them in light of the verse above:

Inf. I. Then we may infer that the godly man need not be afraid of any temporal afflictions whatsoever [since it shall be well with him].

Inf. II. Hence we may see the excellent and desirable nature of true godliness [because it provides such happiness].

Inf. III. We may hence learn that to walk according [to] the rules of religion and godliness is the greatest wisdom [because it leads to the most happiness].

Inf. IV. Hence learn the greatest goodness of God in joining so great happiness to our duty [it certainly is good of God to create such a system where even duty is delight!].

Inf. V. We hence learn [what] we are to do for a remedy when we are under affliction: even embrace religion and godliness.

Then Edwards moves immediately from inferences to exhortations. Note the shift from “we” to “you.” Exhortation #1 was “To the ungodly: to forsake his wickedness and to walk in the ways of religion….You have now heard of the happiness of the religious man…as you never yet experienced; you never yet….You…you have….You now…you are invited to such a happiness….Be persuaded, then, to taste and see how good it is” (p. 305). Pretty direct.

He’s just as direct in Exh. II. “Is to the godly to go on and persevere and make progress in the ways of religion and godliness. Go on….let nothing….You…you…you….Do not be discouraged by any evils….Go on, therefore…”

Before Sunday, these are the two broad categories of people we will be addressing. Check to see that your application stems directly from your text. Decide how direct you will be to your listeners. Certainly, you will want to speak to the professing Christians about how their faith in Christ drives their Text-driven transformation. And, as always, do it all so God receives glory in the church and in Christ Jesus (Ephesians 3:21).

Happy Thanksgiving!

Randal

 

Posted on

From Inferences to Exhortations: What I’m Learning From Reading Jonathan Edwards’ Early Sermons

by

“Christian Happiness” could be Jonathan Edwards’ first sermon. It’s based on Isaiah 3:10.

“Say unto the righteous, it shall be well with him: for they shall eat the fruit of their doings.”

I’ve been enjoying reading Edwards’ sermons as a devotional act, but also as an exercise in rhetorical analysis (what Edwards does in order to move his listeners to act). Last week I listed the following five inferences listed under the heading, “USE” (my explanations in brackets). This represents Edwards’ foray into formal application.

Inf. I. Then we may infer that the godly man need not be afraid of any temporal afflictions whatsoever [since it shall be well with him].

Inf. II. Hence we may see the excellent and desirable nature of true godliness [because it provides such happiness].

Inf. III. We may hence learn that to walk according [to] the rules of religion and godliness is the greatest wisdom [because it leads to the most happiness].

Inf. IV. Hence learn the greatest goodness of God in joining so great happiness to our duty [it certainly is good of God to create such a system where even duty is delight!].

Inf. V. We hence learn [what] we are to do for a remedy when we are under affliction: even embrace religion and godliness.

Then Edwards moves immediately from inferences to exhortations. Note the shift from “we” to “you.” If he’s preaching to the choir, he’s preaching to directly to specific choir members:

“Exh. 1 To the ungodly: to forsake his wickedness and to walk in the ways of religion.” Edwards speaks directly to this attendee: “You have now heard of the happiness of the religious man…as you never yet experienced; you never yet….You…you have….You now…you are invited to such a happiness….Be persuaded, then, to taste and see how good it is” (p. 305).

Edwards is direct in challenging this kind of listener not to fool themselves into “thinking yourself happy in wallowing and rolling yourselves in the mire. You perhaps think yourselves mighty happy in enjoying your hateful and abominable lusts…those be not the pleasures of man” (p. 305).

I wonder if before Sunday you and I will be brave enough to challenge those who, maybe despite their profession of faith, are only overhearing worship. Let’s consider speaking directly to them so God receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

 

Posted on

Various “Uses” of, Christian Happiness: What I’m Learning from Reading Jonathan Edwards’ Early Sermons

by

In this post I am highlighting the way Jonathan Edwards applied Isaiah 3:10 in what may have been his first sermon, Christian Happiness. Isaiah 3:10 states,

“Say unto the righteous, it shall be well with him: for they shall eat the fruit of their doings.”

After an introduction centering on reasonable beings choosing things that are best for them, Edwards develops doctrine with two propositions. Then he moves to the section titled, “USE,” and is developed with the following inferences (see Kimnach, pp. 301-305; my brief comments are bracketed):

Inf. I. Then we may infer that the godly man need not be afraid of any temporal afflictions whatsoever [since it shall be well with him].

Inf. II. Hence we may see the excellent and desirable nature of true godliness [because it provides such happiness].

Inf. III. We may hence learn that to walk according [to] the rules of religion and godliness is the greatest wisdom [because it leads to the most happiness].

Inf. IV. Hence learn the greatest goodness of God in joining so great happiness to our duty [it certainly is good of God to create such a system where even duty is delight!].

Inf. V. We hence learn [what] we are to do for a remedy when we are under affliction: even embrace religion and godliness.

Notice that Edwards applies Scripture through logical inferences: since Isaiah 3:10 is true, these five things are also true.

I found it interesting that in these five inferences, Edwards did not prooftext. He knew the logic could stand alone.

Before Sunday you might think about how your method of application is similar or different from what you see above. While Edwards isn’t the God of all things sermonic, his methods may be helpful despite representing a different age.

May our Lord receive glory in the church and in Christ Jesus as a result of the way we interpret and apply Scripture (Ephesians 3:21).

Randal