Tag Archives: application

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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

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

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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

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Aim The Sermon At Alteration, Not Information

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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

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

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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

 

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

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“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

 

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

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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

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“Application is the Preacher’s chief Work”: What I’m Learning from Reading Jonathan Edwards’ Early Sermons

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When you read Jonathan Edwards’ early sermons you quickly realize that someone taught him about the importance of applying Scripture. That someone included John Edwards (The Preacher, 1705). John, not Jonathan, wrote:

“Application is the Preacher’s chief Work, and it is the Hardest too: but it is the most Useful and Necessary….the Word of God, must be set to the Breast and Heart of every particular Person. And this Close Application will be most effectual to a Holy Life, because it will stick by them, tho’ the rest of the Discourse should be forgot. And in a world, the Application will be found to be the Best part of the Sermon.” (Kimnach, p. 18).

First, which part of the sermon do you think your listeners remember the most? Yes, that’s what I thought too: illustrations. We’ve come a long way since the 1700’s. That might say more about the quality of my application than it does about the quality of their listening. Ouch.

Second, if John E. is correct, than I must work harder at application than exegesis (I realize much of what’s wrong with that statement). But, if application is the “Hardest” and “most Useful and Necessary” then it demands more work.

I loved Edwards’ phrase, “Close Application” (caps and all) that drives the Word deep into “the Breast and Heart” (caps and all).

I do believe application is “the Best part of the Sermon.”

And, if I do, then I will spend time before Sunday thinking about the Use of my selected Scripture. I will not allow exegesis to consume all my sermon prep time this week. It certainly didn’t consume all of Edwards’. As we’ll see in future posts, his application sections, sometimes called “USE,” are extensive.

Mine could use some work. And God will receive more glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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The Difficulties of Disciple-Making: Preaching Through Chronicles

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If you’ve preached through a set of books like Chronicles, you already know it’s not easy. But this angle has to do with what the Chronicler teaches us about disciple-making: doing right in God’s eyes is not easy.

In the lengthy section from 2 Chronicles 27:1–31:21 I identified five ways to describe our disciple-making goal (27:2a; 29:2; 30:6a, 8b-9a, 19a). The five are:

  • “did what was right”
  • “return”
  • “yield”
  • “serve”
  • “sets his heart…” (very important in this series!)

This is the time to ask everyone to what extent these five actions describe our lives. These are the makings of every genuine Christian experience.

It’s in the second part of the sermon that we learn how difficult this life is (27:2b; 28:22; 30:7-8a, 19b). These verses provide four examples of spiritual corruption, increased disloyalty to God, and pig-headedness that refuses to obey.

Finally, you can end the sermon by explaining what we can expect from our God (30:6b, 9b, 18-19). For instance, 30:9 reads, “For the Lord your God is gracious and compassionate, and will not turn His face away from you if you return to Him.”

And if you’re interested in how Chronicles functions for the Church, simply explain how the cross of Christ is the definitive extension of God’s grace and compassion. Christ’s sacrifice makes it possible for faith and repentance to result in redemption. That faith sets in motion the desire and capacity to put those five aspects of disciple-making into practice.

I hope you’ll attempt to preach through Chronicles so God receives glory in the church and in Christ Jesus (Ephesians 3:21),

Randal

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Can You Get To Application In Chronicles?: Preaching Through Chronicles

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I can tell you there are times while preaching through First and Second Chronicles that finding your way to application is extremely difficult. The sign above pretty much describes the feeling.

So, one of my goals in these posts is showing you applicational angles. When you arrive at 2 Chronicles 17:1-19 you find your way to application by reminding your listeners:

“We’re Christians. We are citizens of this king’s kingdom. Which means we participate in this king’s spiritual reformation efforts.”

The king is Jehoshaphat and the unique reform is in vv. 7-9,

“…he sent his officials…to teach…and with them the Levites…and with these Levites, the priest….And they taught in Judah, having the Book of the Law of the Lord with them. They went about through all the cities of Judah and taught among the people.”

McConville states the he “organized his whole kingdom for the purpose of propagating the law.”

So did Jesus. King Jesus arrived and instituted similar spiritual reform. He taught everywhere he went. And before he left he taught us to keep teaching people to do the things he said to do.

So that’s what we do. Your church, like ours, has teaching venues, gifted, trained teachers, and ears-to-hear learners. And you, like me, have an approach, a teaching method and style.

So, our churches continue Jehoshaphat’s approach. This chapter shows us

  • the one thing we need for spiritual success (vv. 1-3a)
  • the way to secure it (vv. 3b-9)
  • the resulting blessing (vv. 10-19)

Even if you never preach through Chronicles, you may feel the need some Sunday to remind your congregants about the importance of “the Book of the Law of the Lord.” And, of course, you will remind them that “the scriptures…bear witness about [Jesus]” (cf. John 5:39-40).

Preach “the Book” so God receives glory in the church and in Christ Jesus (Ephesians 3:21),

Randal

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Making Sermons and Making Disciples

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A prominent Christian counselor/author–sorry but I can’t remember who–once wrote that counseling was accelerated disciple-making. That is also an appropriate way to think about our preaching.

Preaching is accelerated, corporate disciple-making.

I’ve been enjoying the insights provide by Carrell’s book, Preaching That matters: Reflective Practices for Transforming Sermons. Especially helpful is the feedback from pastors who were in training sessions with Carrell.

Take, for instance, this response:

“you asked me how I determine the spiritual growth goals for my sermons. I didn’t have an answer.” (p. 29)

Here’s my answer:

  1. Pay as much attention to the purpose or intention of your preaching portion as you do its meaning. In other words, from minute one in your study, begin to identify how God’s Word functions for the church. What is it intending to do to the listeners?
  2. Whether or not you announce this, try this at the very beginning of your sermon notes or actual sermon: “We worship this morning by _______________.” You fill in the blank with the intended response to that morning’s revelation of God (my concise definition of worship).
  3. My dear DTS preaching professor, Dr. John Reed used to urge us to write out what we wanted our listeners to think, feel, and do as a result of hearing the sermon. Those are good, broad categories for applying life to the Bible. Depending on your selected Text, you may be able to add specificity to your sermon application.
  4. Another angle on application is our attempt to usher our listeners into the particular slice of the Kingdom of God that is described in the Text (common options are commands or principles to put into practice and “go and do likewise” or “go and do otherwise” exemplars, interpreted, of course, within a redemptive-historical context).

Before Resurrection Sunday, identify your sermon’s spiritual growth goals so God receives glory in the Church and in Christ Jesus (Ephesians 3:21).

Randal