Preach well, including finding the balance of being careful and courageous about moving from the Bible to theology for the Church and all so God can receive glory in the church and in Christ Jesus (Ephesians 3:21).
Randal
Preach well, including finding the balance of being careful and courageous about moving from the Bible to theology for the Church and all so God can receive glory in the church and in Christ Jesus (Ephesians 3:21).
Randal
My friend, Dr. Abraham Kuruvilla, has written an excellent book, Privilege the Text! A Theological Hermeneutic For Preaching (Moody). In his attempt to interact with the subject of Christ-centered preaching, Abe presents a fresh angle on application. He advocates what he calls, Christiconic interpretation, utilizing the Greek word, eikon, in Romans 8:29. “God’s goal for his children is, ultimately, to conform them into the image…of his son, the Lord Jesus Christ, the only one who perfectly exemplified ‘faith-full’ obedience. He alone fulfilled divine demand. Thus every pericope [every portion of Scripture you select to preach] points to a facet of the image of Christ; to that facet God’s people are to conform, in the power of the Holy Spirit” (p. 269).
I found the discussion helpful because it gives me a way to tie sermon application to the larger picture of God’s goal for every Christian. It also helps me realize that the divine demand in every preaching portion is calling me to one slice of the life of Christ. Without this angle, it’s possible that we will only talk in terms of morality. Abe’s angle on application helps keep application distinctly Christian.
For instance, the wisdom and humility of Christ is displayed in Luke 9:49-50 “John answered, ‘Master, we saw someone casting out demons in your name, and we tried to stop him, because he does not follow with us.’ But Jesus said to him, ‘Do not stop him, for the one who is not against you is for you.'” When I encouraged us to adopt the humility that does not attack other Christians and other ministries, I was urging us to take on part of the image of Christ. He was secure in His relationship with God and wise enough to have such perspective and balance. God wants the same for His children.
What part of the image of Christ did your preaching portion call you and your people to yesterday?
Faith-first application is my term for sermon applications that call for Believers to believe some aspect of the Gospel before asking for life-change. This application approach is the result of reading the Gospels and Scott Hafemann’s book, The God of Promise and the Life of Faith. When you read the Gospels you hear Jesus asking in Luke 8:25, “Where is your faith?” In other places you hear Him address His disciples, “O you of little faith” (cf. Matt. 6:30; 8:26; 14:31; 16:8; Luke 12:28). Jesus could have easily addressed other issues, such as their anxiety in Matt. 6:30 or their fear in Matt. 14:31. But He addressed their faith.
Scott Hafemann’s book helps show that faith in the promises of God leads to obedience. He also states, of course, that the opposite is true–that unbelief leads to disobedience. So, if it’s true that every act of disobedience is first and foremost an act of unbelief, then I must attack unbelief in my efforts to attack disobedience. And the opposite? I must urge faith first, before I try to urge righteousness.
I know you know the connection between anxiety and little faith and between fear and little faith in our examples above. That’s the point. Jesus touches on our little faith because He knows that when faith grows, righteousness also grows. The story of Jesus calming the storm challenges our faith. Take a look at your sermon application in yesterday’s sermon or the one you’re creating for this coming Sunday. See if there is a way for you to feed the faith of your congregants. See if you can make a connection between their faith and applying their lives to your preaching portion.
There is a fringe benefit to this approach to application. Faith-first application eliminates commonly heard self-help moralism by connecting faith with practical application, making the latter distinctly Christian.
I learned from Jesus’ application of His own parable of the four soils that every teaching time in church is urgent. He teaches us in Luke 8:18 “Take care then how you hear…” This is Jesus’ primary application, after He showed us four kinds of hearing of the Gospel. This means that every sermon requires immediate action or attention. I’ve identified four kinds of hearing that take place in faith-families (I’m sure you can add to this): Congregants can
Jesus’ stern warning in v. 18 has helped me realize how important it is each Sunday to explain why it’s important to hear and respond to God’s Word. In an earlier post I mentioned how Jesus continually divides us all into two categories. In this case, we have the have’s (“…for to the one who has, more will be given…”) and the have not’s (“and from the one who has not, even what he thinks that he has will be taken away.”). Your theology will probably dictate how severe the warning is (loss of rewards–demotion, versus loss of spiritual life–destruction). Either way, I want to be sure my preaching matches Jesus’ sense of urgency. I do not want to be guilty of allowing parishioners to “think” they have what they don’t have.
One of my favorite definitions (or maybe description) of a sermon conclusion is by the late E. K. Bailey, long-time pastor of what is now called Concord Church in Dallas, TX. Bailey once said that “a great conclusion, like fine gravy, is made up of the same essence as the meat.” The description moves us away from the urge to insert new information in the conclusion. It does assume, however, that a conclusion involves a summarization. I agree that it’s not best to use the closing minutes of the sermon for new theology. I disagree with the thought of needing to summarize much of what has been said. Maybe you want to summarize or restate your main idea. But that’s all. Here’s my reasoning:
Rather than spending precious minutes in reviewing the sermon details, help your congregants see how they can respond to the revelation of God through faith in Christ and the power of the Spirit. Some homileticians point out that the conclusion is a neglected part of sermon preparation. However, if the conclusion is one of the key times to apply our lives to the Bible, then I need to spend some time planning those meaning-full minutes.
“Good hearing is just as important as good preaching.”
Philip Ryken, Luke, p. 366
Sometimes, we need to be encouraged that it’s God’s work, not ours, to create ears that can hear.
I have been playing the cello since March, 2013. My problem is not understanding what my teacher is telling me; my problem is implementing or executing properly. God and my family know I’m trying. My teacher isn’t satisfied with my understanding what to do; my teacher wants to know if I can play the piece, if I can execute properly. Our Teacher feels the same way. In Luke 6:46 Jesus says to His disciples, “Why do you call me ‘Lord, Lord,’ and not do what I tell you?” Jesus’ sermon on the level place ends with a strong call to hearing His words and doing them (cf. Luke 6:46-49). That reminds me that sermons must urge people to implement God’s Word. In David Wenham’s chapter, Preaching the Sermon on the Mount, he writes, “we must not preach generalizations but need to preach practically” (p. 84 in Preaching the New Testament). Years ago, my dear preaching professor at DTS, John Reed, taught us to apply the Bible at three levels: What do I want them to know (the one expositors are usually best at)? What do I want them to feel (the one I’m worst at!)? What do I want them to do? (the one I want to get better at). Many of our Sunday preaching portions afford an opportunity for us to graciously urge parishioners to do the things Jesus says to do.
P.S. This blog was intended to go out back in July, but got lost in the draft folder. I’m still learning how to execute WordPress!
In order for exposition to occur, it’s not enough to have purpose. I must make sure the purpose of my sermon matches the purpose of the preaching portion. In an earlier post I mentioned reading, Saving Eutychus, while on vacation. One excellent part of the book is the discussion of what it takes to preach to the heart. The author’s answer: “Where God is explaining something, we need to help people understand. Where God is warning us, we need to help people feel the urgency and weight of that. Where God is wooing us, we need to help people feel the pull of his love. Where God is correcting us, we need to show people that they are going the wrong way and to help them get back on track. Where God is comforting his people, we want people to feel the security and warmth of his comfort. And that, in a nutshell, is expository preaching.” (pp. 30-31).
Normally, when we think about expository preaching we often focus on the content of the sermon. Let’s also be sure the purpose of our sermon matches the purpose of the Scripture. This means asking and answering: How does your upcoming, Sunday preaching portion function for the Church?
In Luke 5:32 Jesus clearly states His mission: “I have not come to call the righteous but sinners to repentance.” Of all the things that we do on Sundays during the teaching time, calling sinners to repentance is a huge part of it. C. S. Lewis once wrote: “Christianity tells people to repent and promises them forgiveness. It has nothing (as far as I know) to say to people who do not know they have done anything to repent of…” That means that my sermons need to consistently challenge my own sins and point the way to grace-induced or Spirit-empowered change. In Luke 5:27-32 there are two kinds of repentance needed. One by Levi, the rank sinner; the other by the squeaky clean religious leaders who were self-righteous. We hope, of course, that we’re preaching each week to the Levi’s who respond to Jesus’ teaching. However, in many of our well-established Bible Church-type churches, we’ve probably got our fair share of the other. Does your application factor in the Pharisees and Scribe-like congregants? If you decide to preach from the Gospels, Jesus’ numerous encounters with the religious leaders of His day will ensure your sermons deal with that kind of repentance.
Check your last few sermon titles and see which of the following you created:
Most of us tend to gravitate toward one form of title. Over the last several years I’ve noticed an increase in the number of sermon titles designed to gain attention. You can maximize the impact of your title by creating them with an applicational element. Considering that the sermon title is often read before the sermon begins, an application-driven title can help you communicate before you begin preaching. Before the sermon begins, anyone who reads the title begins to process what your preaching portion is intended to do.