Posts Tagged ‘9Marks’

An Expose of Emerging Church Preaching, Part 5

Posted: November 23, 2009 in Emerging Church, Homiletics/Preaching
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I listen to Driscoll’s sermons, read his books, watch his Youtubes, and benefit from them. The first Driscoll sermon I heard was his sermon on the Trinity and I thought, “This is the best sermon on the Trinity I have ever heard. Come to think, this is the only sermon on the Trinity I have ever heard.” Nevertheless, there are aspects of his sermons that younger preachers who are mesmerized with Driscoll should not emulate. 

Here is what McArthur says about Driscoll’s language: He is a very effective communicator—a bright, witty, clever, funny, insightful, crude, profane, deliberately shocking, in-your-face kind of guy. His soteriology is exactly right, but that only makes his infatuation with the vulgar aspects of contemporary society more disturbing.

For examples of Driscoll’s crudeness that should not be mentioned in public see Tim Challies’ review of Confessions of a Reformission Rev. Here is part of Challies’ review after a quote from Driscoll: I cannot understand why he feels this type of quote is necessary. While this book is filled with confession, the one thing Driscoll does not seem to regret is his reputation as a loose canon and a man whose mouth is often filthy. In the end analysis, I really did enjoy Confessions of a Reformission Rev.. There is much in this book that is edifying. It helped me understand Mark Driscoll and showed how he grew a megachurch in a largely unchurched city in only eight years. He is clearly a passionate, focused man who is genuinely seeking hard after God. He has much to offer the church. I wonder, though, how long his message will be heard as long as it is wrapped in a sometimes vulgar, always sarcastic, package. It may endear him to some, but it will surely alienate him from far more. See 9Marks’ review of Driscoll’s Confessions of a Reformission Rev.

Even the New York Times writes: Mark Driscoll’s sermons are mostly too racy to post on GodTube, the evangelical Christian “family friendly” video-posting Web site. With titles like “Biblical Oral Sex” and “Pleasuring Your Spouse,” his clips do not stand a chance against the site’s content filters.

This is another example of the culture impacting the church. Driscoll sees three major views of the contextualization of culture. Driscoll rejects the syncretistic contextualization of Doug Pagitt who advocates changing the message as well as the delivery of the gospel to reach the postmoderns. “We must pursue new practices as well as new messages: the two are inseparable. It won’t suffice to put new ideas in the trappings of old practices. When we offer a new message through a practice designed to propagate a different message, we may well lose both” ( Pagitt. Preaching Re-Imagined, 80).

These have two open hands. One hand is open to Scripture and the other is open to culture, as Driscoll likes to illustrate.

Driscoll also rejects sectariansism or fundamentalism. The fundamentalist has two closed hands. The fundamentalist holds tightly to his doctrine and his culture of traditional views of music, drinking, and dress. The fundamentalist is Driscoll’s whipping post throughout his writings. Certainly, too many of our fundamental churches are known for their cutting edge ministries of the 60s and 70s.  With one hand, we must hold tightly, like a vise grip, the doctrines of God’s Word but with the other hand we can loosen our grasp on culture and like Jesus be a friend of sinners in our cities and communities. But Driscoll is over the top when he constantly compares the fundamentalist to hypocritical and unsaved Pharisees of Jesus’ time (Driscoll, The Radical Reformission, 142-143).

Driscoll is subversive as a Reformissionist with one hand holding firmly to doctrine and an open hand to culture. “Reformission churches have to continually examine and adjust their musical styles, websites, aesthetics, acoustics, programming and just about everything but their Bible in an effort to effectively communicate the gospel to as many people as possible in the cultures around them” (Driscoll, 100).

We agree that we must adjust these areas of ministry and some of our churches are in fact becoming more current and engaged. For example, conservative churches are using video and movie clips as sermon illustrations, blogs, websites, face book, and simulcast to communicate the message. Others are helping the poor and needy through servant evangelism, etc. These are changes not true in the 60s and 70s. We would agree with Driscoll, who says some things in culture are wrong such as homosexuality and extra marital sex. But some of us would disagree with all he accepts.

The solution and our response to EC is for believers to “earnestly contend for the faith (the doctrines of Scripture)” (Jude 3), love God with all our heart and our neighbor, and speak the truth in love in our culture where God has placed us. Yet realize that not all of culture is neutral. In 1 John 2:15, the command is to “love not the world.” Certainly our more traditional churches need to be cutting edge in the 21st (not 20th) century ministries and involved in the lives of the unsaved in order to win them. Our churches can be more meshed  with the cities we are seeking to win by helping the poor and hungry in order to win a hearing of the gospel. Thankfully some of our conservative churches are ministering to alcoholics, abused women, and orphans. We must be engaged as friends of sinners but distinct as the people of God. Each local church must determine where it draws the boundaries on these issues without selling out to culture. But there must be boundaries.

Conclusion

In order to effectively obey the Great Commission, we must “preach the Word.” We cannot substitute discussion sessions, stories, or the experiences of the community for the propositional truths of the text. For sure dialogue, illustrations, and interactions can be part of our sermons without sacrificing the text. While important they are all handmaidens to the explanation of the text in preaching. Our preaching must be “public hermeneutics” ( Richard L. Holland. “Progressional Dialogue and Preaching: Are They The Same?” The Master’s Seminary.17/2 (Fall 2006) 207).

“Walter Kaiser, a leading evangelical scholar, issued a simple but striking statement in his commencement address at Dallas Theological Seminary in April 2000….When a man preaches, he should never remove his finger from the Scriptures, Kaiser affirmed. If he is gesturing with his right hand, he should keep his left hand’s finger on the text. If he reverses hands for gesturing, then he should also reverse hands for holding his spot in the text. He should always be pointing to the Scriptures” (Steven J. Lawson, The Pattern of Biblical Preaching: An Expository Study of Ezra 7:10 and Nehemiah 8:1-18, Bibliotheca Sacra 158 October-December 2001: 451).

While Kaiser spoke metaphorically of the importance of keeping the text central, many in EC have their finger on the pulse of their community and are preaching thus says my community. Preach is the Word is the divine imperative.

Week 6: The NEW Bible Institute on Ephesians: “Walking as Children of Light” or “Church Discipline” (Ephesians 5:7-14)

Posted: November 8, 2009 in Ephesians Class, Pastoral Theology, Sermons
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Here is how Greg Gilbert introduces his article entitled Before You Discipline, Teach This First.

Pastor: “So, because of all that, it’s with great sadness that I move that we as a church remove Joe from membership as an act of discipline. Is there any discussion?”

Sister Sue: “Pastor, I have some discussion. I don’t see how we can do this. What right do we have to say whether Joe’s a Christian? Only God can say that!”

Pastor: “Yes, of course that’s true. But First Corin- . . .”

Brother Bill: “Oh come on!  I agree with Sue. I believe in the Bible and everything, Pastor, but a lot of that just isn’t going to work now.”

Deacon Doug: “And we’re all sinners. Why should we single Joe out?”

Pastor: “[Sigh.] Alright. All those in favor, say ‘aye’.”

[the sound of crickets chirping]

Pastor: “Those opposed?”

Everyone: “NAY!!!“

[After the meeting] Chairman Charlie: “Pastor, the deacons want to meet with you tomorrow night. We have some concerns….”

That is the scene in a church that has not properly prepared for church discipline. One of the passages that could be used to teach and prepare a church for corporate discipline is our passage this week: Ephesians 5:7-14.

“Therefore Walk” in the Light (Ephesians 5:7-14)

God is Light (Psalm 27:1). The Word of God is light (Psalm 119:105). Christ is light (John 8:12). Therefore to “walk as children of light” means to walk in holiness according to God’ Word as seen in Romans 13:12-14. These were the verses that God used to convict profligate Augustine and bring him to Christ.

A. Believers walk as children of light because we don’t want to be partners with unsaved.

With the “Therefore” in verse 7 Paul connects the content of verse 7 with the warning in verse 6. We must not be “partakers” with the unsaved or we will be partakers of the wrath of God. The inference is if we are partakers then we are unsaved. Since we are “partakers” of God’s promise along with all other believers in the Body of Christ (3:6) we will not be partakers of His wrath. You are either “partakers” of God’s promise in the gospel (3:6) or “partakers” with the unsaved and their future judgment. It can’t be both ways.

B. Believers walk as children of light because we are changed persons (5:8-14).

1) We were “darkness” as unsaved.

Formerly we were totally depraved (4:18) under the influence of the rulers of the darkness (6:12). We loved darkness or sin rather than light or holiness (John 3:19-21). The unsaved who are darkness (totally depraved) now will spend eternity in “outer darkness” (Matthew 8:12).

This is the third major distinction Paul has made between believers and unbelievers: The unsaved who are “dead” (2:1-4) must be made alive by God to be converted. “The old man” who is unregenerate must be converted to become a “new man” (4:22-24). When believers act like unbelievers, because the church is made up of only believers, then church disipline is necessary.

2) Believers are now “light.”

We have been translated from the kingdom of darkness (Colossians 1:12-13) and have become “children of light.” The “Light of the World” (John 8:12) is in us. Just as the children of disobedience produce vices (Paul mentioned three) the children of light produce fruit (Paul mentions three).

a) Light produces Fruit (5:9, 10).

Goodness or generosity toward others (Nehemiah 9:25), righteousness toward God (1 John 2:29), and truth or personal integrity. This is the lifestyle of the believer as the sins mentioned in verse 3 are representative of the lifestyle of the unsaved. Jesus said, “Every good tree  brings forth good fruit; but a corrupt tree brings forth evil fruit….Every tree that brings not forth good fruit is hewn down and cast into the fire. Wherefore by their fruit you shall know them” (Matthew 7:15-20). One bad apple can spoil the whole barrell. Or, to use Paul’s example in 1 Corinthians 5, “a little leaven leavens the whole lump.”  One church member living in sin, damages the whole local church’s influence and power and therefore must be confronted as Paul called for in 1 Corinthians 5.

b) Light reveals Darkness (5:11-12).

We do not “fellowship” or partner with the unsaved. Paul will use this word in Philippians 1:5; 4: 14-17 and describe how the Philippians partnered financially with him in his missionary work. But in 5:11-12, Paul says Christians who are walking in the light are also exposing the sins of believers who are fellowshipping with the unfruitful works of darkness. According to 1 Corinthians 5:12-13, God reproves sinners outside of church and the church reproves believers in the church in sin with church discipline. Jesus in Matthew 18:15-17 tells us how.

c) Light dispels Darkness (5:13).

The first reference to “light” is Christian light. The second is literal light. Literal light dispels darkness and Christian light, the rebuke of sin in believer’s life, can also dispel darkness if responded to. This is the purpose of church discipline as prescribed by Christ: “If he shall hear you, you have gained a brother” (Matthew 18:15).

d) Light can rescue out of Darkness (5:14).

a) Paul commands sinning believers to wake up. (Paul uses “awake” 5 times: Ephesians 5:14; 1 Thessalonians 5:6, 7, 10). Believers walking in the light must wake them up.

b) Paul commands sinning believers to arise. This word “arise” is used in Acts 12:5-9 of the angel who awoke sleeping Peter, after the light of the angel’s presence did not awake Peter, by smiting him in the side and telling him to “Arise up quickly.” This pictures our responsibility to believers who are asleep in spiritual darkness. Church discipline can be like a punch in the gut, but the consequences of not dealing with sin are much worse. This was the result of the action taked in 1 Corinthians 5. Read 2 Corinthians 2:6-8 for the happy results of Biblical church discipline.

The subject of church discipline is dealt with in the 9Marks eJournal (November/December 2009, vol. 6, issue 6. There are six very helpful articles. The article by Greg Gilbert entitled Before You Discipline, Teach This First fits our lesson today. Gilbert notes that before the pastor teaches Church Discipline, he must first teach the following Biblical truths, otherwise the church will not accept what Scriptures says about Church Discipline.

1. THE AUTHORITY OF SCRIPTURE

2. WHAT A CHRISTIAN IS

3. THE REALITY AND MEANING OF CHURCH MEMBERSHIP

4. THE DIFFERENCE BETWEEN THE CHURCH AND THE WORLD

5. THE CHURCH’S RESPONSIBILITY TO JUDGE

For a full discussion of these five points see Gilbert’s article.

Nine Marks Journal has a series of articles on church discipline.

 

“THE FACTUAL DATA” Sheet for Sermon Preparation:(For Pauline Epistles, Part Two)

Posted: November 7, 2009 in Homiletics/Preaching
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Part Two of “The Factual Data” Sheet is to assist the preacher in taking the three steps in Bible Study:

Step One: Observe, Which answers the question: “What does this text say?”

Step Two: Interpret, Which answers the question: “What does this text mean?”

Step Three: Apply, Which answers the question: “What does this text have to do with me?”

Here is what Mark Dever says about these three important steps:

  • Exegesis is simply drawing meaning out of a text. The three steps are observe, interpret, and apply. These steps will often overlap. But try to do one at a time.
  • Observing the text is simply asking “What does the text say?” So here you’re looking for repeated words or ideas, conjunctions, subject and object of actions, comparisons, contrasts, transitions, literary structure, verb tenses.
  • In observing the text, it helps to type the passage out, print it, and then mark up the printout using different colors to highlight the different lexical, grammatical, and syntactical features of the text.
  • Interpreting the text is simply asking “What does the text mean?” So here you’re synthesizing your observations, discovering principles, drawing conclusions, and seeking to discover what claim the text lays on your life. In Acts 10:9-16, the text says that Peter can eat what in the OT was unclean. What does that mean to me? I am not under the Law as a means of sanctification.
  • Applying the text is simply asking “What does the text mean for me?” So here you’re looking for concrete ways to obey the claim of the text on your life, or to put the principle into practice. The first of Mark Dever’s 9 Marks of a healthy church is expositional preaching and is worth reading.

I.  STUDY THE CONTEXT (Macro Hermeneuctics)

I am only partially answering some of these questions to demonstrate how “The Factual Data” Sheet works.

 1) Who is speaking or writing? Paul according to Ephesians 1:1; 3:1. Gather pertinent material concerning his background, life, and work. The background on Paul can be gathered from Harold W. Hoehner’s commentary on Ephesians and D. Edmond Hiebert’s An Introduction the New Testament, Vol. Two.)

2) To whom was the passage addressed and why? The believers at Ephesus. The background is Acts 18:19ff.

3) Where (locate on the map) was this book written? Ephesians was written from Rome during Paul’s first Roman imprisonment. Look up Rome on the map.

 4) Locate on the map any other places referred to in the passage. There is no other city or country mentioned in Ephesians. In Colossians 4:13, Paul mentions Laodicea and Hierapolis. If you were filling out  “The Factual Data” sheet on Colossians you would locate these cities on the map.

 5) When was this book written? A.D. 60-62 in Paul’s first Roman imprisonment in Acts 28. This becomes important, for example, in the significance of the Prison Epistle Prayers which (1:15-23; 3:14-21) are always for others, not Paul’s needs, and also are always for spiritual needs and not physical or material, even while Paul had both physical and material needs while in prison.

6) What is the purpose for the author writing this book? To encourage God’s people to love each other and God in order for there to be unity in the church. Harold W. Hoehner documents this well.

7) What is the theme of the book? The Unity that Love can Bring. “What did it mean to the original audience?” must precede “What does it mean to my audience?”

8) Give the development of the theme (the overall outline of the book).

I. Theological Unity in Ephesians (Chapters 1-3)

A. Theological Example of the Trinity (1:3-2:10)

B. Theological Example of the Church (2:11-3:21)

II. Practical Unity in Ephesians (Chapters 4-6) Seen in the 5 “Therefore Walk” passages.

A. “Therefore Walk” in Unity (4:1-16)

B. “Therefore Walk” not as the Unsaved (4:17-32)

C. “Therefore Walk” in Love (5:1-6)

D. “Therefore Walk” in the Light (5:7-14)

E. “Therefore Walk” in Wisdom (5:15-6:9)

9) Are there parallel passages elsewhere in Scripture that can help me understand this passage? Of the 155 verses in Ephesians, the content of 78 of them is repeated in Colossians with some differences. This is why the two books are called the “Twin Epistles” (Robert Gromacki. New Testament Survey, page 241). The parallel passage of Ephesians 4:24 in Colossians 3:10 helps us understand that at salvation the image of God lost with the Fall of Adam was regained through Christ at our conversion.

2. EXAMINE THE DETAILS OF THE PASSAGE SELECTED TO PREACH (Micro Hermeneutics)

 1) Identify important doctrines

A. The doctrine of the Trinity is mentioned 8 times: 1:3-14; 1:17; 2:18; 2:22; 3:4-5; 3:14-17; 4:4-6; 5:18-20. The Trinity is Paul’s perfect example of unity for the church to emulate.

B. The doctrine of the Church or the Body of Christ is also important because there is also perfect unity of Jews and Gentiles positionally in the body of Christ. The word “one” is mentioned by Paul 14 times in Ephesians. Jews and Gentiles, who were bitter enemies in the Old Testament, are now “one” (2:13-15).  These two doctrines help the preacher know what is the big theme of the book.

2) Identify the grammatical introductory words: Around these three words: Eph 4:17 “Therefore,” 4:20 “But,” 4:25 “Wherefore,” this section, (4:17-32) can be outlined.

Proposition: We must not live like the Unsaved (Eph 4:17).

I. Because the unsaved are totally depraved (4:17-19). “This I say therefore, and testify in the Lord, that you henceforth walk not as other Gentiles walk” (4:17).

II. Because believers have been changed (4:20-24). “But you have not so learned Christ” (4:20).

III. Because believers do not practice the sins of the unsaved (4:25-32). “Wherefore putting away lying” (4:25).

3) Identify important theological words. Paul piles up the theological words in the 4:17-19 that describe the totally depraved nature of the unsaved. Notice that the division of these theological words becomes the subdivision for main point I.

Proposition: We must not live like the Unsaved (Eph 4:17).

I. Because the unsaved are totally depraved (4:17-19). “This I say therefore, and testify in the Lord, that you henceforth walk not  as other Gentiles walk” (4:17).

A. Sinners are totally depraved in their minds: “vanity of their minds,” “the understanding darkened,” “the ignorance that is in them,” “blindness of the hearts or mind.”

B. Sinners are totally depraved in their emotions: “who being passed feeling.”

C. Sinners are totally depraved in their will: “Have given themselves over unto lasciviousness.”

4) Identify important tenses. The differences in the tenses in 4:22-24 form the subdivision for point II.

Proposition: We must not live like the Unsaved (Eph 4:17).

I. Because the unsaved are totally depraved (4:17-19).

II. Because believers have been changed (4:20-24).

A. The tense of “put off the old man” in 4:22 is aorist. The old unregenerated man has been put off and is final.

B.  The tense of “be renewed in the mind” in 4:23 is present or continual. The new nature is being renewed by the Holy Spirit (3:16).

C. The tense of “put on the new man” in 4:24 is aorist. The new regenerated man has been put on and is final.

5) Identify important patterns. The identical pattern of the five “therefore walk” sections is how the theme of unity is developed in the practical second half of Ephesians as seen above. The identical pattern in 4:25-32 become the subdivisions for point III. Each of the fives ways believers do not practice the sins of the unsaved has an identical pattern of a negative command, positive command, and a reason for the positive command. Here is what it looks like:

Proposition: We must not live like the Unsaved (Eph 4:17).

I. Because the unsaved are totally depraved (4:17-19).

II. Because believers have been changed (4:20-24).

III. Because believers do not practice the sins of the unsaved (4:25-32).

A. Lying (4:25)

1) Negative command

2) Positive command

3) Reason for the positive command

B. Anger (4:26-27)

1) Negative command

2) Positive command

3) Reason for the positive command

C. Stealing (4:28)

1) Negative command

2) Positive command

3) Reason for the positive command

D. Corrupt Speech (4:29-30)

1) Negative command

2) Positive command

3) Reason for the positive command

E. Bitterness (4:31-32). I am only developing this point because it is linked to the “therefore” in 5:1.

1) Negative command: “Let all bitterness…. be put away.” These sins from bad interpersonal relationships begin internally with bitterness and anger and if not confessed become outward outbursts. Like a boiling pot of water which spills out all over the kitchen doing all kinds of damage.

2) Positive command: “And be kind one to another tenderhearted, forgiving one another.” Just as God is unconditionally kind to us (Luke 6:35b), tenderhearted or compassionate and forgiving of us so should we be to others who have hurt and disappointed and even betrayed us. For all of these sins we have committed against God.

3) Reason for the positive command: “Even as God in Christ has forgiven you.” God has forgiven us unconditionally. We should forgive without exacting first a pound of flesh. God has forgiven us eternally. We should forgive and not hold grudges. God has forgiven us completely. He is not keeping records. “Love doesn’t keep records” in 1 Corinthians 13:5. If we keep bringing up someone’s fault against us then we have not forgiven. The unsaved get even. Believers forgive like our Savior who on the cross prayed for His enemies, “Father forgive them for they know not what they do.” Is there someone for whom you need to pray this prayer and act like Christ rather than the getting like even world?

Seven Steps to Preparing a Sermon, Step 6 “The Introduction”

Posted: November 3, 2009 in How To Prepare A Sermon
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If what Haddon Robinson said is true of our average congregation, then we preachers have our work cut out: “When you stand up to preach, people are bored and expect you to make it worse” (Biblical Preaching, Second Edition. page 166).

A good introduction can remedy this low expectation.

The first of Mark Dever’s 9 Marks that characterizes a healthy local church is expositional preaching. Dever, in discussing the introduction and conclusion of the expositional sermon says, “Good sermons are like a three course meal – an introduction for the appetizer, a body for the main meal, and a conclusion for dessert. Let’s look at each part separately.

The Appetizer

  • Goal – The goal of a good introduction is to show the unbeliever that we understand how they might perceive what we’re saying, and to show the believer why it is important for them to pay attention to this passage and this sermon.
  • When - It’s best to write the introduction at the end of your preparation. That way you know exactly what you’re trying to introduce.
  • How - Use a story, quote, experience, or thought that front loads the sermon’s application for the believer and identifies with the unbelievers skepticism.”

To this general, but interesting, analysis of introductions, I want to add the following three necessary steps for the introduction.

1. The attention step: “As a preacher begins his sermon, he must be sure the opening sentences grip the minds of his hearers” (Braga, p. 119). Robinson believes this must be accomplished in the first 30 seconds. The introduction starts with the listener and not the text as Paul recognized and practiced on Mars’ Hill (Acts 17:22).

“I have no statistical proof, but I believe that at least 50% of the sermons preached last Sunday started with ‘Now, if you have your Bibles, please turn to . . . .’ The other 50% began with ‘Now, you’ll remember that last week we discussed. . . .’” (Wiersbe Prokope Vol. V, No.3).

In the attention step, the preacher gets his listeners’ attention in relationship to his proposition, which is the sermon reduced to one sentence. Telling a joke is not the attention step unless the joke relates to the big idea of the sermon. Dever is correct when he says you can do this with a story, quote, experience or thought that front loads the sermon’s application for the believer.

In a sermon, I preached entitled, The Depression God’s Servants Experience based on the suicidal request of Elijah in 1 Kings 19, I related the following episode from the life of God’s servant, G. Campbell Morgan. Morgan was the greatly used Bible teacher, expository preacher, and commentary writer. He shocked his congregation at London’s Westminster Chapel on his 10th anniversary by telling them, he considered himself a failure: “During these ten years, I have known more of visions fading into mirages, of purposes failing of fulfilling, of things of strength crumbling away in weaknesses that ever in my life before.”

2. Interest Step: Your listeners are asking two questions. The first question is, “What is he going to preach about?” and the second question is, “Why do I need this sermon?” The interest step answers the second question. This step goes beyond grabbing their attention to convincing them that they need this sermon (Jay Adams. Preaching with Purpose, pages 59-64). When the preacher is through with the introduction, his listeners should be saying to themselves, “I am glad I came to church today. I need this sermon.” Here are some suggested ways (with examples) by Donald R. Sunukjian to tap the need in your listeners for your sermon.

1. Relate a personal story and refer to recent events. Such as the G. C. Morgan story above.

2. Make a startling statement:

R. C. Sproul, in a lecture, said when he was preaching on a college campus and the students were not listening he would announce, “For the next few minutes, I want to discuss sexual intercourse.” He said when he makes that statement their heads snap up.

3. Explore a contemporary issue (Capital Punishment or the impact of the Qur’an on Islam).

In a recent sermon on Paul’s Defense of the Gospel which alone is the power of God to salvation, I related  how the Qur’an is not preventing millions of Muslims from turning to Christ. As a matter of fact, the Qur’an is Islam’s worst enemy although translated in most of the languages of Muslims since King Fahd of Saudi Arabia commissioned this project in 1984.

Some missionaries are buying Qur’ans in the local languages and distributing them to Muslims so they can read them and see in inadequacies of the Qur’an to meet spiritual needs (The Camel, page 48).

4. Probe a common need and promise some benefit such as depression above.

5. Address some contradiction and prode a common need.

I introduced a sermon on Helping a Fallen Brother by showing the apparent contradiction between Paul’s command in Galatians 6:2 and 5. In Galatians 6:2, Paul commanded, “Bear one another’s burdens” and in Galatians 6:5, Paul commanded, “Bear your own burden.” The alleged discrepancy is solved when we learn that Paul used two different Greek words for burden in the two verses. In verse two Paul used a word for burden that described the burden of a problem a person was carrying just before he/she committed suicide.  Someone needs to help that suffering person bear that burden.

But in verse five, Paul employed another Greek word for burden which described an expecting mother carrying a preborn baby in her womb or a marching soldier carrying his back pack. There are some burdens that only we can bear as believers. No one can do our praying, Bible reading or witnessing.

6. Probe a common need and promise a solution.

I introduced a sermon by the “One another” commands in Scripture by quoting from ”Peanuts.” Lucy asked Charlie Brown, “Why are we here on earth?” Charlie Brown answered, “To make others happy.” Lucy pondered that reply for a moment and then asked another question, “Then why are the others here.”

7. Offer to resolve some Biblical difficulty (Haddon W. Robinson.  , Biblical Preaching, page 193).

If you use a story to get their attention use another method to get their interest. In my sermon on The Depression God’s Servants Experience, after telling the story of G. Campbell Morgan’s bout with depression in the Attention Step, for the Interest Step, I did not use another story. I discussed the three levels of depression that medical doctors identify: Mild, Moderate, and Severe. Many in your congregation will be at one of these levels or know someone who is.

3. Introduce the Subject Step: The introduce the subject step should include two parts. Give the theme of the book and the development of the book and where your sermon fits in the development of the sermon. This provides the greater context for your sermon. The theme of 1st Kings is the decline of God’s Kingdom. The Kingdom declined in spite of the prophetic ministry of Elijah and this contributed to his depression in 1st Kings 19.

Three Alternate Ways to Introduce a Sermon

1. Start with the Bible narrative:

As James Rose does in his sermon entitled The Big Valley on David defeating Goliath in 1 Samuel 17: “The stillness of early morning was reinforced by the mist filling the floor of a sprawling valley. It is like that in spring; it’s the time of green grass and gorgeous wildflowers….” (Haddon W. Robinson. Biblical Sermons, page 53).

2. For the traditional deductive sermon see (Seven Steps to Preparing a Sermon, Step 4 (Construct The Sermon Outline) for the transition from the proposition to the first main point in a traditional sermon.

a. The Attention Step

b. The Interest Step

c. The proposition for a deductive sermon

d. The Introduce the Subject Step

3. For an inductive sermon on 1 Samuel 1 state

a. The Attention Step: “How many of you consider yourself a leader?” “How would you define a leader?” “Who are some people you consider leaders in your life?”

b. The Interest Step: Personal story: The greatest leader in my life was my Christian mother. She influenced me for Christ more than any other person. You can be a leader. You can be a person of godly influence in some else’s life. The question is “How can God use you to be a leader?”

c. The Introduce the Subject Step: In 1 Samuel God raises up three leaders: Samuel, Saul, and David. Yet, 1 Samuel opens with barrenness. The book in which God sovereignly raises up leaders begins with a barrenness of leadership. How was this barrenness of leadership overcome? How can the barrenness of leadership in your life or church be overcome?

1) Not by compromise (1:1-2)

2) Nor by retaliation (1:3-8)

3) But by prayer (1:9-28)

Notice, because this is an inductive sermon, the proposition is not front-loaded. The proposition is near the end of the story because that is where the solution to the conflict in the story occurs. The form of the text should influence the form of the sermon. In narratives, where there are conflicts to be resolved the Big Idea is usually in the middle or at the end of the Biblical story.

I trust these thoughts will help pastor/teachers, who have been commanded to “feed the flock of God,” serve a Blooming Onion from Outback Steakhouse like appetizer in the introduction that kick starts the taste buds for the main course.