Homiletics

Biblical Narrative: Two Truths Together

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I’m giving a lot of thought to the preaching of biblical narrative at the moment.  I have a seminar on the subject coming up this weekend and I am thoroughly enjoying preparation for that event.  Somehow, when it comes to narrative passages, there are two truths that don’t seem to sit easily together in peoples’ minds.  These are the historical accuracy of the biblical narratives, and the literary artistry in the biblical narratives.

On the one side you have some conservative preachers who treat the narratives as historically accurate, but essentially no different than any other biblical text (just dissect and deliver!)  On the other side you have other less conservative writers who may recognize the literary skill, but deny historicity (my mind goes to Robert Alter’s term “historical fiction” in reference to the Hebrew Bible).

I appreciate this definition from Jeffrey Arthurs’ excellent book, Preaching with Variety:

Biblical narrative can be defined as a historically accurate, artistically sophisticated account of persons and actions in a setting designed to reveal God and edify the reader. (Page 64)

He goes on to write, “Although biblical narrators do not make up events and characters, they do select, arrange, and depict them with skill.” Historical accuracy and sophisticated literary artistry are not mutually exclusive categories.  As Leland Ryken put it in Preach the Word, “While fictionality is a common characteristic of literature, it is not a necessary feature of it.” (Page 45)

As we prepare to preach biblical narratives, let’s make sure we don’t fall into the either/or thinking.  Historical accuracy.  Literary artistry.  Two truths that sit comfortably together.

Preaching and Affective Hermeneutics

/ Peter Mead / 1 Comment

I don’t spend much time going from blog to blog.  However, one blog that I do read and appreciate is A Spreading Goodness by a good friend and major influence on my life – Dr Ron Frost. He kindly asked me to write a guest post for his site which I was delighted to do. It’s a little longer than my typical post on this site, but I hope it’s worth taking the time to read. I won’t re-post it here as I’d like to redirect you to A Spreading Goodness – you might enjoy the earlier content on there and become a regular (I particularly recommend “I’m a Sinner…” posted on December 15th).

So for today’s post, please click here: spreadinggoodness.org

Review: Preaching for Special Services, by Scott M. Gibson

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gibsonspecialservices

They say you shouldn’t judge a book by its cover.  In this case I think you shouldn’t judge a book by its size.  This short one-hundred page book is well worth having for several reasons that I will list below.  Honestly, I only picked it up in order to scan it and make space for a new book on my “preaching books to read” shelf.  I’m glad I did.

This book is focused on “special services.”  That means weddings, funerals, baptisms, infant presentations, the Lord’s Supper and a selection of other events in the final chapter including evangelistic sermons.  In each chapter Scott Gibson presents a brief but well-informed history of preaching on that occasion in Jewish and Christian history.  He briefly outlines elements of a theology of preaching for such an event.  Then he addresses the issue of developing the sermon, before the closing section on delivering the sermon.  There is a sensitivity and gracious spirit throughout.  The book follows the Haddon Robinson approach to sermon preparation.

Three reasons why I’m impressed with this little book:

1. It gives specific, helpful and gracious instruction for how to prepare and present a biblical sermon at these special services.  For many preachers these events tend to be an extra burden in the schedule, but for those present or involved, these events are long remembered.  Gibson offers help to the preacher, who will remain in the shadows of the event and yet brings a word in season for those gathered.

2. I suppose this book could be written simply with the sections on how to develop and deliver the messages.  I certainly wasn’t expecting the valuable historical and theological elements in these chapters.  Although short, these concise sections add great value to the book.

3. Scott Gibson does not try to re-create what Robinson has done so well in terms of the big idea approach to sermon preparation.  What Gibson does throughout the book is concisely and helpfully integrate and contextualize Robinson’s model (for example the careful concern for a sermonic purpose statement in each chapter).  Some who have read Robinson may find that elements “click” in their understanding when reading Gibson’s specific-occasion application of that model.

(And, a minor fourth point, unlike Gibson and Willhite’s Big Idea of Biblical Preaching, this book was almost bereft of editorial oversights.  There’s a sermon purpose statement error on page 97, and an extra word in a book title on page 99, otherwise the book seemed “clean.”)

(Published in 2001)

Preaching As History Making

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The book of Acts is a fascinating study.  It is the only inspired account of the birth of the church and early church history.  Yet like all of inspired Scripture, it goes beyond mere history.  While some are quick to oversimplify their categorization of New Testament genre into stories of Jesus (gospels), instructions for the church (epistle) and history of the early church (Acts), plus the apparently troublesome apocalyptic book of Revelation (their view, not mine), this is too simplistic.

Acts, for example, is an inspired historical document, and it is also inspired theological writing.  We do Acts (and ourselves) a disservice if we too quickly dismiss Acts as being non-normative or applicable for the contemporary church.  Equally, we get into confusion if we too quickly apply every element we choose and claim it is normative for all situations (most who over-quickly apply Acts tend to be selective in this approach).  We need to carefully consider the book of Acts with appropriate hermeneutical skill and submit ourselves to appropriate application of the whole text.

In Acts we find historical narrative accounts, and we find recorded speeches (or better, inspired summaries of speeches).  In fact, Walter Liefeld helpfully points out that while quoted speech typically serves in ancient literature as introductory to action, in Acts the speeches are the action.  In my spare moments lately I’ve been enjoying a personal study of the speeches of Acts.  Apparently (I rely on the arithmetic of others), in the roughly 1000 verses of Acts, roughly 300-365 verses consist of speech material.  Some of this is preaching, some is leadership speech, some is legal speech (not mutually exclusive categories).

Ben Witherington asks why Luke includes proportionately so much more speech material in his history than ancient writers like Herodotus, Tacitus, Josephus, Polybius, or Thucydides, for example?  His answer is worth considering:

“This is because Luke is chronicling a historical movement that was carried forward in the main by evangelistic preaching.  This distinguishes his work from that of these other historians who are more interested in the macrohistorical events involving wars, political maneuvering, and the like.”

Before we even give ourselves to consideration of appropriate hermeneutical principles for interpreting and applying the book of Acts; before we engage in rhetorical analysis of the speech material; or before we enter the debate about whether the speeches are accurate representation of the original speaker, or Lukan theology placed in their mouths, etc.  Before any of that engages our attention, let’s not miss the obvious.  The history of the early church is carried forward by the planned and impromptu speech of preachers.  Much of it is evangelistic, some is primarily to believers, some is perhaps opportunistic.  But this much is clear – the history of the church, in the early years, down through the years, and in these years, is carried forward in the preaching of those to whom God gives opportunity. Let’s allow that truth to soak into our souls, fire our hearts and ignite our ministries!

A New Year’s Commitment

/ Peter Mead / 1 Comment

So there are lots of things we could say should be our New Year’s resolution, or even commitment, but I just want to mention one at this point.  Let’s make a commitment this year in our preaching, a commitment that relates to our hermeneutics as well as our homiletics.  It’s a commitment that will make ok biblical preaching into solid and truly biblical preaching!

Let’s make a commitment to do justice to the specificity of a text.  Let’s wrestle with each text until we have not just a main idea that is biblically accurate, but the main idea of the specific text we are dealing with.  Let’s leave no stone unturned as we work through the details of the text, allowing every element of the text, every detail in the narrative, every image in the poem, every connective term in the paragraph, everything, to influence the main idea.  Let’s be sure that when we finish studying a passage, our main idea does justice to the text so that if we were to state the main idea, a true lover of the Bible would be able to identify the passage.

It’s always tempting to end up with a biblically (generically) true main idea – “In tough times God’s people trust Him.”  But that could be from any number of passages.  How can the main idea better reflect the specific details of this text?  Let’s commit to doing justice to the specificity of each text we preach this year.

Review: Preach the Word, edited by Leland Ryken & Todd Wilson

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Subtitle: Essays on Expository Preaching in Honor of R. Kent Hughes (2007)

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Kent Hughes is a name I have been aware of for many years, but honestly I have never heard him preach or read any of his books.  Still, this book of essays written in his honor caught my attention.  Collections of essays in honor of individuals of spiritual stature range in quality from excellent to extremely ordinary.  Sometimes their quality of production falls far short of the person’s life and ministry they are intended to honor.  Not so in this case.  This book is a quality production from Crossway and a decent collection of essays from an impressive list of contributors.  This book is worthy of our attention.

Divided into four parts, the book contains sixteen essays, culminating in a gracious and encouraging biographical essay on the life and influence of Kent Hughes.  By the end of this book, you will have greater motivation to pursue the exposition of God’s Word, and a greater passion to expand that ministry by influencing the next generation.  Not a bad legacy to honor Kent Hughes’ ministry.

The first part is concerned with Interpretive Principles and Practices.  The book begins with a call to expository preaching from David Jackman.  John MacArthur offers a sound although very basic introduction to inductive Bible study.  Paul House considers the preaching of Old Testament narratives with a focus on three sermons from Acts.  Wayne Grudem offers a helpful chapter on rightly interpreting the Bible.  The only chapter to surpass Grudem’s contribution in this section is the excellent offering on “The Bible as Literaure and Expository Preaching” by co-editor, Leland Ryken.

The second part focuses on Biblical and Historical Paradigms.  Bruce Winter helpfully considers Paul’s approach to warfare in reference to the thought processes of his listeners – how to preach to minds not fully renewed.  Duane Litfin’s chapter on Paul’s kerygma foolishness in 1Cor.1-4 is superb.  In my notes I remarked the book was worth the price for this chapter alone.  Wallace Benn moves the book into church history with a straightforward summary of Richard Baxter’s classic, The Reformed Pastor. J.I.Packer then adds another heavyweight and inspiring article (in power, not in density), a delight of a chapter on Charles Simeon.

The third part concerns Contemporary Challenges and Aims.  Here you find Phillip Jensen and D.A.Carson’s more engaging lecture on contemporary challenges in ministry.  Philip Ryken then offers a very good call for expository preaching that is evangelistic, doctrinal and practical.

The fourth and final part focuses on Training and Example.  Peter Jensen considers the seminary setting, where he rightly wishes that expository preaching were the primary goal of the entire faculty.  Jon Dennis offers a detailed list of eight principles for multiplying ministers from 2Tim.2:2 and its surrounding context.  David Helm brings in British church history again, in an engaging article that looks for a generation of preachers to be trained.

This is a solid book, well worth buying and reading.  The essays are all decent and worthy of their place, although it must be recognized that the offerings of Leland Ryken, Duane Litfin and J.I Packer (perhaps with David Helm’s historically birthed effort attached to Packer’s consideration of Simeon) – these stand out as especially worthy of note and worth the price of the book!

Dealing With Deadened Motivation – II

/ Peter Mead / 2 Comments

What does it look like to address an issue of the affections by exposure to the attractiveness of our Lord, rather than by effort of the flesh?

Perhaps the marriage analogy can help here.  If I am growing cold in my affections toward my wife (which, if she reads this, I am not!), then the solution is not to “do the right thing.”  I can go and buy flowers and give them to her and even say “I love you” through clenched teeth.  That doesn’t do much for me, and does even less for her.  I am much better off simply being with her, allowing her attractiveness to draw my affections to her again. That is what I’m suggesting spiritually – allow the love of God to draw you to Him.

One last suggestion that has helped me was given to me by a good friend several years ago.  I pass it on to you gladly.  If I don’t feel like reading the Bible and being exposed to the attractive beauty of God’s grace, I don’t pretend otherwise and force myself, I tell him so.  “Lord, I don’t feel like reading your Word today.  Other things are far more interesting and attractive to me…”  Praying honestly (and out loud!) tends to bring conviction and brokenness as the Spirit of God works in my heart.  Before long I am broken at the foot of the cross, overwhelmed by the grace of God to a sinner like me.  Before long I want to be in His Word, not as an external duty, but with a captured heart, strangely warmed, but never proud of my own effort!

Dealing With Deadened Motivation

/ Peter Mead / 2 Comments

How are we to deal with a cold heart when we find one sitting in our own chest?  How should we respond to a lack of spiritual motivation?  I believe we need to think biblically and theologically about this very real challenge in our lives.

Effort of the flesh does not work. It is common advice.  Do the right thing and don’t worry about your feelings.  Your feelings must not drive you, choose by determination of the will to do what is right.  This is all very well, but it doesn’t hold up theologically.  The will is not an independent faculty of the soul that can switch on and take charge when our hearts are cold.  The will is in bondage to the affections, so what are we to do when there is a problem in our affections, a coldness of heart?  Forcing ourselves to do the right thing with a wrong heart is unwise.  Effort of the flesh leads either to sin (the fruit of the flesh in Galatians 5), or pseudo-success (external righteousness with a dead heart is the hypocrisy of Pharisaism).  Paul argues strongly in Galatians 3:1-3 against the notion that we can mature or increase in sanctification by the power of the flesh.

Deadened motivation is an issue of the affections. What does Paul contrast with flesh effort?  It is response to the Spirit, a faith response.  Our affections cannot be fixed by an effort of the will, that is getting it backwards.  Affection is only overcome by affection.  To put it another way, why do we love God?  We love God because He first loved us.  So when I sense the temperature dropping in my heart, my response cannot be to look to myself (flesh effort).  I have to look to Him (faith response).  I need response, not greater responsibility.  I need to delight again, not diligently stir up duty within.  So how do I address motivational issues in my own heart?  I simply lay myself open to the attractive power of the love of God.  What does that look like practically?  Well, typically it means spending time in His Word, perhaps listening to worship music, pondering creation or praying.  Isn’t that just “doing the right thing and letting feelings follow?”  Not really.  It may look similar on the outside, but it’s about being responsive to the love of God, not responsible to achieve my own spiritual motivation.

Tomorrow I will add a couple of thoughts to further clarify what I’ve described here.

Pondering the Cycles of Motivation

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Is it me, or is motivation cyclical?  I’ll use the term motivation, but it overlaps with issues of spiritual dryness, struggles with temptation, seasons of spiritual attack and so on.

The One-Week Cycle – Most of us recognize this one.  We build toward Sunday and then crash on Monday.  Some take Monday off.  Others use Monday for brain-dead admin catch-up.  Few preachers I know are at their best emotionally or spiritually on a Monday.

The One-Year Cycle – This is easy to spot too.  Something about January seems to reinvigorate and stir resolutions.  Perhaps December is so busy for you that it takes until February before the new year energy kicks in for you.  Nonetheless, there seems to be an injection of energy at the start of the new year for many of us.

The Six-Week Cycle – This is the one that is perhaps most significant for me.  Perhaps its just me, but I’ve noticed a roughly six-week cycle in my own motivation.  It could be 4-8 weeks, but I’ll call it 6 (I won’t call it 40 days in case it sounds like I have, or am making up, a biblical case for it).  It seems like I can trace a dip in motivation, or an increase in temptation, or a dip into dryness, roughly every six weeks.

You may be perpetually up, or unceasingly low, or you may notice some cyclical nature to your spiritual, emotional, ministerial motivation.  I think it is good to know our own patterns, to be aware of our own weaknesses, and to seek to deal with these things not through the effort of the flesh, but in an appropriate spiritual manner.  I’ll give my thoughts on that tomorrow.

Preaching One Text – Part II

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Yesterday I addressed why it is generally best to preach on a single text.  Today I’d like to address a possible misunderstanding that might result from this suggestion:

This emphasis on preaching a single text does not mean that I advocate preaching biblically naive or theologically unaware messages.  To really understand a particular passage usually requires us to study (or at least be aware of) other passages that feed into it.  For instance, can we grasp what is going on with the marriage issues in Ezra/Nehemiah without being thoroughly informed by the Torah?  Can we understand the prophets as they seek to enforce the covenant if our awareness of that covenant in Deuteronomy is lacking?  Can we grasp New Testament teaching built on Old Testament paradigms if our Old Testament pages remain clean and stuck together?  Walter Kaiser speaks of the “informing theology” of a passage.  We must be careful not to miss critical elements for understanding our preaching text when those elements are recorded earlier in the Bible.

Having studied to the full extent of our resources (time and skill), we then need to consider what our listeners actually need to hear.  A sermon should not be an information dump in which every detail of our exegesis is piled onto the ears of our listeners.  Perhaps no “informing theology” is necessary to communicate this passage.  Perhaps only a brief summary will do.  Sometimes we need to have them turn the pages and see it for themselves.   We must do everything we can to fully understand the passage, but remember that all our work cannot be squeezed into the minutes available for preaching, or squeezed into the minds and hearts of our listeners.  We study at length, then cut out everything unnecessary for preaching the main point of the message.

We may preach one passage, but let us not preach biblically naive or theologically unaware messages.