Homiletics

How Not To Preach Every Inspired Word

/ Peter Mead / 4 Comments

As preachers of the Bible it is important that we hold a very high view of God’s Word. Verbal plenary inspiration is the doctrine that affirms the inspiration of the specific words (verbal), every last one of them (plenary). Any position that holds to less than a fully inspired and inerrant canon is a compromise wracked with inconsistency. However, as preachers who hold a high view of Scripture, there are a couple of mistakes we can easily make when preaching God’s Word:

1. Every word is inspired, but a word on its own has little value. That is to say that a word on its own carries only a selection of possible meanings. As Pasquarello puts it, words get their meaning from the company they keep. It is important to preach the words of a text in their context, rather than skimming the passage for the words that supposedly carry extra theological freight and then preaching those words as if divorced from the text. While it may have been fashionable a generation ago to preach a series of word studies, today we must be more aware of the words in their context, and preach the idea of the discourse unit.

2. Every word is inspired, but every word in a passage is not equally weighted. Since every word is inspired it is tempting to merely provide a running explanation phrase-by-phrase through the passage. While this may produce a commentary, it does not produce a good sermon. Recognize that some words function as subordinate to others in a sentence. What are the weighty words that convey the core meaning of the passage? What are the key moments in the narrative on which the whole thing turns? What words have emphasis through their unusual selection, positioning, or repetition? Preach the whole text, but don’t allow the weighty content to be hidden by giving equal time and focus to every subordinate phrase or term.

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Preachers and Their Books

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If you’re like me, you are more than happy to receive amazon.com gift vouchers for Christmas. While others may love their cars, guitars, guns or fishing rods, many preachers are in love with their libraries. If you, like me, are a closet bibliophile, this post will make you uncomfortable. Books are a real blessing and a visit to a country where pastors have access to nothing soon puts our personal libraries into perspective. Be sure to be thankful for what you have, but don’t be obsessive:

Don’t hold your books too tightly. If God has blessed you with more than a handful of books then you are very blessed. But don’t let them sit dormant on your shelves as a monument to your past spending. Let them do their work. Share books with people that are motivated to learn from them. Share your books, let them be an extension of your ministry, and if a good book is not returned or is damaged . . . just replace it. It’s not a big deal!

Become passionate about giving books away. Scan your shelves for books that you have outgrown and no longer refer to. I don’t mean trash or heresy that should be recycled like a free newspaper. But good books that are not pertinent for your study any more. Find someone who would benefit and give them the book. Take advantage of your book awareness and become a distributor of free books. You know quality books. You also have opportunities to promote and push books. Now with online sellers you can find a quantity of a good book for cheap and push them from the pulpit. Either give them away, or ask for donations to allow you to replace them with others to give away. Sometimes your free book fund will be up, sometimes down, but if books are changing lives, you are up!

Reading Matters

/ Peter Mead / 2 Comments

One further suggestion from Fred Craddock’s list of suggestions for a life of study is to set up your own library to function efficiently. I’ll take his prompting and share my thoughts on the subject of reading:

Don’t shelve books until they have been read. Either a pile on your desk or a dedicated shelf for new books is the way to go. Once a book is shelved with the others of its kind, the chances of actually reading it are reduced drastically. Engage the content of a new book enough to know if you should keep it, where it should be shelved, why you would go back to it, etc.

Read wisely, books should not be making you feel guilty. Many people feel guilty if they have started a book and not finished it. I regularly interact with people unwilling to look at a new book because they have an old one they feel obliged to finish first. Read wise. You have paid an amount of money for the book. It may be that one chapter of that book is all you need to read for your purposes. If this is the case then you paid that much money for one chapter, the rest was a bonus from Amazon! Forcing yourself to move your eyes over pages of text that are not of interest right now may appease some guilt, but you’ll learn nothing, get tired eyes and procrastinate on reading what you actually need to read. For many of us, if we could be free of guilt from unfinished books, we would be free indeed . . . well, it’s not that good, but it certainly helps!

Shelve books for access. Some books should be consulted regularly, so shelve them within easy access. I have several reference works I consult regularly, and books on interpretation and literary structure which need to be close at hand. Everything else should be shelved in an orderly manner that allows you to find what you want when you want it.

Cross-Referencing in Preaching – Part 2

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Cross-referencing may be a waste of energy.  Sunukjian rightly notes that often a move to another passage is a move in the wrong direction.  Having explained the preaching text, the preacher should then move forwards into contemporary life in order to illustrate in such a way that application is visualized by the listener.  Instead, when preachers move back to another passage, they may be wasting both opportunity and energy.  Opportunity because the text remains distant and unapplied in specific terms.  Energy because another passage will not illustrate the same idea, since it has its own distinct idea.  Furthermore, if people do not accept the teaching of one passage, they are unlikely to accept the teaching of another.  It is usually better to stay in one and teach it more fully.

Cross-referencing may be helpful if… well, there are two exceptions that I tend to take into account.  One was hinted at in part 1.  If your passage is heavily influenced by another, then the influencing passage may be a fruitful focus for a segment of the message.  The whole subject of New Testament use of Old Testament is potentially overwhelming to people (or even, in the words of John Sailhamer – Old Testament use of Old Testament such as the influence of the Torah on the Writings, etc.)  However, if the earlier text is studied in context, we’ll usually find the later text’s use of it makes sense in light of that study.  Don’t be too quick to assign hidden meanings to earlier texts and if that’s the best you’ve come up with, then don’t bother preaching that to your people. 

Cross-referencing may also be helpful if…ok, I said there are two.  The other is when a significant point in your preaching text appears to be new or unusual.  Then it is sometimes helpful for people to quickly hear a series of other texts or references that support the same point.  In this limited sense a series of quick quotes can work well.

If you do cross-reference, then…don’t make it into a sword drill.  That is to say, don’t overwhelm or distract people by expecting, or even allowing, them to hunt down every reference.  This is too much for many, and can create an inner crisis for note-takers!   This may be an occasion where I encourage the use of powerpoint.  Let people see the relevant part of each verse.  If the goal is to show that the point is not unique to this passage, then be explicit with your goal and don’t give the impression people need to remember all these references.  Sometimes just referring to the book rather than chapter and verse is sufficient.  If you do cross-reference, do it on purpose, and carefully construct that part of the sermon so people are not overwhelmed, distracted or confused.

Scripture Interprets Scripture – Cross-Referencing in Preaching

/ Peter Mead / 2 Comments

You’ve probably heard the oft-used line that “Scripture interprets Scripture.”  This principle of hermeneutics seems to be the only principle for some people, but I would suggest it is one among many helpful principles.  It is right to say that no passage will ultimately contradict the rest of the canon, for there is a divinely inspired unity to the Bible.  However, this does not mean that we should neglect near context interpretation in favor of distant context interpretation.  What a writer means by a word or phrase should be evaluated in light of the sentence, the paragraph, the section, the book, the other books by the same writer, the other books from that time period, the other books in that “Testament” and the other books in the Bible – in that order!  Like concentric circles around the bull’s-eye, the closer the context, the more weight we should give it.  So a term used in a letter by Paul does not automatically mean the same as that term in Matthew or John or Ezekiel. 

One exception to this hierarchy of correlation would be to go to a text evidently in the thoughts of the author prior to others that may technically be “closer contexts” but were unknown to the author.  For example, when an NT writer is obviously leaning on an OT passage, that passage may be technically the most distant context, but it actually may be more helpful than another NT writer.  So I’d look more carefully at the prophet Paul is quoting than Matthew’s use of the same term.  We should correlate carefully.

Having stated that we should select cross-references in light of their actual value in interpreting our target passage, this does not mean that we need to give that information to our listeners.  We do a lot of study that does not need to be flashed from the pulpit.  Generally it is better to explain your target passage, rather than potentially confuse or overwhelm listeners with a series of different passages.  In part 2 I will give some specific guidance on cross-referencing in the pulpit.

A Life of Study – Part 2

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Three more suggestions from Fred Craddock on the life of study, with comments:

3. Develop the ability to use small units of time. When you only have a few minutes, redeem the time with brief journal articles, checking biblical references, assembling resources, sequencing material to be read, etc.

4. Regularly read novels, short stories and poetry. Craddock is right when he notes that as preachers we need the input of well-written and imaginative work. We tend to read heavy material written by experts in their field, but usually not experts in the use of language. Yet in order to communicate with compelling and gripping language, we need to be exposed to it. Avoid the cheap thrill stuff, but read well-written literature alongside everything else.

5. Resist the urge to cease studying once a sermon idea emerges. You may have an idea, but does further study strengthen it or disprove it? Allow an idea to stand the test of context and theological consistency. The goal of study is to get at the main idea, but don’t just accept the first attempt at an idea. Make sure it stands some further testing and refinement.

A Life of Study – Part 1

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Fred Craddock, in chapter 4 of Preaching makes a series of suggestions for cultivating and guarding a life of study. I’ll share five of his ten suggestions in these two posts, with comments added:

1. Inform your congregation of your study schedule, explaining that study time is time spent with the whole congregation. It is better to plan times of study than to try and fit them in around other things. If it is in the schedule, then try to treat those times as you would another appointment – keep it and don’t be interrupted whenever possible.

2. Be realistic in your expectations of your study life. You cannot read every book on every subject relevant to your role. However, hunt out the key landmark books in each field and know them well. Each key book will be followed by dozens of other books that interact with the key book. Try to get at the source of the discussion. This would apply to Biblical studies, counseling, homiletics, pastoral ministries, church growth, cultural analysis, systematic theology and so on. Find the key books and interact with them.

How do you find key books? Ask experts in the field, or well-trained peers. Be aware of helpful tools like John Glynn’s Commentary and Reference Survey (currently on 10th edition). Read introduction’s to journal articles, skim book reviews, etc. The lists of required texts in seminary book stores are also valuable. A little time well spent in hunting will save a lot of time reading secondary texts.

Topical Preaching – Part 2

/ Peter Mead / 1 Comment

More food for thought on the issue of topical preaching.  As I wrote in part 1, it is possible to preach a sermon that is both expository and topical.  Yet generally speaking I urge people to stay in one text.  Why?

There is always more in one passage than you can preach in one sermon.  While it is possible to get the main idea and preach it effectively, that does not mean that you exhaust a passage by doing so.  By staying in one text for the whole message you give yourself a better opportunity to dig deeper in that passage.  We tend to assume people understand something when we should explain it further.  We tend to assume people apply principles when we should apply more explicitly.  Preach in such a way that people see the value of spending some time in a passage, rather than finding a superficial nugget and rushing on to another. 

Most wild safaris in the backseat of a concordance are unhelpful.  It is easy to open a concordance and find several other passages that have at least one word in common with the passage you’re preaching.  It’s common for new preachers to fill time in this way (you can’t be criticized for being unbiblical if the message is full of Bible verses!)  I’ve heard messages where we’ve been taken on a wild Scriptural safari, bouncing along uncomfortable roads to disconnected texts, catching a brief glimpse of something and then revving the engine for another ride.  More often than not these glimpses at other verses add nothing to the message or to our understanding of our “target passage.”  There are occasions when citing or reading other verses is helpful (see future post), but evaluate carefully before stealing this time and energy from your specific text.

It is stretching, refreshing and helpful for you and your listeners to soak in a specific passage rather than skimming over the surface of the old familiar favorites.  Preach your text!

What About Topical Preaching?

/ Peter Mead / 2 Comments

When I’ve taught preaching either in a course or a seminar, I’ve regularly encountered a certain question. “Why do you focus on preaching a single passage so much and not give instruction on preaching topically?”  My response is hopefully balanced but instructive to those that ask.  

There is a place for topical preaching, but not a steady diet of it.  Sometimes a situation calls for a biblical message that encompasses several passages.  But God gave us a collection of books, rather than topical studies, so we do well to usually feed on the Bible book-by-book.  I remember at seminary that the president was working his way through Luke in the family chapel each Thursday morning.  Then there was a mini-crisis on campus caused by some confusion regarding aspects of spiritual warfare.  So for two Thursdays he addressed the issues in a biblical and clear manner using expository-topical messages.  Then he returned to Luke for the rest of the semester.

Topical preaching is much more work.  For many preachers a topical sermon is a short-cut.  Instead of working in a specific text, they are free to speak on what they want using the verses they know to support their thought.  This may be topical preaching, but it is not expository-topical preaching.  Let’s say a message has three points, each with its own text.  To truly preach that message the preacher has to do all the exegetical and homiletical work in each text, while constantly re-evaluating to make sure the overall message idea is fair to the texts.  In simple terms, three passages mean three sets of study.  To preach this way well is much more work.

Since it is harder, I don’t teach it on an introductory course.  If I were to teach a series of three or four homiletics courses, with each a pre-requisite for the next, then topical preaching would be taught in the third or fourth course.  Hence in a first preaching course I would rather have people understand the basics and do them well.  It’s better to learn to ride a bike first, before introducing complicated ramp stunts.

Where to Place “The Reading” – Part 2

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In part 1 we considered the importance of establishing and underlining the biblical authority of a message.  We underlined the importance of a commitment to expository preaching and the need to reinforce that commitment through attitude and action throughout a sermon.  Now some thoughts on reconsidering the traditional placement of the reading before or at the start of the message:

In some sermons the reading “up front” would be ideal.  If you think through the options and conclude that this would be best for audience, for sermon flow, etc., then do not become a rebel against tradition for the sake of rebellion. Reading first is a good option with much in its favor.

If the tension of the sermon is tied to the unfolding of the text, then perhaps reading the passage as you proceed would be better.  It may be helpful for the sake of clarity if the text is read in its entirety first.  However, this does run the risk of dissipating any tension in the sermon.  A sermon without any inbuilt tension can be as dull as a predictable joke (although with more value).  If the text is a narrative, then it is probably better not to read the resolution of the inbuilt tension before telling the story.  If the sermon contains an element of intrigue, then it also may be wise to split the reading throughout the sermon.  If reading the text and then stating the big idea (or even just the “subject” half of the big idea) leaves listeners feeling as if they could leave at that point because they know what is coming, then perhaps the reading should not have been completed at that moment in the sermon.

If tradition requires or expects an earlier reading, perhaps offer a helpful alternative.  If the text for the message would be best, then by all means have it read earlier.  However, if tension would be lost, select an alternative.  (Be careful also not to let worship leaders steal the tension of a sermon by their pre-message comments!)  For example, many New Testament texts rely heavily on one or two Old Testament texts.  So a sermon in 1st Peter could use a reading from the Old Testament such as Psalm 34 (if the passage is focused on the suffering of God’s people in “exile”) or Isaiah 53 (if the passage is focused on Christ’s passion).  Both passages were heavy on the mind of Peter as he wrote his letter.  If a passage is quoted in the preaching text, perhaps reading that passage in its context would be helpful.