Whether you call it the “main idea,” “big idea,” “propositional statement,” or something else, we are going to be looking at how to make sure you preach the main idea of a section of Scripture so that you are not preaching about an ancillary idea or worse, force your own idea upon the passage. In this post I will be walking through a process I have developed for myself. To help myself with this, I have made a worksheet. In a previous post, I shared it on this blog. You can see it and download it here: https://always-reforming.com/2014/07/24/a-simplified-sermon-preparation-checklist/
The first thing that you need to make sure you do is to be as familiar as you can be about the portion of text you are preaching from. Make sure you have included the whole pericope (pəˈrikəpē), which is the whole unit of thought—in other words, don’t choose only a few verses within a section, or half a narrative section. The pericope will be at least a full paragraph, but might be more. Don’t worry if there is too much to preach at one time. You will be able to break the section into smaller preaching units later, but for now, you need to study the whole section together as one unit. If you are able to read Greek or Hebrew, those texts will also help you see the major units of the text.
To familiarize yourself with your text, you need to begin by reading it over and over again. I’d suggest you do this in your preferred English translation for preaching. Read it over at least 25 times. As you read through, take notes about what you see, questions you have that will need to be answered, and other observations about the text. Don’t stop to do research at this point, but rather set aside these questions and observations for your study later. When you are finished reading the text repeatedly, you should almost have it memorized—or at least be very familiar with it. Why 25 times and not more or less? Although this is only my suggestion, I think that 25 times will yield more in observations and the flow of the textual outline than less readings will. More reading will be helpful, but with limited sermon preparation time and diminished return for your time investment, reading more times is a luxury many cannot afford.
After having read the chosen text over and over you need to read it in multiple English translations. Bible software makes this easy to do. Read it in the most common translations and paraphrases available—ESV, NASB, NIV, KJV, NKJV, CSB, HCSB, The Message, TNIV, etc. You only need to read each of them once, but note the places where there are significant changes or disagreement. This might clue you in to translational issues or manuscript variants that you will discover later.
The next step will not be possible for everyone. If you can, translate the passage from the original languages. If you do not know Greek or Hebrew, you can use aids and software, but please understand that this is not the same as knowing the languages—recognize that tools are helpful but they are not the same as knowing the language. I have seen some students of the Word who do not know the original languages say wrong things, even embarrassing things, while giving the impression to their congregation that they know more than they do. Since most pastors are not linguistic scholars (even those who do know Hebrew and Greek), we need a strong dose of humility in this area and to know our own limitations.
While you translate your passage, note key words, repeated words, word plays, hapax legomenon (words that occur only once in the Bible), inclusio (a type of textual “envelope”), chiastic structures, and other linguistic markers that your text might have. These are the hidden gems of the text that expositors are blessed to see firsthand. Some of these we may expose to our congregation because they are helpful to them to understand the passage, while others we may not include in our sermon but will enjoy their richness and depth for ourselves.
Next, diagram your text either from the original language or in your preferred English translation. The practice of sentence diagramming will help you to see subordinate clauses and phrases, controlling verbs, and other grammatical clues to the structure and the intended emphases of the biblical writer. By doing this, you will make sure that you are not emphasizing a minor idea when the author is emphasizing something else. If you don’t know how to diagram a text, I would highly recommend you learn how to do so. A book like Walter Kaiser’s Toward an Exegetical Theology can help and give examples. For further help, Lee Kantenwein’s book Diagrammatically Analysis is also a good place to look. Both are available to purchase from places like Amazon.com
If you have done all of the above so far, you will have deeply immersed yourself into the passage and will have becoming aware of the theme(s) of the passage you are intending to preach—textually, and theologically. You aren’t there yet and this exegetical data isn’t yet a sermon ready to preach, but you are well on your way.
My next post will pick up from here and move on to the next few steps that will help us on our way to finding the main idea of a passage before we put together our sermon and proclaim, “Thus says the Lord.”
No matter where you serve the Lord, whether in a city or rural setting, it is easy to become overwhelmed with the many responsibilities that are required of a minister. For 12 of my 17 years as the pastor of a small church in an urban inner-city area of Los Angeles, I juggled two sets of responsibilites—leading our church in many of the main teaching responsibilities, which consisted of preaching for about 45 minutes three times a week from three different books of the Bible, along with men’s discipleship, and counseling. There were, of course, many other responsibilities which we could sprinkle in along with those, but those took up major chunks of my time.
Additionally, I taught pastoral ministry courses at a nearby seminary twice a week during the regular semesters. Because of Los Angeles traffic and the distance to the seminary, I would spend about 4 hours each day on congested freeways as I travelled to and from the school. That meant that on the days that I taught, I would spend most of my days either commuting to and from the seminary as well as teaching. When I returned I would most often drive straight to my office at church and pick up my duties there.
These two worlds, church pastor and seminary professor, required that I have a very good grasp of time management and discipline or else I knew that all those involved—my wife and children, my church, and my students—would suffer and I would not be able to faithfully discharge my duties.
Because of this, I understand the time constraints that are placed upon any servant of God as they seek to make the best use of their time to bring glory to God. To help those that might be working at doing this very thing, I’d like to share with you how I did this, even thought it was imperfect, in hopes that you might benefit from the lessons I learned.
I remember reading several years ago in a book by the famous productiviy guru Stephen Covey, the illustration of the big rocks and little rocks. It helped me to see the importance of prioritizing the big responsibilities in my life and ministries, and was a help in looking at the big picture.
In this illustration, Covey says he invited a seminar attendee to the front of the room to a table with a glass jar and several bowls with rocks, pea gravel, sand, and a glass of water. He asked the woman if she thought she could fit everything on the table into the jar. She said she’d try and made a few attempts, trying to put the sand and gravel in first. By doing this she found that the larger rocks wouldn’t fit. After a few more attempts she said that she didn’t think it was possible. Covey thanked her and then proceeded to take an empty jar and added in each element one at a time. He started with the larger rocks, then added the pea gravel, shaking the jar to settle in the gravel as much as possible. Then he added the sand. At each step he asked the women who had failed if she thought the jar was full. At first she said it was, then as she caught on, she answered that somehow she knew more would fit in. After the gravel and the sand, Covey once again shook the jar so the sand filled in all the spaces between the large rocks and the gravel. Finally, Covey added the water, which filled the microscopic spaces between the grains of sand, assuring his audience that the jar was now truly full.
Covey used this illustration to show that unless the large rocks, which represent the important things in our lives, are put into place first, we will never accomplish what matters most. And when what matters most is our families and our ministry to the Lord, we want to make sure that these things are placed in the most important place of priority in our life and limited time. The other stuff, the small stuff, can be added afterwards if we so desire.
So, for me, I set up a general day by day schedule that looked like this:
Mondays—Family Day. This was time that unless absolutely necessary due to a real emergency, I did not work or neglect the family. These focused days were filled with great joy and helped me to relax and spend time with my wife and children. I understood that if I lost my family, I lost my ministry.
Tuesdays—Seminary teaching in the day, church administration and counseling appointments in afternoons and the evenings.
Wednesday-Study and sermon preparation for Wednesday night, and teaching in the evenings.
Thursday– Seminary teaching in the day, study and sermon preparation for Sunday mornings.
Friday-Continue study and sermon prep for Sunday morning if not finished, study and sermon prep for Sunday evenings.
Saturday-Men’s Bible study and/or evangelism; finish sermon prep for Sunday nights if not done.
Sunday-Worship in the morning and evening, monthly leadership training and board meetings in between services.
This was my regular “big picture” schedule for most of my 17 years as pastor of my church. When the seminary had a break, then usually my involvement at church increased and I was able to divert my attention to other necessary needs at church.
And although I can’t say that I never struggled with being exhausted at times, or having too much on my plate, my schedule helped me to fit the big things into my days, and then the smaller “pebbles, and sand,” like phone calls, visitation to homes and hospitals, and pop-in-visits, fit in without losing sight of the important responsibilities that needed to happen.
Most people within your church will never have any idea how many hours and how much time you put into serving them—and that’s as it should be. We are servants after all. But the Lord knows, and we will all have to give an account for how we spent our time as ministers of the gospel. So, if you are a pastor of a church, take that seriously. The pastorate is no place for lazy men.
“I mull over the text, I pray. I meditate and exegete. I talk to my Bible, and ask questions of the text. I take notes. I think. I sweat. And then God gives me what he wants me to have.”—Warren Wiersbe
Like many things in the Christian life, the preparation and delivery of a sermon is neither solely the work of the Holy Spirit nor is it solely the work of the preacher. The former leads to mysticism and poorly prepared sermons that are more heat than light and the latter leads to sermons that are devoid of the power of God.
In order to gain a better grasp of how the Holy Spirit acts within the preparation of biblical exposition we must first recognize that any study of the text which seeks to be accurate and God empowered is a work of the Spirit which carries along the expositor in his study as much as in his delivery.
A Preliminary Distinction
Before we can launch into the working of the Spirit in the study of the Scripture by a regenerate Christian, we must understand how it is that an unbeliever can accurately study any given text and still accurately understand what the text is saying to a certain extent. By examining how this is possible, we will be able to better understand how the Christian expositor is different and how his resultant study will yield spiritual fruit. To accomplish this, it is helpful to distinguish between comprehension of a biblical text and apprehension of the Word of God.
Comprehension as I am using it here is the ability to gain a knowledge of the text of Scripture through the technical sciences and application of hermeneutical principles. Comprehension allows for the accurate observation of such elements as grammar, syntax, and other exegetical and linguistic features of the text, i.e. the unbelieving exegete is not prevented by the noetic effects of sin from recognizing the verb forms of a biblical passage. He may gain additional insights regarding the biblical text from his knowledge of archaeology, background, culture and a multitude of other disciplines.
However, it must be acknowledged that the unregenerate exegete cannot come to the text in a purely “scientific” way because his presuppositions will taint his methodology and will not allow for the Bible’s claim to be the voice of God. His comprehension will be flawed and be limited as he or she seeks to understand the fact of the text in light of their intended meaning.
Different from a raw knowledge of the facts of a text’s features and most basic meaning is what can perhaps be referred to as “apprehension.” Apprehension would include in addition to the comprehension of the text the additional aspect of the reception of the meaning of the Word of God in heart and conscience and communicates the intention of the passage and the desired response of the Holy Spirit to those that hear the message “with ears to hear.” This apprehension may include the preacher as well as those who hear the message. Paul wrote about this reception of the Word in 1Thessalonians 2:13, “And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers.” (1 Thessalonians 2:13, ESV)
The contrast between the understanding of the biblical text by the unbeliever and the believer is most markedly different in the comparison of these two aspects—comprehension and apprehension.
The inability of unredeemed men to comprehend the meaning of Scripture nor can they hear the revelation of God in any form is expressed in such passages as:
Romans 1:18–20—They are “truth suppressors” and cannot grasp what God has made plain, yet they are without excuse.
1Cor 1:18-25; 2:14—The Word of God is “folly” (Gk. moros) to the world’s wise men. Not only are they foolishness to the natural person, but they are incapable of understanding them.
Eph 4:17-19—Unbelievers are marked as living “in the futility of their minds. They are darkened in their understanding…”
This suppression, mocking and darkened understanding affects some comprehension and prohibits apprehension of the Word of God when it is studied by the unbeliever, no matter his depth of knowledge in biblical studies.
Biblical Examples of Comprehension without Apprehension
The murderous Jews who searched the Scriptures but could not accept Jesus as the Christ—John 5:18, 39-47
The indifferent chief priests and scribes who had no apparent desire to seek the Christ-child in spite of knowing some were seeking his birthplace—Matt 2:1-6
The ignorant, yet searching Ethiopian who studied the prophet Isaiah but could not find Christ on his own—Acts 8:26-30
The missing element that links Comprehension and joins exegesis to the heart is the Holy Spirit’s work of illumination.
Comprehension and the Work of the Preacher
“Exegetical imprecision is the mother of liberal theology. When pastors can no longer articulate and defend doctrine by a reasonable and careful appeal to the original meaning of Biblical texts, they will tend to become closed-minded traditionalists who clutch their inherited ideas, or open-ended pluralists who don’t put much stock in doctrinal formulations. In both cases the succeeding generations will be theologically impoverished and susceptible to error.”—John Piper
It is necessary to state that the necessity of Holy Spirit working through the believer for the comprehension of the biblical text does not guarantee that the interpretation of the text is the correct one. Many passages in the Bible have been a matter of debate by believers and Christian scholars for centuries. Simply because the Holy Spirit is present does not automatically mean that serious exegetical study is not required, nor that such study guarantees the outcome of that study.
However, without Spirit dependent exegesis and the careful application of hermeneutical principles, the correct understanding of any given passage of Scripture will not be able to correctly interpret the passage as the Holy Spirit intended it to the original audience then applied to the present audience being addressed.
Accuracy with the biblical text assures that the message of the Scripture is understood accurately, but the work of the Holy Spirit is not complete. He must still work to bring about the apprehension of the message he intends.
Apprehension and the Work of the Preacher
Beyond the need for proper hermeneutical principles and accurate exegesis, there is the necessity of the work of God’s Spirit. As Paul reminded the church in Corinth:
“and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, so that your faith might not rest in the wisdom of men but in the power of God.” (1 Corinthians 2:4–5, ESV)
Accompanying the words of the message there must be the Spirit and his power. A sermon that is empowered by God himself must be more than simply an accurate message, although it cannot be less. The inerrant Word will only successfully penetrate the heart when the Spirit acts.
I. Howard Marshall is correct when he writes:
“Once the sense of the text has been understood, there is the task of seeing what it has to say to a particular audience, be it the probable readers of a book or a congregation listening to a sermon. The sense of Scripture is something that can be determined with a measure of objectivity as something that is fixed; it is what the original writer intended his original readers to learn from what he wrote. The application of this to new sets of readers in new situations can be very varied. It is here that the expositor particularly feels his dependence upon the Spirit in the task of making Scripture speak again in the new situation. In a sense he is trying to repeat what the original authors had to do—to speak forth God’s Word in a way that would grip their audiences; receiving Scripture as God’s Word, he now has the task of speaking it forth so as to grip his audience. If the original authors were dependent upon the inspiration of the Spirit to do so, how much more is the modern expositor thrown back upon the guidance and illumination of the Spirit in his task?”
The illuminating work of the Holy Spirit refers to the Spirit-given ability to understand the Word of God as it is studied or as one considers its implications for life. Paul referred to the inability of the natural mind to understand the spiritual mind of God in 1 Corinthians: “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned” (2:14). It is not that the unbeliever is not able to understand the bare words and thoughts of the Bible, but he cannot understand their spiritual meaning or their application to his own soul. This is best illustrated in the account of Nicodemus in John 3. Although he was a preeminent teacher of Israel, Nicodemus could not conceive of the new birth, even though Jesus condescended to teach him these things in natural pictures, relating the new birth to a human birth.
Jonathan Edwards related this to the unregenerate man having some sense of what is being referred to, but being incapable of having a total understanding of the matters of Scripture:
“The natural man discerns nothing of it (agreeable to 1 Cor. ii.14) and conceives of it no more than a man without the sense of tasting can conceive of the sweet taste of honey, or a man without the sense of hearing can conceive of the melody of a tune, or a man born blind can have a notion of the beauty of the rainbow.”
Although every believer has the ability to understand the Word of God because he has the mind of Christ (1 Cor 2:16), the remaining effects of sin nature impede thinking and understanding. Thus, a preacher needs to be continually renewing his mind with the Word of God (Rom 12:2), asking God for clarity and understanding as he searches the Scriptures to glean its truths and apply them to his life and the lives of his hearers.
The Pastor in His Study
The effect of illumination on the heart in preaching is two-fold. Illumination must occur as the pastor prays over Scriptures and wrestles with the text that is to be preached to his congregation. The doctrine of illumination is not meant to be pitted against the need for careful study and preparation. Millard Erickson has written that,
“…illumination by the Holy Spirit helps the Scripture reader or hearer understand the Bible and creates the conviction that it is true and is the Word of God. This, however, should not be regarded as a substitute for the use of hermeneutical methods. These methods play a complementary, not competitive role.”
Illumination also occurs as the pastor stands in the pulpit and preaches the Word to the congregation. The words that are spoken, though they have illumined the heart and mind of the pastor in his study, will fall dead if the hearts and minds of the congregation are not also illumined by the Spirit to hear and understand. It is here that one sees most clearly the interrelatedness of the Spirit and His Word working through the Spirit-filled man of God.
John MacArthur, well known for his dedication to diligently present the Word of God, describes the necessity of illumination:
“What is our responsibility? The answer is in Ps. 119:130; “The unfolding of Thy words gives light.” God’s words are unfolded to us first by discovery. Through diligent Bible study, we unfold or unwrap God’s truth. We discover that meditation with a view to applying the truth deepens its impact. Discovery and meditation combined bring the brightest light of illumination to our hearts.”
Recognizing that the Word of God energizes the preacher and the hearer does not give pastors the right to become lazy. The Spirit most frequently works through means rather than directly in applying His Word to the human mind. Believers have been commanded to love the Lord God with their whole being, and that includes the mind (Matt 22:37). Erickson writes that even though the Spirit gives an inner testimony of the truthfulness of His Word:
“He [the Holy Spirit] creates certainty of the divine nature of Scripture by providing evidences that reason can evaluate. He also gives understanding of the text through the exegete’s work of interpretation. Even Calvin, with his strong emphasis on the internal witness of the Holy Spirit, called attention to the indicia of the credibility of the Scripture, and in his commentaries used the best of classical scholarship to get at the meaning of the Bible. Thus, the exegete and the apologist will use the very best methods and data, but will do so with a reiterated prayer for the Holy Spirit to work through these means.”
Last week I asked for you to send me any questions that you might have that I could answer in future blog posts. One question asked about my top three favorite preaching books. Since I love preaching, and spent 12 years teaching the subject at a seminary, I have amassed quite collection of books on the subject, making my task a lot harder.
So instead of trying to whittle down my top three from my collection, I thought that I would pick my top three in different areas of focus. Today I want to share with you my favorite books in the area of preaching mechanics. These three books excel in the nuts and bolts of preaching by making the process simple and taking out the highly technical language by instead approaching preaching from the practitioner’s point of view.
Here are my top three practical preaching books, in no particular order, along with a link to them in Amazon to make finding them easier.
12 Essential Skills for Great Preaching by Wayne McDill (Amazon)
Funny enough, this book was never assigned for my preaching classes while in seminary, nor was it on any recommended reading lists. As a matter of fact, I had never even heard of this book until I was given it as a gift from my pastor, who is also the author of the last book. This book is gold. It is so helpful that I made it a required reading book in my preaching clinic class and constantly was asked by students why they weren’t required to read this book earlier.
McDill has set up his book as a practical handbook with an essential skill being presented in each chapter along with a worksheet to help the expositor develop the skill they have just learned. Although it is good to read through the whole book, you will find that it will be a book you come back to over and over again as you seek to strengthen or develop in a particular area of weakness in your preaching.
Preaching That Changes Lives by Michael Fabarez (Amazon)
This book excels in teaching how to make a sermon proposition and outline much more applicational and helpful to the congregation. Very often seminary students that have no experience preaching will come out of seminary with skills in biblical languages, exegesis, hermeneutics, theology, and other technical skills (which they need), but struggle with how these fit into a sermon without overloading the congregation with unnecessary and technical details.
Fabarez teaches the reader how to think through the sermon as it relates to the listening audience. This should lead to a sermon outline that is both faithful to the text as well as points to what the text is calling the listener to do. For those who don’t believe that the preacher should make application of the text in their sermons, the forward by John MacArthur might help overcome their resistance.
Pastor Alex Montoya taught at The Master’s Seminary for many years in pastoral ministries and taught several courses in Expository Preaching. This book is largely constructed from the framework of his preaching class notes.
Dr. Montoya is pastoral and practical in his book, seeking not only to instruct pastors who may have lost their passion in preaching, but he also aims to set the newer preacher’s heart aflame with practical discussions on what makes a pastor have passion, what kills his passion, and how passion can be developed in a sermon without it being a phony show or emotionally-driven using wonderful illustrations from his many decades of pastoral ministry.
Now its your turn. What have been your most helpful preaching books with this practical focus?
The recent State of Theology study by Ligonier ministries puts into quantifiable results the fact that the Evangelical Church is astoundingly ignorant and misinformed about the basic doctrines of the Christian faith. It isn’t hard to understand this when sermons continue to get shorter and substance grows thinner. Moralism, stories, pop psychology, and video clips fill up the time given for preaching and the results are predictable.
How can we beef up the theological content of our sermons while not overwhelming our congregations with long dissertations and dry lectures? As in many things in life, we must strike a balance. How can we do that?
Preach the text. Expositional preaching is not the same as a theological diatribe. Every text contains theology, but not every theological message is expositional. Stick to the text and explain the passage by making the theology in it clear.
Make sure you understand the depth and breadth of the theology in the text. As the one expounding the passage, you must know the greater concepts of theology inside and outside of the passage. Pull out that systematic theology and refresh yourself with the broader and more full ideas involved in the particular theological concept you are addressing. This will guard you from saying something contradicted elsewhere in Scripture.
Be clear about the theological idea before you preach on it. Nothing makes a muddy sermon than not knowing what you are talking about. If you can explain the main idea of a theological concept to a 10 year old, you understand it well. Break it down into bite-sized ideas and use illustrations or similes in order to communicate to different levels of spiritual maturity.
Don’t be afraid of using theological terms, but be sure to define them. Don’t avoid using words like justification, atonement, even hypostatic union, but make sure that you define the word and idea. But be careful that in defining a word, you don’t oversimplify a complicated concept for the sake of being clever.
Connect the theology with living for Christ. God places theological concepts in his Word because they are important, but it is the job of the expositor to mine the riches and point out the practical application of each idea to life. Show them the riches of theology and make them thirst for more. The Puritans were masters at this!
As we add theology each Sunday we will serve up rich, meaty spiritual meals that will satisfy and strengthen the congregation. Your church doesn’t have to be near a seminary, highly educated, or even made up of mature believers to do this. Start at whatever level your church is at spiritually, and then move them toward greater maturity and theological precision with patience and love. Not only will they thank you for it, you will be inoculating the church against false doctrine and false teacher as well, making your job as a shepherd so much easier.