Basic Instructions Before Leaving Earth?

In last week’s post I explained a few reasons why I believe the best diet of preaching consists of “expository sermons.” In expository sermons, the point of the Bible passage is the point of the sermon. This type of preaching is over and against “topical sermons.” In topical sermons, the theme of the sermon is what drives the passage (or passages) used.

I won’t repeat the reasons for why I believe expository sermons are best, but I thought it might be helpful to illustrate what the preparation for a topical sermon might look like, at least a very particular kind of topical sermon. The type of sermon I have in mind is an “application-heavy topical sermon,” especially one done within the context of the “attractional church.”

Say what? Application-heavy? Attractional church?

It would take a while to unpack these terms in detail, but in short, when I say “application-heavy,” I have in mind sermons that focus primarily on what we are supposed to do. So, for example, sermons titled “4 Steps to Living without Anger” or “3 Ways to Thrive during Trials.”

And when I say “attractional church,” I have in mind churches who view the Sunday worship service primarily as a way to reach the un-churched (or de-churched) within their communities, especially by providing a highly polished worship service that is presumably attractive to outsiders.

Now, there’s nothing inherently wrong with wanting to reach outsiders. Moreover, there is nothing inherently wrong with wanting to teach the Bible in such a way that you give clarity regarding how to live. But think about something with me for a moment. Think about what happens to someone’s view of the Bible and Christianity and the gospel when he or she listens to this type of application-heavy preaching for a decade or so? If you spend years listening to preaching that is primarily designed to tell you what to do, how might this shape (warp?!) your understanding of the Bible and Christianity?

In his book The Prodigal Church, author Jared C. Wilson argues that application-heavy topical sermons become the “new legalism.” The old legalism was one of don’ts, while the new is one of dos. Both of these, however, “are just flip sides of the same legal coin” (84). Without a strong gospel focus, neither avoidance of sin nor pursuit of obedience will please God (Hebrews 11:6).

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The remedy, Wilson argues, is Christ-centered expository sermons, that is, sermons that see every passage of the Bible as pointing to our need for the Savior and how we have that Savior in the person and work of Jesus Christ.

It sounds strange to say it, but this type of sermon—a Christ-centered expository sermon—was the type of sermon Jesus preached in Luke 24 on the road to Emmaus. So Luke tells us, “And beginning with Moses and all the Prophets, [Jesus] interpreted to them in all the Scriptures the things concerning himself” (v. 27).

And what was the audience’s response to this Christ-centered expository sermon? “They said to each other, ‘Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?’” (v. 32).

In my own experience as a pastor, after listening to a decade of these kinds of Christ-centered sermons, I can personally attest that people do change, and they generally change for the better. This has happened to me, and I’ve seen it happen to others. When we deepen our faith in the gospel week after week, we are only then able to live or apply the Bible appropriately. Remember, according to Hebrews 11 it’s “by faith . . . by faith . . . by faith . . . by faith . . . by faith . . .” that great deeds are done.  

Most of my ministry experience has not been in the attractional church where topical sermons reign. There was, however, a brief stint in college where this was the case as I helped in a local youth group that was part of an attractional church.

Nevertheless, because my experience with the attractional church is limited, I thought I would end this post by letting Jared Wilson himself share how he learned to preach application-heavy topical sermons in the attractional church. He has since left this way of preaching behind, but his recounting of his early days in ministry is a telling one and one that illustrates perfectly what I hope myself and others will avoid as we prepare sermons. Wilson writes,

“Basic Instructions Before Leaving Earth.

“Ever heard the Bible explained that way? It’s a handy mnemonic device that certainly has some truth to it. But does it get at the heart of what the Bible really is?

“While being trained in the ministry, I learned how to craft sermons from listening to a lot of messages from our youth ministry, and from asking some pastors to help me. The gist of the enterprise was this: I needed to come up with a spiritual topic or “felt need” to address, something practical that my audience would be interested in or otherwise just needed to know. After identifying the topic, I needed to draft three or four sermon points, and these needed to be points of application, things my audience could actually do. The emphasis was constantly on practical application, not merely on intellectual information. The sermon needed some handles.

“When my practical steps were listed, I needed to find biblical support for them. Anything that could not be supported with Scripture had to be rewritten or abandoned altogether. Every sermon had to be, in the parlance of the times, “Bible-based.” (It is not uncommon now even to see on the websites of some attractional churches that their messages are “Bible-based” or that they offer “truth based on the Bible.”) So then began the work of digging through the concordance to find Bible verses that might match and support each point.

“It was typically a good idea to find a verse that used the wording similar to the message point, and if you found something close, you could always tweak the message point to match the language of the verse or, alternatively, look at the verse in other Bible versions to see if the wording in one of those versions better matched the wording of the message point. . . . In the end, it was common to see a sermon that contained references from multiple Bible versions—the result of searching for just the right wording.

“It took me years to unlearn this approach to preaching. But in the end I began to discover that the approach was very much upside down. I had learned to preach by making the Bible’s words serve what I wanted to say rather than by making my words serve what the Bible says. To teach and preach in this way is implicitly to say that the Bible can’t be trusted to set the agenda, and that my ideas are better than the Bible at driving changing in my audience. . .

“I’ve also come to see the Bible in a different way. I’ve always believed it was God’s Word, of course, and that makes it living and active (Heb. 4:12) and perfectly capable of making us complete Christians (2 Tim. 3:16–17). But I had been treating it more as a reference book than as a story, and more as a manual of good advice than as an announcement of good news. (Jared C. Wilson, The Prodigal Church, 71–72)

[Picture by Jazmin Quaynor / Unsplash]

OTHER BLOG POSTS ABOUT PREACHING

In a World of Sloppy Reading

The Problem

We are inundated with information – billboards, commercials, cereal boxes, social media, and the deluge of emails. “Read me, read me—RIGHT NOW!” they shout.

So we do.

Well, sort of. Basically, we skim. We have to. Send me an email over 300 words, and it just sort of happens. I’m sorry, but it does. We look for key words; we look for headlines and block quotes; we look for text in bold.

We are teaching ourselves to read poorly. We cannot get the main point of an essay if we only read 25 words of the 5,000. And if I Google something complex and skim the search results – maybe even click a link or two (including the Wiki page, of course) – then I know “what’s what” right?

No, I don’t. And no you don’t either. We are kidding ourselves. As Tony Reinke has written:

Lit!: A Christian Guide to Reading Books

By Tony Reinke

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The Internet presents random fragments of information that flow at us in a stream—a Facebook status update, a new Tweet, even a random email—and attention gets chopped up into small, disconnected fragments throughout the day. The internet encourages superficial browsing, not concentration. (Reinke, Lit!, 141)

Might we even call this pull towards “browsing, not concentration,” a form of illiteracy – not the inability to see words and vocalize them, but illiteracy because we lack the ability to slow down, to digest, to process?

I’m sure researchers have studied this. Recently, for example, Desiring God released a large survey of how our smart phones and social media are changing us (the former: here and the latter: here). And while I’m not sure how I would quantify the type of illiteracy I’m talking about, I do know that I can feel it when I open my Bible in the morning to read. Too often I blaze through a chapter in the Bible at the same speed by which my thumb navigates my iPhone’s screen. This isn’t good. And too often, even when I put in the time, I get little out of it.

It’s into this type of world and this type of reading – a world of sloppy reading – that good preaching should offer the sweet fruit of a close reading of the Bible.

When I Say “Close Reading,” What Do I Mean?

Close reading (and close preaching) sees details, the leaves on the trees. But at the same time, close reading doesn’t become myopic. It keeps an eye on the forest, making the proper connections to broader themes. In other words, close reading sees the Big Story that contains all the little stories.

Close reading explores motive. It requires empathy. Yes, a character did X, but why did he do X? What was he after? Close reading, as one preacher has noted, asks what is the thing behind the thing?

Close reading attempts to understand unfamiliar words, strange concepts, and awkward sentence structures. Just what is that preposition doing there? And why is this word left out and that word included? Why did a character do what they did? Is there a cultural dynamic taking place that I need to become familiar with to understand this passage?

Close reading attempts to understand how the occasion behind the writing affects what is said and done (and what’s not said and not done). And what can we know of the events surrounding the passage that influenced the author to write what he wrote? For example, close reading considers things like what was going on with Israel when the passage was written. Was the passage before David or after? Before the exile of the southern kingdom or after? And in the Gospels, we might ask, where is Jesus at in his ministry? The beginning or the end? Is he in a Gentile region or a Jewish one? And of Paul’s letters, if possible, we might seek to place them in the context of his three missionary journeys recorded in Acts. And of Peter’s letters, we might ask if there was a specific emperor he had in mind when he says things like “honor the emperor” (1 Peter 2:17). (I personally think Peter had Nero in mind which influences how we read the passage.)

Additionally, close reading considers how a passage has been interpreted over time. If the passage is in the Old Testament, did any New Testament authors comment on it? And with an author like John, can we see any developments from his Gospel account to his epistles, which are generally understood to have been written later. And how has the passage been interpreted throughout church history? And how has contemporary scholarship challenged or affirmed traditional readings? Close reading asks questions like these.

The Harvest of Close Reading

These are just a few of the things to consider when reading the Bible closely. And this means that close reading is work – a lot of work. It takes time, concentration, and quiet. It is demanding. I know.

But in my experience, the harvest is worth it. The fruit is sweet, and it can feed people. It feeds me. And this is what good preaching does, or at least should do. It should feed people something worth eating.

By this, however, I do not mean that good preaching is a lengthy, boring presentation of the process of discovery. It’s not that at all. If it feels that way, I’m doing something wrong.

Consider the example of a farmers’ market. A farmers’ market doesn’t exist to lecture us on all the work that goes into growing a peach. Rather, it works like this. When you stop by a farmers’ market on a Saturday morning, what they are saying, in effect, is this:

Hey, here’s some good fruit for you to buy. Check it out. It took us awhile, but let’s not talk about that now. Just know we’ll be here every Saturday morning this summer with awesome produce.

We know it’s hard work running a farm; they don’t have to tell us that.

But Close Reading is Not Just for Preachers

Growing your own observations may feel overwhelming, but it’s the job of all Christians, not just the professionals. This is what it means to meditate on the Word of God.

Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers. (Psalm 1:1-3)

I will meditate on your precepts and fix my eyes on your ways. I will delight in your statutes; I will not forget your word. (Psalm 119:15-16)

This Book of the Law shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success. (Joshua 1:8)

I think Jesus, at least in part, has scripture mediation in view when he tells us to love God with all of our “mind” (Matthew 22:37).

I suspect that if we did press a farmer at the market with some questions about the process of farming, they would tell us that we could do the same thing they are doing, that is, if we just had a little coaching.

They might say,

Oh, you’ll never have acreage and whatnot, but if you are motivated, anyone can grow a few tomatoes in their own backyard. It just takes time and practice. But you should do it. They’ll taste great, and this way, you’ll be more excited to share them with your friends and neighbors.

Sometimes preachers subtly communicate that what they are doing upfront could never be done by those in the pew. This is wrong. We preachers are supposed to “equip the saints for the work of the ministry” (Ephesians 4:11-12), which, at a minimum, must include helping others grow their own fruit, their own observations about the Bible. If we are not doing this, the Bible might as well be in Latin and we might as well be pre-Reformation priests.

Good preaching then, like a farmer at a farmers’ market, should commend the fruit to others – the fruit of a close reading of the Bible. Just think of what the other extreme is. God forbid we preachers should posture ourselves as magicians holding on to our secrets. And, God forbid our published sermon notes would have a footnote that reads:  “Professional driver on a closed course. Do not attempt at home.” May it never be! Rather, the subtext to good preaching should say:

Hey, taste this. Isn’t it good? It took me a while, and I had to pay close attention, but I’m so happy it feeds you. And, oh by the way, I think you could probably do this at home too. Let me help you see how.

Some Tips on Growing your Own Fruit

If your life is inundated with words and information, if your reading looks more like skimming than reading, you are probably normal. But normal means that this skimming probably creeps into your Bible reading as well. And a great enemy of careful, fruitful observation is when sloppy reading becomes habitual.

We.

Have.

To.

Slow.

Down.

I don’t know how much you currently read your Bible. Let’s just say you read four chapters a day. (I pick that because that’s the pace to read the Bible in a year.) If this is you, maybe take a month to not read four chapters a day. Instead, just read four verses, maybe from a Gospel or a New Testament letter. And then do it again the next day – the same four verses. And then, read them the next day too. And the day after that. Write out the questions you have about the passage. Pick up a study Bible and read the entries. Pray. Read the verses again. Pray. Read them again. List your observations. Ask more questions. Why is that word used? Why would the person in the story do what he or she did? What is the thing behind the thing? Do this, not in one day for fifteen-minutes, but do it for two weeks, fifteen minutes each day.

This is hard work; I know. It takes time, concentration, and quiet.

But eating a Honeycrisp apple straight from the tree, a tree you planted and watered and weeded and pruned, is worth it. You’ll taste the difference, and you’ll probably want to share it with your friends.

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Spring Loaded Camming Devices and The Expository Sermon

Picture yourself rock climbing. The sun shines and sweat drips from your forehead. You’re fifty feet above the ground on the side of a rockface. Your arms burn. You keep dipping your sweaty hands in the bag of chalk that hangs from your belt as though that will make climbing easier. Of course, you expect some measure of difficulty—you’re rock climbing after all. But when your pulse begins to climb too high, you pause for a moment to catch your breath. For the first time you glance down. Woah—it’s a long way to the bottom.

But then, as you reach for the next handhold, your right hand slips off the rock. Oops, you think.

Suddenly your right foot slips too. Double oops!

Now you cling with only your left hand and left foot; your body swings out from the rockface like a barn door on hinges. Your thoughts flash to the last anchor you set in the rock. How well did I place it? Will it hold me if I fall?

Climbing as a Metaphor for Life

This situation is a lot like life. You are working hard and go about your days with some sweat on your forehead, or at least under your arms. The kids get the flu, work requires overtime, and drama flares up with your in-laws. But you expect these sorts of difficulties and take them in stride.

Then the CFO of your company announces a plan to “re-organize.” Your job, your income, your livelihood slips away. It’s fine, you think. I can deal. I’m still holding strong. But then your wife says, “Honey, I think I found a lump on my breast.” Now both a foot and hand have slipped off the rockface, and you barely hold it together. Your body swings like a door on hinges dangling above danger. Woah, it’s a long way down.

As a teaching pastor, I think about these types of situations often. And not only has rock climbing become a helpful metaphor for the way I consider life, it’s become a helpful metaphor for something I try to accomplish in my preaching.

But let me back up for a moment.

Lead Rope vs. Top Rope Climbing

There are two main ways to rock climb. Well, I suppose there is a third way, the way of Alex Honnold  free soloing up El Capitan, but let’s not count that as a “way” others should imitate. The first way I have in mind requires using “Spring Loaded Camming Devices,” or just “cams” for short. When you climb with cams, you wedge your own anchors in the rock as you climb up the rockface or you use anchors previously placed by others. They call this type of climbing lead rope climbing, as opposed to top rope climbing. In top rope climbing, your harness is attached to a rope that is looped through an anchor at the top of the climb, hence the name. However, when you climb using cams (lead rope climbing), there’s no anchor fixed at the top of the climb; there are only the cams placed in the rock as you climb.

Therefore, in the event of a fall while lead rope climbing with cams, you don’t need a dozen superficial anchors. Each anchor must count. Each anchor must be firm and deep into the rock. A chintzy fastener placed casually won’t do the job; it won’t take the force of an unexpected fall. Anchors improperly set, even if you have a dozen placed every two feet, will pop under the weight of your fall. Instead, you need just one quality cam wedged into a crevice. Just one cam will hold you when you fall, that is, if it’s properly set.

Deep Anchors and The Expository Sermon

For me, rock climbing with cams is a metaphor for preaching. Too often in sermon preparation I feel the pressure to say everything about everything. But there is only so much time in any given sermon, and a dozen random comments—all true enough—are like chintzy fasteners. They simply won’t hold when hardships cause our faith to slip.

Instead, I want my preaching each week to set just one anchor deep into some aspect of who God is and what he has done, is doing, and will do for us in Christ. People on the face of a rock—people who could lose their grip at any moment—need the stability offered in gospel preaching. I need this in my life too.

Don’t misunderstand me, though. I know sermons do not save people or keep us saved any more than a cam by itself keeps climbers safe. But what that anchor can do, and what a sermon should do, is keep people firmly attached to the rock, or in my metaphor, The Rock. Stability and joy and life are offered to those securely attached to the rock.

Why the Expository Sermon?

Implications of this metaphor extend to how we organize our worship services, attempting to link the themes of sermons and the themes of our liturgy and song. Additionally, consider how this metaphor might challenge Christians to attend church with greater frequency; if you miss chances to insert anchors, you might fall a dozen or two dozen feet before you stop, which breaks bones.

But I want to zero in on preaching. This metaphor is a large part of why I favor the type of sermons we call “expository.” Expository is a term preachers use from time to time, but we rarely explain what we mean by this term. At The Gospel Coalition’s 2011 National Conference, in one of the panel discussions there was a great conversation about preaching generally and the expository sermon specifically (here). In that discussion, Pastor Mark Dever succinctly described expository sermons like this: “In expository sermons, the main point of the Scripture passage is the main point of the sermon.”

That’s simple enough. I like that definition: the one main point of the sermon comes from the same one main point of the Scripture passage. To me, that definition sounds remarkably similar to what I mean when I say that each week’s sermon should put just one anchor in The Rock—deeply and properly.

Don’t hear what I’m not saying. I’m not saying a topical sermon is inherently a chintzy anchor. If you ask me, when done well, a topical sermon has the potential to affix our hearts more deeply to an aspect of the gospel than an average expository sermon. But to also be candid, I don’t have the ability to preach deep topical messages week in and week out. I find preaching good topical sermons overwhelming, and I also find them disconnected from the way most Christians read their Bibles.

I realize that many people who read this blog are not preaching pastors. However, perhaps you occasionally have the opportunity to lead a Bible study of one kind or another. I’d encourage you to consider how “making the main idea of the Bible passage, the main idea of your lesson” might strengthen your lesson by giving your lesson focus.

This article isn’t the place for describing all of the tools pastors use to find the main point of a passage. How to find the main point of a passage in light of what God has done for us in Christ would require another article. But once I find the main point of a passage, my next steps in sermon preparation attempt to mold every aspect of the sermon—the outline, the explanations, the illustrations, the applications, and so on—to serve this one end, that is, serve the main gospel point of the passage. When you and I do that as we teach, I think we can rightly call our lessons and sermons “expository.”

And when we teach the gospel like this week in and week out, we will provide our people with firm and deep anchors to the only Rock who can save us.

[Update: an original version of this article appeared on May 17, 2015 but was updated in January of 2020; Image]