Though the Great Commission (Matt. 28:19,20) does not identify how the gospel should be preached, it does set forth the ultimate goal of Christian ministry: to make disciples through the effective proclamation of Christ.
Thus, all preaching must aim to achieve the objective of making Christian disciples. Evangelistic preaching is the doorway to this quality of disciple-making. Pastoral preaching seeks to mature the listener in "righteousness, that the man of God may be complete, thoroughly equipped for every good work" (2 Tim. 3:16,17).* In either case, preaching must invite the listener to experience life in all its fullness (John 10:10; Acts 5:20).
Undoubtedly, this is the desire and objective of every authentic Christian preacher. But just desire alone will not achieve the purpose. Methodology-how one goes about preaching-plays a vital role in presenting an effective message. The preacher must have a mastery of the vital methodological elements involved in the development and delivery of a sermon. These elements include both objective and subjective components. The objective ones are the homiletical goal, the biblical and Christocentric foundations of the sermon, and a balanced sermonic diet over a period of time. The subjective dimension includes the preacher's experience.
Have a homiletical goal
A professor of homiletics might say, "Exegesis emphasizes a rather small, selected portion of the text; theology traces threads of thought throughout the whole of Scripture; and homiletics seeks to tailor the fabric to fit the listener at a particular time and setting."
God's self-revelation in the Scripture shows that He revealed Himself mostly in a more homiletical manner in contrast to an exegetical or theological manner, even though theological significance was never absent. In other words, God revealed information about Himself which was most needed at that particular time. For example, God did not send the message of Amos to Adam and Eve; He revealed only that dimension of His nature and character that was pertinent to the first couple in their setting. Exodus does not contain the same emphasis as Jeremiah. The point is this: throughout history God has been listener-sensitive.
Today's Christian preacher has received centuries of divine revelation, with both advantages and challenges. The advantage is that the preacher has a vast array of exegetical and theological material. The challenge lies in taking that material and tailoring a message that will suit the listener. Thus, homiletical goals vitally affect a preacher's methodology and the effectiveness of his or her preaching.
However, this does not negate the crucial importance of exegesis and theology. Homiletics without exegesis and theology will fail in its ultimate objective of making disciples. To understand the close link of exegesis, theology, and homiletics, consider the example of preparing and serving a meal. The preparation begins with the choosing, washing, chopping, peeling, etc. of all the ingredients necessary for the meal. That's the work of the exegete. The theologian is the cook who prepares soups, salads, entrees, and desserts. The homiletician is the waiter who considers the individuality of the patron and says, "Try this; it's great and good for you." Homiletics serves what has been prepared in the back. Thus, the minister must be an exegete and a theologian, but as a homiletician the goal of the minister is to assess the situation of the listener and then share the resources, provisions, and purposes of God for that listener in the most appropriate manner possible.
Make the message biblical
Though homiletics needs to be listener-sensitive, Christian preaching must always be biblically-sourced. That is to say, a sermon must always derive its emphasis from the Bible. This emphasis requires that the thrust of the sermon harmonize with the comprehensive revelation of God's nature and character as evidenced in Scripture. A collection of biblical sound bites does not necessarily comprise a biblical sermon. The three phrases "Judas went out and hanged himself," "go and do like wise," and "what thou doest do quickly" arranged in such a manner contradict the intent of the gospel message even though all three share a biblical origin. Thus, a biblical message must be properly rooted in the immediate text and larger context of Scripture, developing an emphasis that authentically represents the qualities of God.
A biblical message, however, may not require repeated, explicit references to a biblical source. The preaching of Jesus, particularly in His parables, is a good example. Jesus was contemporary and listener-sensitive. When He preached, His listeners did not have a copy of the scriptures in their hands. He would tell stories to illuminate the principles of God's character and purposes for their lives. In this we have an illustration of biblical preaching that may not directly utilize a lot of the biblical text.
So, as preachers consider the purpose and context of the preaching event, they must face the question: "What is necessary on this occasion to reach the listeners with a message from God that biblically and authentically represents His character and purpose for their lives?"
Frequently, preachers consider first the instructional dimensions of a pas sage or topic. But the best means to achieve an instructional objective is an indirect approach that focuses more on the affective elements of the listener rather than the cognitive. In other words, let the sermon be an occasion in which the preacher assists the listener not only to know what God says cognitively but also to experience emotionally God's power and presence.1 Such a sermon may have instructional elements (rebuke, encouragement, celebration, etc.), but the main purpose would be to facilitate an aspect of God's being appropriate to the occasion.
A relevant, biblically based message directs the homiletician to keep in mind the listeners in the process of sermon development. Chapell offers a valuable homiletical tool which he calls the Fallen Condition Focus (FCF). The FCF tool consists of three questions the preacher presents to the text and the preaching occasion. "What does the text say? What concern(s) did the text address (in its context)? What do listeners share in common with those to (or about) whom it was written or the one by whom it was written?"2 The FCF tool keeps the minister from becoming overly focused on exegesis and theology. Thus, when preachers speak they will be inclined to present a sermon rather than a collection of commentary notes or a lecture on some aspect of systematic theology.
Related to the FCF is the paradigm of how the biblical passage or theme presents the status or condition of the original and contemporary listener. The context of the biblical situation may look at the original listener as a rebel, as a victim, as ignorant, as underachieving, as disillusioned, or as affected with other aspects of the human condition. The biblical sermon thus addresses the listener not only with information appropriate to the condition but also in a manner and tone harmonious to the character and purposes of God in the given context both ancient and contemporary.3
Make the message Christ-centered
Chapell's comments concerning the Christocentric framework and focus of the sermon are worth noting: "However well intended and biblically rooted may be a sermon's instruction, if the message does not incorporate the motivation and enablement inherent in a proper apprehension of the work of Christ, the preacher proclaims mere Pharisaism."4 Again, just as biblical sound bites do not necessarily comprise a biblical message, sound bites from the words of Jesus or snippets from His life and ministry do not necessarily make a message Christ-centered. The content and tone of that which focuses upon Christ must harmonize with the character of Christ manifested in acceptance, forgiveness, faith, empowerment, commitment, en durance, service, and love.
Chapell notes that every biblical pas sage must be viewed from at least one of four redemptive perspectives related to the person and/or provision of Christ. A passage may be: (1) predictive, (2) preparatory, (3) reflective, or (4) resultant of the person and ministry of Christ. 5 With these redemptive and contextual perspectives in mind, the preacher can develop messages that are biblical and Christ-centered, and the message will ultimately focus on the forgiving and empowering grace of God.
Provide balanced homiletical nutrition
Paul wrote that "all Scripture" is useful "for doctrine, for reproof, for correction, for instruction in righteousness" (2 Tim. 3:16). James wrote that God's Word "is able to save your souls" (James 1:21). These words underscore the manifold purpose of Scripture complementing the Great Commission to go and make disciples.
The task of the preacher is to serve a well-balanced scriptural diet providing recurring invitations to accept the lord ship of Jesus and ongoing instruction, encouragement, and celebration of a maturing discipleship. This requires that the preacher consider the immediate and long-range felt and educational needs of the congregation. It also means that the preacher should seek a balanced emphasis in the sermonic schedule. A pastor may present a progressive expository treatment of a book in the Bible and balance it with a thematic or topical approach. Another approach is to consider how the scriptures relate to contemporary issues. In presenting a sermonic diet that encompasses the whole counsel of God, the preacher can seek the aid of an appropriate group (representing a cross section of the congregation) that can help assess current needs and trends. Periodic meetings with this group for feed back and planning assists the preacher to stay in touch with the needs of the listeners and how those may be met by the preaching event. Being listener-sensitive is vital to the proclamation.
While the Bible is always to be the foundation of the sermon, that does not preclude the preacher from reading widely. In fact, such reading is necessary. The insight and experience of others in their study and proclamation of God's Word can help one to know how different minds have struggled with understanding God's purposes. However, preachers should first experience the conception of the core idea, plan, outline, or objective by prayerfully analyzing and living with the text be fore they begin to consult other works.
The preacher should also be aware of current events and trends and be able to relate to them in a relevant manner either directly or indirectly as the topic and occasion demand. While often the best illustrations come out of one's own experience or observations of life, effective illustrations can still be employed from stories and the experiences of others. Here again, balance is important.
The sermon delivery should also aim to keep the listener focused on the ultimate goal or purpose of the mes sage. This calls for wisdom and discretion. While the preacher should acknowledge others' contributions to the message, preaching is not meant to magnify one's research, scholarship, or innate intelligence. Let the sermon be authentic in its biblical foundation.
Turn ink into blood
The methodological strategies considered so far have focused primarily on the objective elements of sermon preparation. But effective preaching also contains a subjective dimension: the experience of the preacher. T.S. Eliot once spoke of "turning blood into ink" and "turning ink into blood."6 The Bible is a record of God impacting human experience. It is blood recorded in ink. The preacher is called upon to facilitate the ink, the record of God's acts, to be trans formed back into blood in the lives of listeners so that the listeners experience the impact of God's presence and action anew. In order for this to happen, the ink of the text has to be first transformed into blood in the life of the preacher so that the preacher can be an agent for the renewal of life through the blood for the listeners.
Wiersbe comments: "We're sharing what is personal and real to us. The messenger is a part of the message because the messenger is a witness."7 For me this transformative experience occurs most often when I prioritize and guard the hours of personal/devotional reading, reflection, prayer, and sermon preparation. For me ink becomes blood when the two are seen as separate yet related. The distinct focus of each can feed and lift the other. Ink becomes blood when the Holy Spirit is allowed to spark a fire in the heart (Jer. 20:9). Such can occur at all stages of the sermon process conception of a sermon idea, development of the sermon, crystallization of an illustration, the writing process, and by all means during the delivery of the message as an act of worship and ministry.
But the transformation of ink into blood requires more than just a time frame. It calls for an attitude. Paul counseled Timothy to "give yourself entirely" to the calling, the source, the task, and the skills of ministry (1 Tim. 4:15). In order for the ink of the scriptures to be transformed into blood through our lives and ministries, we are to give the very best that we have to offer in the preaching of the Word.
Furthermore, the transformation occurs through the ministry of the Holy Spirit in the preacher's life, study, preparation, and delivery of sermons. Jesus stated that the presence and empowerment of the Holy Spirit is a gift (Luke 11:13). The Holy Spirit empowers the proclamation of Jesus (Acts 2). The Holy Spirit brings about conviction and conversion in the life of the preacher and the listener (John 16:8). Without the empowering of the Holy Spirit, methodologies may be honed to human excellence but will result in little or no disciple making or disciple maturation.
Conclusion Throughout Christian history the effective fulfillment of the Great Com mission has always been accompanied by powerful preaching. And in many of those notable periods the impact of the gospel was realized because the preachers, under the leading and empowerment of the Holy Spirit, pursued excellence in their practice (methodology) of presenting the Word of God to their generation. By identifying homiletical goals, by grounding the message in the Bible and the grace-oriented ministry of Christ, by effectively utilizing the scholarship and experience of others, and by humble dependence upon the leadership of the Holy Spirit in one's personal, pastoral, and pulpit life, preachers today may experience a fullness of heart, knowing that they have been and are employed by Jesus Christ to make and mature disciples.
*All Scripture passages in this article are from the New King James Version.
1. See Henry Mitchell, Celebration and Experience in Preaching (Nashville: Abingdon Press, 1991).
2. Bryan Chapell, Christ-Centered Preaching: Redeeming the Expository Sermon (Grand Rapids: Baker Book House, 1994), 43.
3. See Mike Grave, The Sermon as Symphony: Preaching the Literary Forms of the New Testament (Valley Forge, Penn.: The Judson Press, 1997).
4. Chapell, 12.
5. Ibid., 275.
6. See Charles Bartow, God's Human Speech (Grand Rapids: Eerdmans Publishing, 1997), 63, 64.
7. Warren Wiersbe, "Your Preaching is Unique," in Changing Lives Through Preachingand Worship, ed.Marshall Shelley (Nashville: Leadership/Christianity Today, Random House, Inc. 1995), 7.
