05 - The Technique of Exposition

CHAPTER 5 THE TECHNIQUE OF EXPOSITION

A. PREPARATION IN CONSIDERATION of the matter of preparation it is well to keep in mind that it is a twofold process. First, there must be the preparation of the messenger and then the message, and they must always be in that order. The usefulness of the latter will depend entirely upon the completeness of the former. Let the messenger be prepared of the Lord and then God will enable the messenger to prepare a message for the people. Dr. Griffith Thomas has well said: The call of the present time on theological students, and on the younger clergy in particular, is to give special attention to preaching. Both in theological colleges and in parochial work, we must make preparation for preaching a prominent feature and factor of our clerical life. We must give the best we can in matter and manner. We must work as hard as we can in order to produce the best results. No time, no strength, no thought, no effort, can be too much to devote to this duty. Even if this means the surrender of parochial organizations, the result in the long run will not be harmful, but advantageous. It may be that we need to do less in order to do more. The unlearned (who often prefer to remain in that category) frequently take the position that training and preparation are not necessary. They feel that all they need to do is to open the yarning cavity which leads to the esophagus and a great stream of sermonic utterance will automatically emerge. Such men are inclined to glory in their ignorance, justify laziness, and are usually very critical of any man who seeks to have his ministry enhanced by making adequate preparation. They are constantly misinterpreting and abusing Psalms 81:10, the last part of which reads: “Open thy mouth wide and I will fill it.” Taken in its context, with nothing more than the first part of the verse, which reads, “I am the Lord thy God, which brought thee out of the land of Egypt,” it obviously means that the wonder-working God who worked such a marvelous deliverance from Egypt is still abundantly able to provide for His children. When His people will wait before Him, as the little bird in the nest awaits the worm, with wide-open mouth, they may rest assured that He will fill it with the nutritions of divine truth, hence they shall be filled. When the minister has so waited upon the Lord for such fullness, he then masticates and digests the Spirit-revealed truth and prepares to give it to others in a manner that will be conducive to their reception. The minister is under such a holy and imperative obligation and, under the guidance of God, must ever seek to present this truth with clarity and emphasis, in a systematic and thorough manner. This can only be accomplished with careful and studious preparation. In this matter of sermon preparation there is no substitute for work-spade work-hard work-laborious work. This is even more true of exposition than of any other method. Let those who seek to excel in the realm of exposition recognize to begin with that there is no short cut or easy road to success. It is easier to “get by” with any other type of sermon, if there is a tendency to avoid hard work. Dr. W. B. Riley was well qualified to speak with authority on this matter, and he said:

It is my candid judgment that the average sermon has cost the preacher entirely too little mental endeavor. Among the reasons that there are not more great preachers is the fact that there are no few painstaking students. Good preaching is only and ever the product of great study.

Charles Haddon Spurgeon also had a word to say in this connection: Your pulpit preparations are your first business, and if you neglect these, you will bring no credit upon yourself of your office. Bees are making honey from morning till night, and we should be always gathering stores for our people. I have no belief in that ministry which ignores laborious preparation.

Let us give heed to the words of Solomon, that sagacious and eloquent “Preacher” of the Old Testament: My son, if thou wilt receive my words, and hide my commandments with thee; so that thou incline thine ear unto wisdom, and apply thine heart to understanding; yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou sleekest her as silver, and searchest for her as hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God (Proverbs 2:1-5). As the prospector pursues his precipitous course in search of the precious ore, and the diver scours the ocean floor in search of treasure, so must the minister delve into the Scriptures for that knowledge which edifies and enriches.

Blessed {happy} is the man . . . {whose} delight is in the law of the Lord; and in his law doth he meditate day and night (Psalms 1:1; Psalms 1:2). This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success (Joshua 1:8)

Such excellent advice is probably more applicable to the minister than to anyone else and, if followed sincerely and conscientiously, carries with it the promise of real success. It works most admirably in the realm of exposition.

If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him (James 1:5). That minister who will take time to call upon God expectantly, and will faithfully await His response, will not be disappointed.

Thy words were found, and I did eat them; and they word was unto me the joy and rejoicing of mine heart (Jeremiah 15:16). The timid, retiring, and persecuted prophet found his own heart stirred when God’s Word was absorbed into his very being. He was so thrilled that his depression was turned into rejoicing.

Then I said, I will not make mention of him, nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay (Jeremiah 20:9).

Again, under stress and strain of persecution, with his life in jeopardy, he determined that he would preach no more. Nevertheless, by virtue of the fact that he was literally saturated with the Word, it was like a consuming fire that simply had to find release. He could not contain himself. It was not the result of a sudden inspiration, or an overnight exhilaration, but the outcome of a constant and continual porting over divine truth until it has taken possession of him.

It is only after hours of concentrated perusal of the Word that you are overcome by a holy enthusiasm, and are then in a position to impart it to others in such a way as to create within them a similar longing and desire for living truth. The Bereans “searched the scriptures daily” to examine what was actually there. That is the main business and objective of the minister. Having found what is there we are under obligation to impart it as it is, in its purity, and its unity, in its entirety, with simplicity of understanding. Jesus counseled us to “Search the scriptures; for . . . they are they which testify of me” (John 5:39).

All of this takes time, a great deal of time. We were advised never to undertake to preach a new sermon (one which had not been previously prepared and used) until we had spent at least six hours in preparation. That is a very conservative limitation, particularly in the realm of exposition. When preparing his analysis of the books of the Bible, Dr. G. Campbell Morgan read a book through fifty times consecutively before putting pen to paper. His volumes of pure, chapter-by-chapter exposition (of which, in our opinion, there are none better) give evidence of long hours of diligent toil, concentrated meditation, grueling research, and mental alacrity. He said that he always gave the morning hours to his work, never reading a newspaper until after one o’clock. It paid great dividends. A seminary professor was endowed with a fertile imagination. A student once approached him and elaborated most extravagantly upon this talent, stating that he felt that he would be a success also, if only he had an imagination comparable to that of the professor. When he had thoroughly exhausted himself, the professor replied, “Son, it’s about five per cent imagination, and ninety-five percent perspiration.” So it is. W. J. Dawson once said, “Half the bad theology in the world is due to suppressed perspiration.” Mr. Spurgeon correctly remarks:

Estimated by their solid contents rather than their superficial area, many sermons are very poor specimens of godly discourse. . . . Verbiage is too often the fig-leaf which does duty as a covering for theological ignorance. A minister once left his notes, quite inadvertently, on the pulpit, and was about to leave the church. A young man, noticing the oversight, brought the notes to him. As he glanced at the paper he detected some smudges on the closely written sheet. Upon questioning the minister as to the source of the blots, he received this terse reply, “Sweat and tears.” They are inseparable and essential. Someone has rightly advised: “Prepare your message as though everything depended upon yourself. Then set it aside and pray as though everything depended upon God.” That is excellent advice. God does not, cannot, will not, and never has blessed laziness. He will undertake in a very real way in a providential emergency, but presumption will result in the embarrassment and failure. It seems fitting that we introduce, at this juncture, an extended quotation from Dr. Broadus:

We turn now to the case of continuous exposition. Here, as has been intimated, the first thing to be done is to make a careful study beforehand of the entire book, or other portion of Scripture to which the series is to be devoted. To view every book as a whole, to grasp its entire contents, and then trace in detail the progress of its narrative or argument, is a method of Scripture study far too little practiced. One of the benefits of expository preaching is that it compels the preacher to study in this way. We may say, in general, that no man will succeed in expository preaching unless he delights in exegetical study of the Bible, unless he loves to search out the exact meaning of its sentences, phrases, words. In order to do this, a knowledge of the original language of Scripture is of course exceedingly desirable, but it is by no means indispensable. Andrew Fuller, who dealt largely and successfully in this method of preaching, had substantially no knowledge of Hebrew and Greek, and his writings were devoted not to commentary, but to didactic and polemic theology. Yet he loved to study the very words of Scripture. In all his works it is manifest that he did not content himself with gathering the general meaning of a passage, but was exceedingly anxious to know its exact meaning.

One of the most eloquent Baptist ministers of America, in the earlier part of this century, was never so happy, so charming, as in expository sermons. He, too, was unacquainted with Greek and Hebrew, and was not liberally supplied with commentaries; but he loved, above all things to ponder and to talk about the meaning of God’s Word. {The author here alludes to his kinsman, the celebrated Andrew Broadus, Sr., of Caroline County, Virginia, who, though a man of remarkable gifts and much sought after, preferred, all his life, a country pastorate.-D.}

There appears to have been a change in this respect which is to be lamented. We have a great multiplication of commentaries, and an immense amount of more or less real study of the Scriptures in the Sunday schools; we have many more ministers than formerly who know something of the original languages; but there is reason to fear that the close, thoughtful, lovingly patient study of the Bible is less common among the ministry now than it once was. As to conversation about the meaning of this or that passage, such as once abounded when preachers were thrown together, it has gone out of fashion. A man who should raise such a question now among a group of ministers, sojourning together during the session of some association or convention, would be almost stared at.

We come now to consider the preparation of the message itself. I suppose that the classic expression of all time relative to this vital matter of preparation is found in the homiletic treatment by Griffith Thomas: “We must think ourselves empty: read ourselves full: write ourselves clear: and pray ourselves keen.” That is indeed a concise, but complete schedule, and we should consider each phrase separately and minutely.

“We must think ourselves empty.” That certainly comes first. We cannot do much original thinking if our minds are taken up with ideas and thoughts from other sources. Let our own mental resources be exhausted before turning to other sources. (I have found that this usually does not consume too much valuable time.) It pays to stay with the text until you have squeezed from it the very last drop of juice that you possibly can, before turning to any other library of information. Of course that does not exclude the various versions and translations, or lexicons. By the time that you have fully exhausted your own personal store of original thinking you will have a fairly good foundation for your message. In speaking of his own procedure Dr. Morgan said: For years I have made it a very careful and studied rule never to look at a commentary on a text, until I have spent time on the text alone. Get down and sweat over the text yourself. That is my method. . . . The text is the sermon, and to that the preacher gives himself in serious thought. It may be that is one of the most difficult things to do, but the habit once acquired, becomes one of the joys of life-real, personal, unbiased thinking. It is so easy, especially when one has built up a library, to look at the text, and then turn around and put the hand on a book. It is a real peril. There must be firsthand thinking, actual work, critical work on the text.

“Read ourselves full.” Having completed your own original explorations in the text you will turn to the commentaries, expositions, word studies, and sermons by the leading scholars of the centuries. In many cases you will find that you have already drawn from the text a great deal of that which others have had revealed to them. In some cases you will seem to have unearthed rich nuggets of truth which have apparently been undiscovered by others. This will encourage you to be more diligent than ever in seeking first for original findings. On the other hand, you will also find that you have been on the wrong track in some cases, and have passed over some very significant truths which will add a richness to your message. Many errors can be avoided this way, and much useful material will be gathered along the way, for present as well as for later use. Finally, you will cull out what appears to be extraneous or inappropriate for this particular occasion, and use that which is fitting and applicable.

“Write ourselves clear.” I am sure that most of us have fallen short at this point. I suspect that very few ministers write out in full both sermons each week. However, though we may not make a practice of doing that; or even if we never make a practice of writing out a sermon in full; it is well to constantly write out sentences and paragraphs. It will train our minds to think systematically, clearly; it will develop our vocabulary; it will cultivate clarity of speech and fullness of expression, as well as simplicity of explanation. The more we write the better we shall speak, though we may not say a great deal that we put on paper. It is almost as necessary to say the thing in the right way as to say the right thing. Writing will go a long way toward efficiency in this respect. Sometime it will be well worth while to write out sermons after they have been preached, even though you have no aspirations in the realm of publication. The author has written a lot of things which have not been published. It is just as well that some of them were not.

“Pray ourselves keen.” This is rightly stated last, but not because it is least. While there will be a prayerful attitude all the way through, that the Spirit of God shall overshadow all of our preparatory activities, there must be that final turning of the whole thing over to God. Mind and heart must always be co-ordinated. When we feel that we have a firsthand grasp of the truth contained in the passage under consideration. We need to get on our knees and ask God to put fire into the facts. The slogan of one Christian institution is “Knowledge on Fire.” We must pray that God will make the truth which He has revealed to our minds a living thing in our hearts, and a reality in our own experience, for only then can we hope to preach convincingly and powerfully. To carry on traffic in unfelt truth is a dangerous and unprofitable undertaking.

Having done all in our power to make adequate preparation of both the messenger and the message, we turn directly to God and ask Him to prepare the hearts of those who shall hear it; and to help us to deliver it in such a way as a enable the Holy Spirit to bring about results, which will obviously serve to glorify God in the lives of all concerned. The combination of these four distinctive and guiding principles will assure the kind of success which God desires for us, and guarantee satisfactory results. The minister who is diligent in these matters, faithfully committing all into the hands of God for His approval, endorsement, and endowment of divine grace to present the finished product to the people as he shall direct, will be able to testify with the Psalmist: My heart was hot within me, while I was musing the fire burned: then spake I with my tongue (Psalms 39:3).

B.    PROCESS

Analysis, exegesis, interpretation, and illustration are all combined in expositional preaching. A correct analysis of the content of the passage, setting forth the main theme in orderly and systematic fashion, is most helpful to both the preacher and the audience. The message will be more efficiently delivered, and more easily understood and remembered if it is properly analyzed. The detailed unfolding of certain statements and expressions in the passage will be essential to a proper understanding of the whole. Likewise, the summarizing of certain doctrinal tenets of the faith will also be vital to the objective of the message. Difficult and major points need to be illustrated simply, in order to make the discourse understandable to all present. The presentation of the whole is your exposition. In the realm of art the mallet, the chisel, the pounding, the chipping, the smoothing, the polishing, the arranging of the pedestal, must all be completed before the sculpture is ready to be unveiled. The mortar and pestle, the meticulous measuring and weighing of ingredients must all take place before the chemist can compound the health-producing medicament. Likewise, in the realm of exposition there must be the combining of knowledge and technique to produce the life-giving message of truth by the Holy Spirit, through mortal mind and lips. The exposition may be a comparatively short paragraph, or just a segment of a lengthy narrative; it may be the complete section; it may include the entire chapter, involving more than one complete unit; or it may be a whole book of the Bible, as the occasion seems to demand. For instance, one might take the entire thirty-six verses of the third chapter of John, dealing with the new birth in a very comprehensive manner. Following the discourse of Jesus with Nicodemus (John 3:1-21) is the testimony of John the Baptist (John 3:22-30) and, finally the testimony of the author of the fourth Gospel himself (John 3:31-36). Each section enforces, emphasizes, and enlarges upon the testimony of Jesus himself relative to the new birth.

If one were to treat the narrative biographically, dealing with Nicodemus as a character, then verses 1-21 would be a complete text. (Allusion might be made to John 7:50-52 and John 19:38-39, but not necessarily so.)

Verses 14-18 (John 3:14-18) comprise a paragraph which is complete in itself for a separate discourse along the line of “Life Eternal” or some such theme, without any reference to Nicodemus as a character (though the interview would have to be mentioned) or the new birth as a distinct doctrine. In the fourth chapter of John, you might arrange a message on “The Outcast,” or “A Woman of Samaria,” or some such topic, covering the first forty-three verses biographically (John 4:1-43), as a complete unit. In doing so it would probably be best to omit the paragraph covering verses John 4:31-48. That paragraph could be treated at a different time as a missionary sermon, or some phase of soul-winning, or perhaps at thanksgiving season, since that is the harvest time. In treating a chapter like 1 Corinthians 13, there is almost the necessity of covering it in its entirety. To do otherwise would seem to mutilate it. It is a gem of such perfection that it defies dissection, and demands a platinum setting all its own. In fact, one hesitates to expound it at all, lest it should become soiled in our unworthy hands. There seems to be an apology due before attempting it, and a feeling of inadequacy when it is over. If ever a preacher addresses a congregation disadvantageously it is at such a time. Let us beware lest we “butcher” such spiritual masterpieces.

Now let us give some attention to some guides to the preparation of expository discourses. As has already been stated, the ideal pulpit ministry is the consecutive exposition of a book of the Bible, chapter by chapter (or section by section) Sunday after Sunday. In the first place, the people will know what is in store for them the next Lord’s Day, and many of them will read ahead, and be somewhat prepared at least for the message. The preacher does not have to be casting about in his mind, trying to reach a conclusion as to what he should preach next. It is not a question of simply finding something to preach, but which one shall I preach? Only those who are in the ministry can fully appreciate the difficulty of reaching a decision regarding the next sermon. This difficulty is eliminated by following the consecutive procedure. Then, if occasion demands, and the Spirit of the Lord makes it apparent that something else is imperative, one can turn aside for a Sunday and resume the series the following week. That will do no injury if it happens just occasionally, which is probable. Of course, one cannot always follow the consecutive plan fifty-two Sundays in the year; we doubt the wisdom of doing so, unless specifically led of the Lord in that way. Nevertheless, it is well to do so frequently, and as often as possible. The more you do it the greater will be the demand for it. The people will come to love it and want it always. However, regardless of the procedure followed, the Lord will have some means by which He will guide His servant to the right Scripture at the right time. Much helpful advice is given on the matter of the selection of a text, in some of the volumes of general homiletics. When treating a book of the Bible consecutively, it is well to read the whole book through consecutively to begin with. If it is a very long book read at least the first main section of it carefully, to get a sort of bird’s-eye view of the whole. Then read through meditatively the first chapter or section which you are going to expound, in its entirety, in order to get a grasp of the entire content, at least in a general sense, also to notice the most obvious divisions. Then go back and proceed slowly, verse by verse, sentence by sentence, word by word; “line upon line; here a little, and there a little.” As the light begins to gleam through an opening here and there jot down brief notes and possible applications. Other statements may come to mind occasionally, from other places in the Bible, so you will make comparisons and possibly put down some references, to enforce a particular point of interest or importance. Another Scripture may help to illustrate or unravel the truth at hand. As a rule, it is best to stick to the passage and preach the other one some other time.

Having worked your way through that passage in the Authorized Version, which is good policy because you will use it in the pulpit (if you wish to cultivate the practice of bringing Bibles to the worship service on the part of your people), you will then turn to other versions and translations. Doubtless some phrases or statements did not yield much fruit from the first gathering. It may be that things discovered toward the end of the passage will throw some new light on earlier statements, as you go back for the second reading in another version. Also, different renderings and root meanings of certain words; or a more accurate selection of words and tense derived from other sources; or a firsthand study of the Hebrew or Greek; all will have a tendency to open up new avenues of thought and bring to the surface truths hitherto unseen. “The entrance of thy words giveth light; it giveth understanding unto the simple” (Psalms 119:130) is very true in the matter of sermon preparation. Continued study of the text itself will constantly yield more light upon all matters of divine revelation.

Eventually you will process the chapter with a view to analysis particularly. By this time you are familiar with the content, and are ready to formulate a topic in keeping with the theme of the passage. The logical divisions will be noted and arranged with appropriate headings. Sometimes this all seems to fall together almost automatically, but there are times when it takes extended and arduous thinking to get your material systematically arranged. All of this may result in new findings in the matter of interpretation, in a doctrinal and practical unfolding of the truth. It may be that the analysis will remain incomplete until you have done practically all the research in realms apart from the Bible itself. It is best to get the analysis first however.

Having exhausted all other sources of information you are ready for the commentaries and expositions of the scholars. How it delights the heart, and how glad you are that you exhausted your own thinking first, when you discover that the Spirit of God has unveiled to you a great deal of that which you find in the writings of others! Nevertheless, there will always be matters which were more or less enigmatical to you, or which you have overlooked, that have been made clear to others. We all have a tendency to study from that viewpoint which especially appeals to us (our “bent”) or as someone has said, “our own peculiar style of awkwardness.” For that reason we all make original discoveries and profit by the discoveries of others. When all of these rays of light, which have been seen by the eye of a God-given emphasis, are put into the spectrum of divine illumination, we shall have a panorama of the entire territory.

Then there must follow the deletion and elimination of all material which is extraneous to, or out of line with, the theme for this occasion, even though it be rich and desirable. It will keep, and will be of inestimable value at another time, in connection with another theme, for another occasion. It should be filed away for future reference. Many a good sermon will be salted away for future use, as a result of this research, and will thereby become a most valuable by-product of the original, later becoming its own original.

During this process it is very likely that some illustrations will have come to mind, either Biblical or otherwise, or have been found in the writings of others. Certain matters which seem to require simplifying, by use of illustration, will send you in search of an everyday occurrence, or a poem, or perhaps a verse of a hymn.

There are dangers to be avoided. There is a tendency, especially in the early days of pulpit ministry, to want to preach everything at once. We become enamored with these new revelations (rightly so) and want to pass on all of them immediately, that others may share in the blessing. You can defeat your purpose by giving too much at once. There is such a thing as spiritual dyspepsia. There have been times that I have failed to enjoy a good meal simply because the host overdid it. There was just too much good, rich food on the table at one time. A minister can make the same mistake. Too much new, rich truth at one time can create bewilderment. It is better to confine yourself at the beginning to that which will unfold the particular truth which you feel needs the emphasis. If you are uncertain about something, leave it severely alone. It is better to ignore it than to hash it up and be embarrassed later, when you find how badly you have blundered.

Beware of too much illustration. That is one of the greatest weaknesses of all present-day preaching, and needs to be carefully avoided in the realm of expositional preaching. The very nature of the expository method precludes the abundant use of illustrations or quotations. You have your material before you, and only where explanations are difficult do you need illustrations. Use them sparingly, and sometimes not at all. If that truth has gripped your own heart, you will be able to impart it so that it will do the same for the people. In biographical or narrative exposition there is little need for illustrative material. Doctrinal and devotional sermons will require more in the nature of illustration.

C.    PRESENTATION

We come now to the matter of the outline. It is of far greater importance than some preachers think it is. Of course a man with a very analytical mind might think he had a sermon when he had nothing but an outline, but more often it is the other way. A man may have a lot of good material and not have it properly organized. Consequently, his presentation is poor. Truth systematically presented will always be far more effective than truth heterogeneously presented.

First of all, remember that the outline must always be deduced from the passage in hand, never the converse. Never arrange an outline and then endeavor to make the passage fit the outline. The outline is not an objective in itself, but is just an aid to the objective, which is to present the teaching of the passage in relation to the subject. It is better to have a poor outline which is strictly in line with the text, than to have an artistic outline which necessitates a distortion of the text or a disproportion of truth. An outline is not just a survey. Sometimes a man will go through a passage and jot down some ideas, thinking that he then has an outline. All he has is some suggestive material, which should then be outlined and arranged in an orderly fashion for presentation.

There are a few principles which will assist in the matter of outlining or analysis. First of all, decide on a topic. You may change the wording of it more than once before you have just what you want, but you should at least have the substance of your topic before arranging your outline. The topic, which of course incorporates your theme, must come first. Even though you are not entirely satisfied with the wording, put down something that will summarize the main line of truth which you are going to develop. The selection of the topic will be determined by the central theme of the entire passage. You need to be careful not to select a topic which includes only a portion of the passage, or a part of your message. It must be completely inclusive, and the shorter the better. For instance, if you should be treating the familiar narrative in Luke 15, known as the story of the prodigal son, and emphasizing the need for repentance, your topic might be “About Turn.” If you took for a topic the words, “He Came to Himself,’ it would be only partially covering the story. The former includes the latter and involves all the rest. When you have your topic, at least in substance, you will work out your divisions. The passage will always have a natural division, which will depend, to a large extent, upon the theme or particular emphasis which you have in mind at that time. The same chapter might be treated at different times, once as a biographical and later on as a doctrinal sermon. In each case the topics and the divisions would be quite different. Sometimes you will have possibly eight or ten verses in one division, and only one or two verses in another, depending upon the importance of the content or the continuity of thought therein.

There can be no hard and fast rule advanced which would apply to all sermons in connection with the number of divisions or subdivisions. I believe it is generally conceded that main divisions should be from two to five. If you go beyond five, there is a danger of becoming tedious or wearisome, and there is probably a lack of unity. Solomon said, “A threefold cord is not quickly broken.” Through personal experience and the study of written sermons I have concluded that the ideal arrangement for a sermon outline is one with three major divisions and two subdivisions under each main division. There will always be exceptions to that, but, for the most part, we believe that arrangement will be most beneficial to both preacher and hearer. Each main division will be a further unfolding of the main theme, as stated in the topic, and each subdivision will be a further unfolding of the truth stated in the heading of that particular division.

Continuity is the primary advantage of the outline, so be careful to make every point line up with your subject, which is set forth in your topic. This cannot be emphasized too much, because the whole value of your outline depends upon it. Unless every part of your outline will dovetail together with every other part, and mesh like the gears in the transmission of a car, there will be confusion, a lack of progress, and the probability of a crash.

Originality is also most desirable and highly beneficial. Compose your own outline, do not borrow it. You may be able to find a much nicer looking outline in the Pulpit Commentary or a volume of sermons, but your own will be much more effective, simply because it is your own composition, and you know that it will work. There are several reasons for that. First of all, having created it you have a reason for every part of it; it has a vital connection with the text. Every heading is meaningful because it is the product of the passage itself. There is such a definite and vital connection between the heading and the text that a single glance is sufficient to refresh your mind concerning a whole segment of divine truth. It can readily be seen by this that, in order to originate a good outline, you must necessarily be thoroughly familiar with the passage in hand, and that requires thorough study and research. It works to advantage both ways. A good outline will keep the preacher from wandering and also enable the listeners to retain the message a great deal longer. In this connection it should be stated that alliteration can be most helpful. Words beginning with the same letter or having a similar sound, whether there be contrasts or comparisons expressed, will flow smoothly and have a tendency to fasten the spoken facts in the minds of the listeners. Of course this can be carried to extremes. Once someone related to me an outline on the prodigal son; it went about like this, as I recall: THE PRODIGAL SON 1.His madness a. He wanted his tin b. He Surrendered to sin c. He gave up his kin 2.His badness a. He went to the dogs b. He ate with the hogs c. He hocked all his togs 3.His gladness a. He was given the seal b. He ate up the veal c. He danced a reel

Some might even dare to preach on a thing like that, but the man who has the audacity to do so should be asked to surrender his credentials. The outline is to the sermon what the skeleton is to the body, so let us ever keep in mind that the pulpit is not a museum but an art gallery. The outline must be clothed with the message. To remember an outline is of little value, but to recollect a message by virtue of a well-planned outline is of inestimable and eternal value.

Having formulated an outline in keeping with your topic, and having then arranged your material under the various headings, consideration should be given to the manner in which you will present it.

First, your introduction. It should be well thought out and definitely planned, but brief. A wearisome introduction can ruin an otherwise good message. The connection with the context should be made clear, sometimes including what is to come perhaps in a later message, as well as what has gone before, in order to give the true setting. Every “therefore” and “wherefore” involves at least a word of explanation concerning what has been said or written previously. Dr. B. H. Carroll has textual preaching in mind, but his advice is excellent in the expositional realm also, when he says:

Whenever you take a text there is always a better sermon in it, according to its true meaning, than any sermon you can preach away from it. Every preacher is under obligation when he selects a text to give its primary meaning and then its contextual meaning. Then he may deduce from the principles involved a new line of thought. But his new theme must be a logical development from the primary and contextual meaning. He should never take a text and preach a sermon without telling what it means primarily and in its context. The introduction, showing the contextual connection, should be particularly brief in consecutive exposition, where the series is being developed with a continuity of thought under a particular theme. Nevertheless, the situation, the locality, the circumstances or conditions prevailing at the time; all of these should be pointed out clearly, if the passage requires it, before launching into the main discussion. Even in your introduction it is well to direct the thinking of your congregation toward the main idea that you intend to put across, so that thought will be predominant in their minds throughout the entire discourse. With the core of the main theme implanted in the minds of the people, in its true connection, you are ready to proceed with the discussion. Blending it all together as one complete unit you will move smoothly and organically from one division to another, as from score to score in a piece of music, building up to a grand finale and climax. Preach what you know and what inspires your own heart, and leave the rest. Give prominence to that which is vital, and do not become bogged down with needless details; there is real danger of becoming snagged on some matter of lesser importance, thus wasting precious time that should be utilized in presenting corporate nothing which has no direct bearing upon your main theme.

Never avoid those matters which may seem to be objectionable to some, or which present difficulties, but preach what is there without fear or favor. It is the Word of God and needs no apology. Preach “the truth, the whole truth, and nothing but the truth” as it is set forth in your text. Carry your listeners along with you, passing quickly from one level to another, ever upward, until you have them waiting with bated breath for the final climax.

Then bring the message to a definite conclusion. That is just as important, perhaps even more so, than the introduction. Have a properly planned stopping place. Know just how, when, and where you are going to stop, and then-STOP! There may be no Biblical basis for it but, “Blessed is that preacher that knoweth when he is through, and then stops” is an excellent homiletical beatitude. So many otherwise good messages have been ruined because the preacher either did not know when stop, or ignored the stop sign. A professor gave his students three good principles by which to govern their delivery: 1. Stand up. 2. Speak up. 3. Shut up. Be sure to plan your conclusion and stick to it. When you get so enthusiastic that you feel you cannot stop, remember that the people may be feeling that they cannot sit. The whole value of your message could be ruined by prolonging your conclusion. No one has ever been offended, no one has ever become dilatory about church attendance, no one has ever become inattentive, because the sermon was too short. We are not arguing for sermonettes (they produce only Christianettes), and we are convinced that at times the expositor can afford to have a longer message than usual, but be most careful not to impose on the most patient and appreciative people in the world-your congregation.

Then, too, be sure that your conclusion really concludes the message, don’t just dribble off. Bring the message to an end in such a manner that the people feel that nothing more needs to be said. This is it, now all that remains to be done is to put into practice what has been taught. In connection with your conclusion, is your final application. This, too, should be well planned and should blend into your conclusion. In one sense it is a part of or perhaps becomes your conclusion. While there will be applications all through the message, there is one final application of the primary truth which is set forth in your topic. It is not sufficient merely to show what God desires or requires of those who would receive His approval, or even how He makes these things to become operative; but we must show how these things apply to each individual life in a practical outworking in daily experience. People must be made to feel that this particular matter is of supreme importance at the moment, and that God is expecting everyone to act upon it here and now, fully yielding to His claims and expectations in this matter. The application must be personal, it must be practical, it must be pertinent.

I recall hearing a very good sermon on the threefold temptation of Jesus, some years ago. It was well prepared and ably delivered. The conclusion was excellent, showing that the end never justifies the means. To illustrate, the preacher cited an instance in South America, which was well chosen and very appropriate. Since I happened to be familiar with the conditions existing in that church I could see how well that message fitted the local situation. The preacher had very adroitly brought the truth to bear upon the need and I anticipated his application. He had them “on ice” and there could be no escaping the truth and the necessity of their yielding to it. He had done the job so efficiently that no one could reasonably take offense, no matter how personal the application. My appreciation of his discernment (he had not been there long) and his courage was continually mounting. However, to my surprise and disappointment, he left them stranded in South America. Doubtless the people felt that the principle worked fine in the southern atmosphere and should be adhered to down there, but they were definitely not made to feel that they were flagrantly defying that same principle in their own lives and in their church. They should have been made to feel that the principle demanded immediate conformity on their part, and they could not expect the blessing of God upon their church until they did something about it. He had a conclusion without an application, which is a tragedy. “Whatsoever he saith unto you”-conclusion; “do it”-application.

There are many things which need to be simplified and clarified and this can be done only by use of an illustration. By use of commonplace things spiritual matters difficult to understand will be made understandable and capable of apprehension. Jesus often took the common things of everyday life to illustrate and thus simplify the deep things which so often mystified his listeners. The door, the vine, the branch, the salt, the light, the bread, the water, and many more. Family relationships, agriculture, mechanics, natural science, botany, astronomy, sociology, and various other arts and sciences all contribute splendid illustrative material to give mental pictures of truths that are designed to activate the heart and life. It is well to remember that primarily we are not teaching facts but people. The real test of good preaching is whether or not the people learned anything from the message.

It has already been stated that illustrations should be used sparingly. Present-day preaching is lopsided due to the fact that there is in it such a preponderance of illustrative material. Most modern sermons are from eighty to ninety per cent illustration. Some of them are nothing more than a topic and a collection of illustrations. They do not edify, and have no lasting value.

Expository preaching will require fewer illustrations than others. In some cases you will not use any. That may sound farfetched, but I have seen the most rapt attention at times when there are nothing but pure exposition. It is doubtful if more than twenty-five or thirty per cent of the time should ever be given to illustrations, and usually less than that. Of course that means very thorough preparation and careful description on the part of the preacher.

Above all else there should be the strict avoidance of wearisome details. We have listened to some illustrations that were so long and drawn out that we anticipated both the story and the point before the preacher was half through. That is boring. We could not help but feel (whether justly or not) that all this needless detail was just padding to substitute for a lack of real preparation. Condense as much as possible, and hasten on just as quickly as you can to the truth which you are seeking to present. It is true that illustrations are windows which let the light in, but do not make a religious greenhouse out of the pulpit. It then becomes fragile and lacks solidarity. Hothouse plants cannot stand the weather on the outside. Our people need to be “rooted and grounded in love” and in the truth of God, that they shall be “no more children, tossed to and fro, and carried about with every wind of doctrine,” and perverted by “the wiles of the devil.” They need to “grow up into him in all things, which is the head, even Christ” (Ephesians 4:14-15). Stories, no matter how fitting or how well told, will never bring that to pass. Be sure that the stories really illustrate. We have heard most interesting and inspiring incidents related which had no bearing upon the subject matter at all, and did not have any connection with the truth just stated. The preacher had just come across it, or it was fresh in his mind, and he used it. No matter how inspiring or though-provoking it may be, if the account is irrelevant, it is useless. The same is also true of poetry. As a rule it is not best to start a message with an illustration, particularly an exposition, but there are times when this can be done quite effectively. The converse is true concerning the conclusion. One of the very best ways to conclude a message is with a fitting and gripping illustration.

There is also the matter of recollection. Sometimes it is difficult to bring to mind the right thing at the right time. Though you have not forgotten it you may not be able to recollect it at the precise moment that it is needed. The use of notes, for this purpose, is something else which needs careful consideration, because it can greatly enhance or detract from the value of the message. There is great need for a proper balance here. We know of a man who can give the entire Scripture passage from memory, and then proceed to deliver a well-planned and powerful message without the sign of a note before him. I wish that it were possible for me to do so, but my mind is not so constructed. We know of another man, one of the nation’s most prominent preachers, who takes his sermon almost verbatim into the pulpit with him. However, unless you happened to be sitting in the choir (or were as curious as I am) you would not be likely to know it. His use of notes is so dexterous as to be of no disadvantage to him, nor is it obnoxious to his congregation.

These two men are not representative, they are exceptions. Most men who preach without any notes at all will have a tendency to wander, or to get the cart before the horse. It is difficult for the average man to carry a continuous analytical discourse through a period of thirty minutes or more without notes, unless it happens to be one which he has used often enough to develop thorough familiarity with the message. Likewise, if a man has a manuscript before him he will almost certainly become married to his notes, and lose the attention of his people. There is nothing more provoking than a prolonged pause, while the preacher juts out his chin and gazes through his bifocals, trying to find his place.

There should at least be a skeleton outline, with a few phrases here and there, a pungent statement, an epigram, a quotation, or a note to recall an illustration. The writer has found that one side of half a regular size letterhead is quite sufficient, as a rule. Occasionally there is need for a few extra words on the back. Poems can be on a separate piece of paper, if you do not quote from memory. If you memorize, all you need is the title. The ideal arrangement is to have a full length manuscript in the file to be consulted beforehand, and a condensed skeleton to take into the pulpit. Even then we should not be bound to those things that we have, brief or otherwise, but leave our minds open for fresh thoughts which will come from God, sometimes on the spur of the moment, and most frequently when we have made thorough and careful preparation.

Much care should be exercised in the use of notes, however brief, so that people will not be conscious of their use. Not that there is any lack of virtue in the use of notes, but an awareness of it is distracting. I was greatly encouraged one time, after having conducted services in a neighboring church for a week. A competent attorney, himself a public speaker and Bible teacher of ability, said, “One thing I appreciated about your preaching was the fact that you do not use any notes.” He was amazed when I told him that I had used notes for all but two of the sermons, and said, “Well, I watched carefully, but I could not detect it.”

It is not accidental. It is the result of much careful endeavor to develop a technique that will in no way distract or detract from the concentration of the people upon the truth of God which is being presented. In other words we must avoid bringing the workshop into the pulpit.

Finally we might consider the use of the proposition. You will wonder why that should be left to the last, because it obviously belongs at the first of this discussion, in the order of things. There is a great deal of difference of opinion on the use of the proposition. Some feel that it is indispensable, that a sermon is crippled without it. Others see no need for it. Not too much has been said on the matter by the specialists. Doubtless many have been using the proposition without particular consideration of it as such, or of its significance. Dr. Whitesell has this to say about it: The proposition is the gist of the sermon, the sermon condensed into one sentence, the spinal column running through the message. It is the thing you wish to prove, and becomes the core of the whole message. It is the thing the lawyer states when he begins his plea before a jury; it is the thing the legislator states when he begins to plead for the passage of a favorite measure. It should be stated as an affirmation, or as a question, in one sentence. . . . If a preacher has a good proposition and keeps to it, his message will have unity, progress, clarity, weight, and punch; but if he lacks a proposition, he will flounder and get nowshere. Dr. Charles W. Koller says that the difference between the subject and the proposition is this: the subject is what you are going to talk about, the proposition is what you are going to say about it. The proposition is the sermon in a nutshell.

What the “lead” is to the journalist the proposition is to the preacher. Good journalism calls for a pithy, catchy, condensed headline, followed by a concise summary of the whole story, and then the detailed account. The headline is to create sufficient curiosity to catch the reader’s attention; the “lead” is to develop enough interest in the story to make the reader want to know all of the facts in the case. So it is with the proposition. It whets the appetite of the hearers, so that they will want to follow on to discover how these things can be deduced, how they can be substantiated, and what is the significance of the ultimate conclusion. The proposition will usually come immediately after the topic, but it may follow the introduction, depending upon the content or length of the introduction. In one sense it should be incorporated in the introduction.

It may seem that there is a host of constituent elements in a sermon; but most preachers have these various parts to their sermons, whether or not they have given it special consideration, or diagnosed and pigeonholed each part. There must be a blending of these elements into a smoothly flowing stream of spiritual truth that will charm the audience into humble and sincere obedience to the divine purpose.