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BIBLE STUDY 1

CERTIFICATE IN CHRISTIAN SERVICE.

Module 1

HOMILETICS

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Index Page

1. Introduction. 6

1.1. The Name Homiletics. 6

1.2. The Concept of Homiletics. 6

1.3. The Ministry of the Word. 7

1.4. The Purpose of the Ministry of the Word. 8

1.4.1. The uplifting of the Church. 8

1.4.2. Conversion of Unbelievers. 8

1.4.3. The glorifying of God. 9

1.5. The Subject of the ministry of the Word. 9

1.5.1. Psychological qualities. 9

1.5.2. Religious-ethical qualities. 9

1.6. The Fabric of the ministry of the Word. 10

1.7. Reference. 10

2. The Layout of a Sermon. 10

2.1. Objection to the Sketch. 11

2.2. The Value of the Sketch. 11

2.2.1. It gives the preacher self-confidence. 11

2.2.2. It helps the preacher to remember. 12

2.2.3. It helps the listener to remember the sermon. 13

2.3. The structure of the Sketch. 12

3. The Theme. 14

3.1. The Definition of the Theme. 14

3.2. Distinction between Subject and Theme. 15

3.3. Selection of the Theme. 15

3.3.1. The Congregational Needs. 15

3.3.2. The Preacher's Temperament. 15

3.3.3. The Preacher's Experiences. 16

3.3.4. The Preacher's Concept of the Word. 16

3.4. The Properties of a Good Theme. 16

3.5. Methodology. 17

3.5.1. The Logical Approach. 17

3.5.2. The Rhetorical Method. 18

3.6. Reference. 18

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4. The Text. 18

4.1. The Importance of the Text. 18

4.1.1. It gives power to the Sermon. 18

4.1.2. It limits the preacher to his theme. 19

4.1.3. It makes the sermon a unit. 19

4.1.4. It works variety in the hand. 19

4.1.5. It makes the audience familiar with the Scripture. 19

4.2. The Choice of the Text. 19

4.2.1. Ensure that the sentiment of the text is inspired. 19

4.2.2. Choose a text that embeds the thought as a whole. 20

4.2.3. Avoid texts whose meanings are not clear. 20

4.2.4. Select texts that draw you. 20

4.2.5. The type of audience also helps in deciding on a text. 20

4.3. Declaration of the text. 20

4.3.1. The text must be declared in its context. 21

4.3.2. The text must be declared in its language. 21

4.3.3. The text must be declared in the light of the culture, history

and geography of that time. 21

4.3.4. The text to be declared in the light of the rest of Bible. 21

4.3.5. The text to be declared in the light of the dispensations. 22

4.4. References. 22

5. The Introduction of the sermon. 23

5.1. Purpose of the introduction. 23

5.1.1. It should attract attention. 23

5.1.2. It must raise awareness. 23

5.2. Preparation of the introduction. 24

5.2.1. The Explanatory Method. 24

5.2.2. The Presentation Method. 24

5.2.3. The Proposition Method. 24

5.3. The variety of the introduction. 25

5.4. The writing on the introduction. 25

6. The Main Divisions. 25

6.1. Value of allocations. 26

6.1.1. It contributes to the clarity of thought. 26

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6.1.2. It increases the value of the sermon for the audience. 26

6.1.3. It helps the listener to remember. 26

6.1.4. It impresses the hearer. 26

6.2. Constructions of allocations. 27

6.2.1. THE SCOPE OF THE MAN'S SIN. 27

6.2.2. THE NATURE OF MAN'S SIN. 27

6.2.3. THE CONSEQUENCES OF MAN'S SIN. 27

6.2.4. THE EXTENT OF THE MAN'S SIN (9-12). 27

6.2.5. THE NATURE OF MAN'S SIN (13-18). 28

6.2.6. THE CONSEQUENCES OF MAN'S SIN. 28

6.3. The Qualities of good divisions. 28

6.3.1. It should be related to the theme. 29

6.3.2. It must have a logical development of thought. 29

6.3.3. It should be made as short as possible. 29

6.3.4. It should be placed in order. 30

6.4. The Amount of Divisions required. 30

6.4.1. The theme determines the amount of divisions. 30

6.4.2. The amount of divisions in a sermon is based on the contrasts. 30

6.4.3. Sermons based on stories. 30

6.4.4. In sermons based on a text. 31

7. The Conclusion. 31

7.1. The need for a well prepared conclusion. 32

7.2. The method for optimal efficiency. 32

7.2.1. Recapitulation. 32

7.2.2. Illustration. 33

7.2.3. Appropriate quotations. 33

7.3. General notes regarding the conclusion. 33

8. The Preparation of a sermon. 34

8.1. Indirect preparation. 34

8.1.1. The preacher's daily prayer. 34

8.1.2. The preacher's daily life. 34

8.1.3. The Preacher's daily Bible study. 34

8.2. Direct preparation. 35

8.2.1. Starting early with your preparation. 35

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8.2.2. Read the passage repeatedly over. 35

8.2.3. Make use of a concordance. 36

8.2.4. Consult other authors. 36

8.2.5. Make draft notes. 36

8.2.6. The sermon to be completely written out. 37

8.2.7. Familiarize yourself with the content of the sermon. 37

8.2.8. Dedicate yourself and your sermon to the Lord. 38

8.3. The Criteria of good material. 38

8.3.1. It must be vigorous. 38

8.3.2. It must be original. 38

8.4. References. 39

9. The Delivery. 39

9.1. The preacher’s conduct. 39

9.1.1. He must be humble, but he must not be slavish. 40

9.1.2. He must be serious, but be self-controlled. 40

9.1.3. He must be polite and still be loyal to its listing. 40

9.1.4. He must be neat in appearance, but not too showy. 40

9.2. The preacher’s language. 41

9.3. The preacher’s voice. 41

9.4. The preacher should expect results. 43

10. Various types of sermons. 43

10.1. The Textual Sermon. 44

10.2. The Topic Sermon. 45

10.3. The Expository Sermon. 47

11. Collecting of material. 49

11.1. System of large envelopes. 50

11.2. System of a great book. 51

12. Bibliography. 52

13. Assignment. 53

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Introduction

Since the second Chapter of the Book of Acts when Peter rendered the first

inspired message with great impact, the art of preaching filled one of the main

roles in the method of spreading the Gospel. For this precise reason Paul

exhorted his spiritual son Timothy when he said: "preach the Word" (2 Tim. 4:2).

Only then wills the Great Command of Christ to His Church: "Go into all the world

and preach the Gospel to every creature" (Mark. 16:15), be fulfilled.

Careful consideration of preaching in the Bible shows that is not about whatever

lies in the human ideas about God, but in what God did for man. Therefore,

preaching is taken from the Word of God, the record of what God has done for

man, rather than an outpouring of human speculation. Donald Miller puts it so

well for us when he says: "True preaching is God's Word to man rather than

man's word about God. . . ". Paul emphasized this truth to the Thessalonian

readers when he wrote to them: " when ye received the word of God which ye

heard of us, ye received it not as the word of men, but as it is in truth, the word of

God, which effectually worketh also in you that believe. "(1 Thess. 2:13). It is only

when the preacher becomes the contemporary instrument through which the

Word of God speaks that a sermon becomes a sermon. If not it is just a fair

speech about a religious subject; human reasoning on God, and not about what

God Himself speak to man.

1.1. The Name Homiletics.

Homiletics is the word derived from the Greek word “homilia” which means

“conversation”. The verb “homilein” (“to talk”) appears in the New Testament

once and well in Acts 20:11 in the sense of preaching of the Word in the midst of

the congregation.

1.2. The Concept of Homiletics.

Homiletics is the Theological science of study leading to the ministry of the Word

to the congregation of the church of Christ. This is a science, which also serves

as an art and for the practical exercise which is of great importance to the office

of preacher. Homiletics is the science or classified knowledge which forms the

background foundation, while preaching is the art or the implementation and

application of that knowledge. The entire focus must be on the fact that

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Homiletics must have as its object the ministry of the Word to the congregation of

the church of Jesus Christ.

We must not lose sight of the fact that preaching is not just about ministering to

the congregation of the church of Christ, but also about ministering to

unbelievers. The distinction first of all is about the goal: When preaching to the

congregation it is intended for the perfection of the church, but in mission and

evangelism it is to bring unbeliever to repentance. A further differentiation is in

the substance. Not that the main content is not important, for both preach Christ,

but in the sense that the ministry of the Word for the congregation centers from

the Gospel to the periphery to utilize the entire Word to penetrate the life of the

believer, while in evangelism it mainly deals about the central parts of the

doctrine of salvation.

1.3. The Ministry of the Word.

The Holy Scriptures use several words to show us the intent of what the Lord

wants to communicate to us through his servants for our salvation. “Kerusso”

and “Euaggelizo” are the two main terms that indicate the aspects of our

preaching. The word “Kerussein” in the New Testament is not only used for

evangelism. It also indicates that the message of Grace from God is brought with

an authority that comes from the King of Kings. Furthermore “Kerussein” still

indicates that is for public hearing (Matt. 10:27). The word “Kerussein” therefore

indicates the public preaching of God's Word.

“Euaggelizo” is a terminus technician for news victory. Donald Miller gives the

following elucidation about the word: "Originally it was used by the Greeks to

announce any joyous event, but finally it came to be used more exclusively in the

sense of reporting a victory on the field of battle. It was appropriately selected by

the Christians to describe their preaching. It consisted mainly in the

announcement of the victory of Christ over sin and death, and what that entailed

for human life here and hereafter". The verb “euaggelizesthai” indicates a glad

tiding that makes the heart glad amid the misery of the world. Where “kerussein”

indicates the public preaching of God's Word, “euaggelizesthai” indicates the

contents of the message, namely a message of salvation.

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The good news in some sense can also be taken for teaching, because it brings

knowledge to the ignorant, hence the use of the word “didaskein” in the New

Testament. If it fails to establish or work in to character or will of the people, it

takes on a reprimanding character and is called “parakalein” for example in Luke

8:18 & 2 Cor. 5:20. A comforting character is also locked up in the word

“parakalein” (because the Holy Spirit is brought in to this situation).

1.4. The Purpose of the Ministry of the Word.

The spoken word is the power of God unto salvation to everyone who believes

(Rom. 1:16). The influence of the Holy Spirit through the preaching of the Word

works self-reflection, shame, humility, cheer, comfort, humiliation, teaching,

exhortation, and strengthening. The action of the Holy Spirit through the Word in

the lives of people can not be explained psychologically, for the Holy Spirit is

working in the hidden depths of the soul. It is invisible and remains a mystery to

man, only its effects are visible. The preacher does not always saw the fruit of his

preaching while others often reaps where their predecessor has sown. The

purpose of the hearing is three-fold in nature:

1.4.1. The uplifting of the Church.

The purpose of preaching must be to obtain ownership in the hearts and lives of

the congregation. According to the Holy Scriptures the purpose of preaching is

the “oikodomé” (establishment and encouragement) of the congregation.

Establishment must not be in the sense that it soothes the conscience of the

people, therefore it must be seen within the meaning of the mental maturity of the

church, the deployment of all things and forces that are present in the church

until it comes to the full extent of the fullness of Christ (Eph. 4:13). The

congregation is a body who must grow to full maturity, through the Spiritual

nourishment it will derive from the power of the Word that is preached by the

preacher.

1.4.2. Conversion of Unbelievers

The purpose of preaching in the church must also be to bring to repentance

those who are still without Christ.

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1.4.3. The glorifying of God

The “oikodomé” or the establishment or encouragement of the congregation is

again subservient to the glory of God, the ultimate goal of everything. The highest

aim of the ministry of the Word is all about the glory of the Lord.

1.5. The Subject of the ministry of the Word.

In whole and in any sense Christ is the subject of the ministry of the Word. Before

His incarnation, the prophets were prepared by the Spirit to preach about Him, (1

Pet. 1:11), during His walk on earth He Himself preached the Word and after His

ascension He used people whom He had called personally to accomplish the

task.

We find information in the Word of God regarding the psychological disposition

and religious-ethical qualities of the preacher.

1.5.1. Psychological qualities.

According to 1 Tim. 3:2 and 2 Tim. 4:5, the minister of the Word must meet the

following psychological disposition:

• He must be competent to teach, i.e. He must be able to teach others, using

the knowledge and wisdom that he had acquired in a clear, simple way so

that others can understand the message.

• He must have self-control, i.e. Where ever he goes self-control must

accompany him. It also includes the ability to present himself in a well

educated manner.

• He must be kind towards all, and with gentleness train those who offer

resistance (2 Tim. 2:24, 25).

1.5.2. Religious-ethical qualities.

As for the religious-ethical qualities of a teacher, the Bible expects of him to:

• To be a scribe. He must be able to say with Paul: "We believe therefore we

speak "(2 Cor. 4:13). To be able to learn, he himself must make time to

study, and this study must increase the love that he has for the Word, and

the ability to preach the Word with sincerity.

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• In the sphere of religious-ethical life, the Scriptures place a high demand

on the bearer’s life. He must be an example bearing the fruit of the Spirit in

his life which leads to godliness. He must be impeccable and perfect.

• The religious-ethical qualities that the Scriptures demands from the

preacher, everyone assumes that he must be a born again man of God, a

shepherd of the flock of the Lord. He himself must be a sheep of the Good

Shepherd.

1.6. The Fabric of the ministry of the Word.

In the area of general debate, the choice of the content is of paramount

importance. When it comes to the preaching of the word it is even that more

important.

The substance of the sermon should be tapped from the Scriptures alone. It is not

to say that the sermon must exists out of a lengthy list of Bible texts. The sermon

must be a declaration and application of the Word. The preached Word must be

taken up in the consciousness of the preacher and through application it must be

associated with the life of the church. The preacher must however also not draw

the information for the substance of his sermons from the religious

consciousness, because it would become anthropocentric and not be theological.

In order to preach Word, the servant must be able to take it up in his

consciousness, so that it can saturate his whole life. Only then can he preach it

when he can believe and apply it in his own life. Besides the Scriptures no other

book can be used as a main source for preaching.

1.7. Reference.

1. Turnbull, R. G., Baker's Dictionary of Practical Theology (London: Marshall,

Morgan & Scott, 1968) p.12. Ibid, p.5.

2. The Layout of a Sermon.

A sermon that is not built according to a fixed sketch pattern, takes the form of a

contrivance of disconnected and detached thoughts. Instead of it remaining in

the thoughts of the hearer and assisting the hearer in remembering the sermon

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long after it has been preached, the hearer will forget it immediately after he has

heard it. Thus is such that the more methodically and in order a matter is

presented, the easier it is for those hearing it to understand and remember it. This

is the idea behind it all, that the sermon be remembered as long as possible after

it has been delivered.

2.1. Objection to the Sketch.

There are people who will object to using a sketch in whose opinion the preacher

must only preach from the Spirit. Therefore He must wait for the Spirit to make

him competent before he can become a living witness for God. There is no doubt

about this view that it is based upon a false assumption. The proponents of this

view confuse inspiration with illumination. God has imparted a special measure

of inspiration to the exceptional position of prophets; while illumination was

given to those who needed to proclaim and explain His codified Word. From the

words of Paul, "Study to shew thyself approved unto God, a workman that

needeth not to be ashamed, rightly dividing the word of truth" (2 Tim. 2:15), it

appears that he had to be prepared for the preaching of the Word. The world's

greatest preachers are among those whose layout testifies of signs of thoughtful

preparation.

A good layout can never be the cause for the failure of a sermon. Causes such as

the physical condition of the preacher at the time of delivery of the sermon, his

attitude toward his subject, his belief, his clarity of thoughts, the atmosphere of

the service, are all factors that can cause the sermon to be a failure. While we

cannot bypass the possibility of failure, we can limit it though to a minimum by

having a proper layout and sketch with which we have reason to expand.

2.2. The Value of the Sketch.

The value of a good layout can never be overemphasized, because:

2.2.1. It gives the preacher self-confidence.

A good layout shows preparedness and gives the preacher the necessary

confidence to do his best. It also gives him firmness of decision and clarity of

purpose. He knows exactly what he wants to say and what his aim is.

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2.2.2. It helps the preacher to remember.

A clear sketch relieve the pastor of the need to remember the many and finer

detail of his sermon for the end of one thought or supposed discussion and will

bring forth the following idea. This method of preaching gives more mental power

to the preacher for the enhancement of every discussion and gives concentration

and vitality to the delivery of the sermon.

2.2.3. It helps the listener to remember the sermon

Thoughts that are logically arranged, divided under short and simple headings

and grouped, serves as means through which the listener will remember the

sermon. By remembering headings of the divisions of the sermon, the hearer will

remember what was said and take it home with him. A clear layout serves as a

"basket" in which the hearer can gather together the spiritual food.

2.3. The structure of the Sketch.

After all that we have said in respect of the value of a good layout, the question

arises whether the sketch should be subject to a certain shape and, if it is the

case, what does this layout entails? The exponents of Homiletics all agree that

there must be a logical beginning, developing or body and a conclusion.

The following pattern is the recommended one that will always remain, and be

used in the construction of sermons.

THE GOSPEL

Reading: 2 Tim. 2:1-13.

Text: Rom. 1:16 - " For I am not ashamed of the gospel of Christ: for it is the

power of God unto salvation to every one that believeth. . . "

Introduction: The purpose of this sermon is to give a composite summary of the

Gospel and to see if there's anything in the Gospel what we, should be ashamed

of.

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I. FACTS THAT SHOULD BE BELIEVED.

i) Death.

ii) Burial. 1 Cor. 15:1-3.

iii) Resurrection.

II. CONDITIONS THAT MUST BE OBEYED

i) Faith (Acts 16:31).

ii) Repentance (Acts 2:38).

iii) Confession (Rom. 10:9, 10).

iv) Baptism (Acts 2:38).

III. PROMISES THAT MUST BE ENJOYED

i) Forgiveness of sins (Acts 2:38).

ii) Gift of the Holy Spirit (Acts 2:38).

iii) Eternal life (John 3:16; Mark. 16:16).

Conclusion:

Do you believe the facts?

Will you obey the conditions?

If so, you will enjoy the promises.

It serves to be noted that the theme and main divisions must always be written in

UPPERCASE, while the Reading, Text, Introduction and Conclusion are always

written in lower case. All headings should be underlined in red. All direct

quotations from the Scriptures must also be written in red. It all helps and

contributes to discipline the preacher to stick to a fixed pattern.

After completing the sketch, the preacher begins to write out the sermon. A

house is build according to a sketch plan. The same applies for a sermon: a

sermon is put together according to a sketch. To immediately start writing a

sermon is not wise, as the entire construction must first be planned

schematically otherwise the sermon will not be fluently. It is certainly good if the

whole sermon is written out to ensure that we get the full layout. The advantages

of writing out a sermon can be summarized:

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• In the writing of the sermon the ideas crystallize better.

• The underlying relationship of the various parts is better understood.

• Language and style could be better cared for.

• The presentation of the presented work will be livelier and more

emphasized.

It is not be easy for a young inexperienced preacher to meet these demands,

especially the workload of preparing and writing two sermons every week, but it

is not advisable to weaken these claims, because it gradually becomes easier.

Later we will further expand on this when we discuss the subject of preparing a

sermon.

3. The Theme.

The first aspect of the sermon is called the theme. The theme for the sermon is

necessary for the following reasons:

• The sermon must be an organism, and consequently there is one central

idea needed, that will dominate the whole reason. A sermon must not be a

combination of incoherent thinking ways.

• The subject is required so that the assembly can come under the

impression of the salvation message, and thus be spiritually fed. Lose

thoughts impede the congregation to concentrate while a central idea helps

them to focus.

• The theme is necessary for the preacher who can only build up a good

reason if there is one big idea that flows from beginning to end.

3.1. The Definition of the Theme.

The essence of the theme can be described as the careful exposition or statement

of the main idea of the text. In other words, it is in short the understanding of the

text. Alfred Gibbs adds: "Thus the theme is the sermon condensed, and the

sermon is the theme expanded”.

The text can have only one theme. On the formulation of the central idea there are

different possibilities. It is even possible that the same text can be viewed by

different preachers as having a different theme. In abstract arguing there is only

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one theme available for every text. A well chosen text can never be exhausted in

full by any preacher in one sermon. God’s Word is too rich in information for this

to happen.

3.2. Distinction between Subject and Theme.

There is a significant difference between the subject and the theme. The Subject

covers a much broader field than the Theme. Love, faith, resurrection and the

Second coming, for example, cannot be classified as themes only, since these

are concepts and can therefore not be made into one sermon. Can we limit the

concept of "Faith" to the "The Power of Faith "and the general concept of “Love”

to “The Sacrificial Love”? We therefore have then to change the subject into a

theme. The difference between subject and theme is thus that the subject can

only be a general concept while the theme discusses a specific aspect of the

topic.

3.3. Selection of the Theme.

There are several factors that can influence the choice of an appropriate theme:

3.3.1. The Congregational Needs.

The preacher who cares for the moral and spiritual welfare of his congregation,

will in his preaching bring forth the kind of message that will help and guide his

congregation in their problems as well as strengths to promote their noble

aspirations.

3.3.2. The Preacher's Temperament.

The optimistic preacher will seek to encourage his people to walk in the ways of

righteousness in spite of the materialistic pressures and influences around them.

He will even encourage lovingly a church that is indifferent in respect of their

obligations.

On the other hand, the pessimistic preacher will allow circumstances to

discouraged him and make him negative. He will constantly focus on the sinful

nature of man. His sermons will be more aimed at the worldliness and sin rather

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than trying to encouraged and uplift his congregation and motivating them to

have a victorious life in Christ.

3.3.3. The preacher's experiences.

Preachers tend to place too much focus on the experiences of their past.

Although our past experiences forms the basis our present now, we must be

careful not to suppress the elements that gives us hope and joy.

3.3.4. The preacher's concept of the Word.

If a preacher's view of the Bible is such that he sees it as authoritative and as

Word of God, his themes glows with confidence, assurance and hope. He will

choose themes that have a positive rather than a philosophical outlook. He will

bring his theme with firmness and conviction without giving any excuses. When a

preacher does not know what he believes he will choose topics for discussion

that have no direct connection with Scripture.

3.4. The Properties of a Good Theme.

Characteristics of a good theme include:

3.4.1. It must hold the interest of the hearers. In other words, it must have a close

relationship with life. All serious considerations of human relation with the

universe in which he resides, is related to the problems of life, death, immorality,

sin and holiness. These are topics that never become obsolete. It must only be

presented in a new and vibrant way, so that the listener can enjoy it.

3.4.2. A good theme must also have a clear goal. There should be a clear

statement about the particular truth that the preacher would like to establish. The

goal of every sermon should be presented in one sentence. If it can not be done,

the preacher speaks in general or it is a sign that he did not thoroughly plan the

subject. It does not matter what the event or the topic of discussion is, the

preacher must always have a clear goal as to what he wants to achieve, whether

he makes it known to the congregation or not.

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3.4.3. A further characteristic of a good theme is that it must be positive. By

announcing the theme of your sermon, for example: "Does God exist", "Did Jesus

rose from the Dead"," Is the Bible Inspired? " or " Did the Church fail ", the

preacher creates a clear atmosphere of doubt in his audience. The people expect

that the Christian truths will be defended from the pulpit. Therefore, it would be

much beter if a positive statement can be given on the subject, for example:

"Reasons Why We Believe in God", "Evidence for the Resurrection," "Why I

Believe in the Bible "or" The Triumph of the Church". The world is longing for a

positive message from the pulpit. People have enough doubt of their own.

3.4.4. The theme should be short and concise, so that it can remain in the

memory of the listeners.

3.4.5. The theme must be clear and obvious, so that the church can understand

and absorb it mentally.

The theme must be shared with the church at the start of the sermon, so that the

preacher and the audience can know what the main idea is and what it is all

about.

3.5. Methodology.

There are two ways to present a theme to the congregation:

3.5.1. The Logical Approach.

With the logical method we mean the expression of a complete thought, which

means that a verb is contained in the sentence. For example, "The New Birth is

essential in order to inherit the Kingdom of God". In the rationale of the theme the

complete idea of the text is set out concisely. The advantage of this method is

that it helps the preacher to stick to the theme and not to deviate. It also helps the

audience to know exactly what the sermon is about.

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3.5.2. The Rhetorical Method.

This method provides the theme to the audience in the form of phrase or

sentence. It is a group that does not express a complete thought, for example,

"God's Gift", "The Rebirth", etc. The advantage of this method is that it is short

and concise, and may be easily remembered by the audience.

Both of these methods of announcing the theme are fine. Yet it would be better

for the preacher's mental discipline, if he can present the theme in its natural

form in a logical way while he is in his study. For the audience though it is better

to hear it rhetorical.

3.6. Reference.

Gibbs, A.P, Preach the Word, Emmaus Correspondence School, p. 6 / 1.

4. The Text.

The portion of Scripture that is explained and applied in a sermon is called the

“text”. The word “text” comes from the Latin word “textus” which in turn is

derived from “texere” which means “to weave”. It implies to a coherent whole, a

thought complex which forms a unity where one part is interwoven into the next.

The text can be a single verse, part of a verse, or a portion of Scripture consisting

of several verses. The text then serves as the foundation on which we construct a

sermon. The primary purpose of preaching the Word of God is to declare it, which

in turn indoctrinates the hearer.

4.1. The Importance of the Text.

A text from the Scriptures is used because:

4.1.1. It gives power to the Sermon.

The Bible is recognized as the Source of truth and giving a quotation from the

Scripture then grants authority to the sermon. When a preacher renders his own

explanations of truth without any Scriptural basis, we feel it is justified to adopt

or to reject it; as we would have done with any other speaker.

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4.1.2. It limits the preacher to his theme.

The choice of a text is necessary to prevent the preacher from using his own

experience or something similar as a sermon. In this case the preacher then

preaches the Christian and not the Christ.

4.1.3. It makes the sermon a unit.

Accordingly, it is understood that text gives unity to a sermon. The text's main

idea is and remains the theme of the whole sermon. The preacher must ensure

that the truth of the text in each division of the sermon is heard.

4.1.4. It works variety in the hand.

Because there are so many texts and each with its own main idea, it gives the

preacher a large choice of themes to choose from.

4.1.5. It makes the audience familiar with the Scripture.

One of the main benefits of using texts resides in that it makes the audience

familiar with the Scriptures. As we feed the Word of God to the congregation, it

becomes “the word of the cross . . . the power of God "(2 Cor. 1:18) in their lives.

4.2. The Choice of the Text.

There are several principles that determine the selection of a text:

4.2.1. Ensure that the sentiment of the text is inspired.

Not every randomly selected portion of Scripture can serve as a text verse. The

preacher may take only part of a Scripture as text, in order to make his statement

and application and indeed the ministry of the Word of God. All Scripture is

formulated as the given Word of God, but that's not to say that every sentence

can pass as a Word of God. There are words from people (Ecc. 9:1-6) and even

demons, and they can not be used separately and be identified as words of God.

Therefore, it is a requirement that the wording should be chosen in relation with

all the Scriptures and in the right perspective. For example a text like Gen. 3:15,

"you will be like God", without any regard is not permitted. Although the

recording of the words (Satan’s words) were inspired, the sentiment or content of

it was no doubt a lie.

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4.2.2. Choose a text that embed the thought as a whole.

Such a text is one that must necessarily have a verb have. Thus will a thought for

example "The love of God" be able to be used as a theme, but definitely not as a

text, because it is a mere phrase without any idea or message.

4.2.3. Avoid texts whose meaning are not clear.

Texts whose content is too difficult for the preacher to convey to the audience,

must be avoided. No preacher can make a success of his sermon if he does not

know what it is actually about.

4.2.4. Select texts that draw you.

The preacher should only select the text that draws him. As the preacher

research the Scriptures, certain texts will impress him more than others. It is

those texts which he should focus on.

4.2.5. The type of audience can also help in deciding on a text.

The nature of the audience is a contributory factor in the choice of text. The

object of the ministry of the Word must always be the church, their spiritual

maturity as well as the needs and circumstances that exist in the church. A text

should never be selected for the purpose of chastening a single person. Certain

events such as an evangelistic service, children’s service, and funeral and so on,

must also influence the selection of the text.

4.3. Declaration of the text.

The statement of the text is undoubtedly the most important aspect of the

sermon. Should the text be interpreted incorrectly, not only will the whole sermon

be a failure but it can also hold a spiritual threat to the audience.

The interpretation of the text is a process by which the preacher determines the

idea of the author. In other words, what the writer was intended to share when he

was writing down the words under the inspiration. If we can determine the true

intention of the author, we have discovered the context and meaning of it. It is

true that a preacher's construction may be correct, but that the statement of the

text can be wrong. Therefore, the exegesis and exposition of Scripture are so

important. Exegesis refers to the discovery of the material, while the exposition is

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the exhibition of the discovered material. "Exegesis draws out the hidden

meaning, exposition places that meaning in logical, appropriate and effective

order. Exegesis is the task of the commentator; exposition is the task of the

preacher "(1)

There are also several principles that a preacher must maintain in order to use

and declare the text correctly and precisely in his sermon.

4.3.1. The text must be declared in its context.

That is, the text passages which precede and which follow the text must be

studied and taken into consideration. In light of this, the true meaning of the text

is determined.

4.3.2. The text must be declared in its language.

The Scriptures cannot be understood theologically unless it is grammatically

understood. Consideration must be given to the adjectives, nouns, verbs,

adjectives, as well as the times like the past, present time and future time. The

sentence structure should be studied and the definition of words must be

determined. Young's Concordance and Vine's Expository Dictionary of New

Testament Words and other commentaries are valuable in this regard.

4.3.3. The text must be declared in the light of the culture, history and geography

of that time.

The statement of the text should coincide with the Biblical history, habits and

geographical circumstances. For example: "Lord, let me first go and burry my

father. . . "(Luke 9:59). This was a common saying at the time of Christ. It did not

mean that the person's father died or are dying, but that he wanted to delay

Christ's call to follow him, to the day after his father's death.

4.3.4. The text to be declared in the light of the rest of the Bible.

No doctrine can be based only on some text. It should also be supported by all

other texts on the same subject, that it is based. This is exactly what Peter meant

when he wrote, "that knowing this first that no prophecy of the Scripture is of any

private interpretation."(2 Pet. 1:20). Nearly all the false teachings evolved this

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way. Although they all seem to have a Scriptural basis as a support for their

doctrines their authenticity can only be determined by testing and comparing this

in relation to all the relevant texts.

The spiritual must be compared with the spiritual (1 Cor. 2:12-14). The Bible is not

a composition of isolated texts, but it is an organic unity. Therefore, the best

commentary on the Bible is the Bible itself. The famous Campbell Morgan once

said: "More and more as I get older, and go on preaching, I find that if I take a

text, I need the whole Bible to explain it "(2)

4.3.5. The text to be declared in the light of the dispensations.

With the concept of "dispensation" is meant the basis on which God shared with

humanity or part thereof in the different periods of history. Scofield defined

dispensation as "a period of time during which man tested in respect of

obedience to some specific revelation of the Will of God "(3) The preacher must

"speak the truth correctly" (2 Tim. 2:15), or otherwise overall confusion is caused.

He must know where he stands in relation to the current program of God, which

is not to save the world, but to call a people out of the heathen nation unto him

and to gather them together for His name sake (Acts 15:14, John 10:14-16)

The preacher must be able to distinguish between law and grace (John 1:17, Gal.

2:16), between Jew, Gentile and the Church of God (1 Cor. 10:32), between the gift

of salvation and works (Eph. 2:8, 9; 1 Cor. 3:10-15) and between all the various

resurrections and judgments.

4.4. References.

1. Gibbs, A.P., The Preacher and His Preaching (Kansas City: Walterick

Publishers, 1964) p.169.

2. Ibid p.177.

3. Ibid p.181.

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5. The Introduction of the sermon.

When ministering the Word in the form of a discussion it is important that there

must be an introduction. The introduction must introduce the theme and prepare

the congregation to listen to the main theme of the sermon.

5.1. Purpose of the introduction.

There are two objectives in mind with the introduction:

5.1.1. It should attract attention.

The introduction should be laid out from the more famous to the less familiar to

prepare the audience for what is to come. It is easier to captivate the attention of

the audience at the beginning of the sermon than in any other stage of the

sermon psychologically as the minds of the audience haven’t absorbed anything

and they are not in any meditation of Scripture. If the preacher can succeed in the

first five minutes to captivate the attention of his audience he is reasonably sure

that his audience will go with him.

Here is a small idea that some preachers use with great effect. As soon as he

should start speaking, he first looks calm and collectively over the congregation

without staring at them. This creates a moment of anticipation in the audience,

"When will He start?”. This is the psychological angle you want in order to start

preaching.

5.1.2. It must raise awareness.

In the true sense of the word the purpose of the introduction is to introduce and

form an entry point for the theme. The first step in this direction is to get the

audience interested in what is to be said.

The preacher must ensure that his first words must captivate the thoughts of the

audience. They must say in their hearts, "Go on! Go on! "Figgis once preached

on the text: "The Lord sitteth upon the flood, yea, the Lord sitteth King forever"

(Ps. 29:10). He started of with one huge question:" Does He? Does He?” It was

enough to stimulate the interest of the audience. Sparhawk Jones once preached

on 2 Kings 8:13 "Is thy servant a dog, that he should do this thing?" After a

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moment's pause, he began firmly: "Dog or no dog, he did it!" The audience

should feel that you have something important for them; therefore you cannot

waste a single word.

5.2. Preparation of the introduction.

There are three methods that we can apply in preparing an introduction.

5.2.1. The Explanatory Method.

We can usually get a starting point by presenting the text in its relation to the

context. This may be done by comparing the text to the ratio of the book or

chapter in which they appear. A text may also be explained without specifying the

connection with the book or chapter. We usually find such texts in the Psalms

and the Proverbs, where there is a collection of ground texts, which is having no

relationship with any of the other texts found in these two books. These texts can

be highlighted and explained separate from the context. This type of text usually

draws us because of their inherent truth or because of the special sentiment that

we want to accentuate.

5.2.2. The Presentation Method.

With this method we mean to bring the proposed topic in the text as a whole in

relation to the interests of the audience. In other words, we show the meaning of

the text as applicable to our own lives. People are always interested in

contemporary events and their relationship to such situations.

5.2.3. The Proposition Method.

The third method is to propose the goal of the sermon to the audience. Each

sermon must have an objective. The objective should be made clear to the

audience so that both the speaker and the audience will know exactly what the

sermon is about. The development of the sermon will then proof the statement as

true.

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5.3. The variety of the introduction.

There are some resources that can be used to add variety to the introduction.

When a pastor stands week after week before his congregation, they quickly get

used to his personality and overall view of life. This in itself makes it very difficult

for the pastor to draw and captivate the attention of his audience, unless he

brings in variety in his introduction. Without being sensational, the first few lines

of the introduction must as far as possible be a surprise. No other part of a

sermon can have a greater field of originality than the introduction.

It is always interesting to use personal experiences. One must certainly guard

against it that it does not glorify the speaker though. Immediate events around us

can be used with great success as an introduction to a sermon, because most of

them may have read it in the newspapers and may become interested

immediately to hear more about it. A brief illustration, or a tale, a quote from a

poem, all these can be used as an introduction with great success.

5.4. The writing on the introduction.

The inevitable question comes to us whether we should write the introduction

before or after we have formed a theme? We can only start with the introduction

of the sermon, once we have completed the exegetical work, have determined the

theme, have done the division and have thoroughly meditated on the statement

as well as the application thereof. Only then can we consider an appropriate

introduction and closing.

6. The main divisions.

The division of the sermon must flow and find its application from the principle of

the order of the ministry of the Word (1 Cor. 14:33, 40). In a sermon their can be

no confusion, especially since God's Word laid the foundation that all things

must be done in an orderly fashion, because God is a God of order. If a sermon

must be an organic unity, the texts must be so grouped that they are in a good

order in respect of each other and the theme. Furthermore, the division is needed

so that the audience can understand and memorize the content easier.

The division or discussion of the sermon is of course the most important part of

the sermon, because it brings the truth contained in the text forward.

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6.1. Value of allocations.

When starting to work on any particular theme, the first step that must be taken is

to gather first of all, all the materials you will need. Write down the thoughts as

they come up in your mind. After you have collected enough facts, you can now

start to group them. The classification and grouping of them must be for the

development of the theme. The value of division into logical groupings is

important because:

6.1.1. It contributes to the clarity of thought.

Orderly arrangement of thoughts related to one another and the theme form a

distinct unity. It helps the preacher not to wander around in his thoughts.

6.1.2. It increases the value of the sermon for the audience.

For that which is said specifically to make a lasting imprint for the hearer must be

divided and clearly indicated as such. This is also important in order that if a new

division in the sermon is started, that it must be linked to the previous division,

so the progressive nature of the reason may be manifested.

6.1.3. It helps the listener to remember.

The human thinking instinctively requires order and rejects chaos. An orderly

arranged sermon can be remember a lot easier and quicker than a sermon that

consist out of a lot of loose thoughts. The whole idea is that the hearer must

remember the truth as long as possible and be able to apply this in his life.

6.1.4. It impresses the hearer.

The methodical and systematic orator will not only captivate his audience but he

will also impress and influenced them to come and listen to him. Therefore these

people will become the preacher's best advertisers that will invite and bring

others to come and listen to him. Such a preacher will always have a good crowd

to preach to.

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6.2. Constructions of allocations.

Take Rom. 3:9-20 as an example. Read it at least six times through. Now consider

in verses 9-12 is the notion that all have sinned. In verses 13-18 is the theme of

how all people have sinned, and in verse 19 and 20 it is about the consequences

of sin.

6.2.1. THE SCOPE OF THE MAN'S SIN.

Rom. 3:9-12.

6.2.2. THE NATURE OF MAN'S SIN.

Rom. 3:13-18.

6.2.3. THE CONSEQUENCES OF MAN'S SIN.

Rom. 3:19, 20.

Now we need to develop these three main divisions.

In verses 9-10 we learn that "no man is righteous" in verse 11 that there "none

that understandeth" and that "there is none that seeketh after God." Verse 12

states that "there is none that doeth good."

6.2.4. THE EXTENT OF THE MAN'S SIN (9-12).

• The sinful man is unrighteous (9-10).

• The sinful man is unwise (11)

• The sinful man is indifferent (11)

• The sinful man is unfruitful (12)

With the second main division, we do the same as in the first one. A careful study

of verses 13-18 shows that verses 13-14 speak of deceitful words. Verse 13 states

that the sinner's speech is like the meanness of a grave and that their words have

the toxicity of a viper. Verse 14 indicates that their words are full of cursing and

bitterness. Verses 15-18 have to do with the sinner's wicked ways. When we look

at the four verses, we notice that the sinner's ways are characterized by murder

(15); misery (16, 17) and mutiny (18).

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6.2.5. THE NATURE OF MAN'S SIN (13-18).

The sinful man's words (13-14)

• Is characterized by the meanness of the grave (13)

• Is characterized by the toxicity of a viper (13)

• Is characterized by bitterness and cursing (14)

The sinful man's ways (15-18)

• Is characterized by murder (15)

• Is characterized by misery (16, 17)

• Is characterized by mutiny (18)

The last main division is contained in verses 19 and 20 and is about the effects of

man's sin. A view of the two texts brings to light first the helplessness of the

sinner (19) and secondly his hopelessness (20)

6.2.6. THE CONSEQUENCES OF MAN'S SIN.

• The helpless condition of sinful man (19)

• The hopeless situation sinful man (20)

By using a passage first as a whole and then as a section at a time, we get a

sensible and methodical analysis and layout. An important question is, will we,

after we have decided on a main theme, begin with the construction of the sketch

or must we first collect the materials and then do the layout? Sometimes, when

we have sufficient knowledge of the subject, we can start to develop the layout.

Then, as with our example above, can we go and find material that will help us to

develop the ideas. The other method is to first collect all the material before we

can attempt the construction of the layout.

6.3. The qualities of good divisions.

After we have decided on a theme, have determined our objectives and have

collected the material, there are certain principles that we should consider before

we can start with the arrangement and creation of the divisions.

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6.3.1. It should be related to the theme.

Each division should aim to introduce a directly related aspect of the theme. In

other words each major division of the sermon should be one step towards the

determination and disclosure of the truth of the objective of the sermon. 6.3.2. It

must have a logical development of thought.

The first classification must start to run the discussion to the particular stage of

the theme where it is covered under this main division. Where the first main

division ends there, the second major division must start and must deploy the

idea further, without repeating anything from the previous division here. Thus,

each major division must bring the idea closer to its intended objective.

6.3.3. It should be made as short as possible.

Simplicity in style is always a rhetorical virtue. In no form of literature or speech

is it of greater value than in the construction of the layout. Our goal is after all still

that the audience must follow the sermon's deployment and above all that they

will remember the sermon. Short rhetorical divisions can be much easier to

remember than the more, longer logical. For example a tactual sermon on the

theme of "The Resurrections life”, is presented to us (Col. 3:1, 2):

I. A CHALLENGE.

"If you are then risen with Christ".

II. AN ORDER.

"Seek the things above, where Christ is".

III. A CONTRAST.

"Not what is on the earth"

The main divisions should be indicated in Roman numerals I, II, III etc., the

subsections in Arabic numerals 1, 2, 3, etc., allocations of these subdivisions

should be indicated in Arabic numerals in parentheses (1), (2), (3) etc., further

subdivision of this, must be indicated in underscore letters in bold (a), (b), (c) etc.

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6.3.4. It should be placed in order.

The negative aspect should always precede the positive; the abstract should

always come before the concrete, the conviction before the invitation and the

fake before the truth.

6.4. The amount of divisions required.

The more divisions there are, the harder it will be to allow it to flow in a logical

sequence, and the less the audience will remember about it.

6.4.1. The theme determines the amount of divisions.

Usually there are three to four main divisions in a sermon, but it is always

determined by the theme. In other words, the completion of the theme determines

the amount of divisions.

6.4.2. The amount of divisions in a sermon is based on the contrasts.

There is a kind of sermon that requires only two divisions and it is the one based

on texts where two events are set against each other, e.g. 2 Cor. 4:18: "The visible

things are temporary, but the invisible eternal".

6.4.3. Sermons based on stories.

Each story that we find in the Scriptures, especially applicable to the Gospels and

the book of Acts, have three divisions: the opportunity, the contingency and the

result.

Take for example the story of the rich young man in Mark. 10:17-31.

The division may be as follows:

I. THE ENCOUNTER

II. THE CONVERSATION

III. THE OUTCOME.

However, if so required, the divisions can be set so that it reflects more directly

the nature of each division eg.

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I. THE GREAT ENCOUNTER.

II. THE INTERESTING CONVERSATION.

III. THE SAD RESULT.

6.4.4. In sermons based on a text.

There are textual methods where the parts of the text itself will form the basis of

the divisions e. g. Col. 2:6. The text reads: "As ye have therefore received Christ

Jesus the Lord, so walk ye in him ".

I. SETTING THE FACTS.

“As ye have therefore received Christ."

II. ADVISE GIVEN.

"so walk ye in Him ".

III. THE PROPOSED MODEL.

"As ye . . . received Christ ".

In summary we can say that in absolute subjection to the text, the division must

be made so that the sermon as a reason can develop smoothly and that the text

idea develops from a low to a high.

The sermon should be like a stream that flows faster because it has a lot more

smaller streams that flow into it. Without attacking the text violently, there should

be a rise, progression and climax in the cause, so that the interest of the

audience can be stimulated.

7. The Conclusion.

With a sermon, as a ministry of the Word of God in the form of a discussion, a

conclusion is required. The conclusion is the final touch to the discussion as an

artwork to gives it the required finish.

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Although sometimes the conclusion is referred to as application, the conclusion

is not identical to the application. The application is an integral part of the body of

the sermon.

7.1. The need for a well prepared conclusion.

Caution should be shown when it comes to the preparation of the conclusion.

The importance and effect of the last five minutes of the sermon is in direct

contrast outside of the time that filled the previous twenty minutes of the sermon.

Assume then that the quality and content of the sermon in the first twenty or so

minutes was weak, but that the last five minutes of the conclusion was interesting

and moving then the audience will leave the service saying that the sermon was

good. A poor conclusion will always make a good sermon look bad. It is that last

few moments of the sermon that will stay with the audience and that will bring

conviction.

7.2. The method for optimal efficiency.

Under this heading, we will look at three specific methods that can be applied to

make the conclusion efficient.

7.2.1. Recapitulation.

The main divisions and their discussion complete the development of the theme.

The conclusion on the other hand is the part of the sermon where the textual

content is recapitulated; which is understood as where the main idea of the

sermon once again brought to the forefront, and reviewed in the light of the main

points of the sermon. This method summarizes in a few words all that was said to

the audience, and through this the audience can follow the sermon step by step,

and will have a look into the culminating effects of the whole discourse. The

audience is informed in a short and to the point manner what the Lord was saying

to them through the text.

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7.2.2. Illustration.

This method has three excellent benefits:

By presenting the conclusion in the form of a story or tale, the preacher

usually holds the audience's attention, and focuses it on the spot in his

sermon where it is desired.

In the second place, the conclusion is the place where an emotional climax

is required. An illustration makes a more direct and effective impact on the

emotions as any other method of presenting the truth.

Finally, the conclusion is designed to activate, and the invitation and

profession that are made through the illustration to the audience, is the

most powerful method of all, however, because of the emotional value it

creates.

7.2.3. Appropriate quotations.

Such quotations should be made from memory. To read from the notes at the end

of the sermon is always weak. Appropriate quotations from selected songs and

other writings always bring the message to an effective and pleasant end.

7.3. General notes regarding the conclusion.

When compiling the conclusion the following must be taken into consideration:

• The conclusion cannot import new ideas in to the sermon.

• It must be short to make an impression.

• This should emphasize the main idea or theme, to the audience.

• It must not be artificial. In the conclusion the desires and emotions of the

preacher are seen and felt. Here he speaks to the audience about the way

that he really feels about his theme or subject. Here, however, he must

ensure that he does not just sweep up the crowd emotionally. A mere

emotional result is not a lasting one because it's not about what the

preacher is doing, but that which the Holy Spirit is doing in the heart that

will generate a real and lasting effect.

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8. The preparation of a sermon.

We have so far discussed the need for preaching and the sermon structure. Now

we come to the very important matter; the preparation of the sermon itself.

Normally a person does not learn the theory of homiletics to start to preach. The

theory and practice go hand in hand. Only if I understand the theory, I will

understand why certain things are done a certain way. The question of interest is

however, how do I prepare a sermon?

8.1. Indirect preparation.

Indirect preparation is about the normal Christian life, namely:

8.1.1. The preacher's daily prayer.

He needs to wait daily on the Lord in prayer and meditation. In respect of this

there will be a response to his prayer and meditation. The Spirit of God that lives

in us, whose pleasure it is to guide us in the truth of God (John 16:13, 14), will

bring to remembrance certain texts and subjects. This is then the text or theme

that must be preached.

8.1.2. The preacher's daily life.

The preacher's daily experience of life is not just a mere succession of events. He

is instructed by God in the everyday events of his life. This event then has a

meaning. The preacher sees it and interprets it, to find the hidden meaning in it

and in so doing he learns God's will for him. Sangster summarizes this idea

beautifully for us as he writes: "No preaching is great preaching which is not

highly informed by a life of Christian experience". (1)

8.1.3. The Preacher's daily Bible study.

The preacher must seriously guard that no book or commentary on the Bible,

replace the Word of God in the reading and studying of it. By studying the Bible

he builds and formulates his theology. The average time set for research and

Bible study each day is 4 hours.

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8.2. Direct preparation.

Once a text or subject matter is decided upon, the next step is the preparation of

the sketch that will form the outline of the sermon. There are no fixed rules

stipulating how a sermon must be prepared, but the following method can be

recommended as a reliable manner.

8.2.1. Starting early with your preparation.

Postponement is not alone a thief of time, but also of the sermon. To wait until

Sunday morning and then to start search for a sermon, which will usually not be

found, and then to expect the Holy Spirit to lie the thoughts in your heart and to

fill your mouth with words is mere wishful thinking. The Lord can never condone

indifference and laziness.

On Monday you should have already decided what you will speak about next

Sunday. This would help your mind to deploy itself or to bring it in into

connotation with the facts in the subconscious that we can use when we come to

the actual construction of the sermon. The awareness that you have something

important and interesting to impart, will enable you to face the audience with a

feeling of confidence. The prospects of presenting it will not only be great

blessing to you but it will also provide self-satisfaction knowing that you did your

best.

8.2.2. Read the passage repeatedly over.

Read over the text passage, which you want to preach on, a couple of times

preferably out aloud. Ensure also that have read the parallel and related

Scriptures, e.g. if you would preach from the book Kings, you would also read the

corresponding text in the book of Chronicles. If your sermon comes from one of

the Gospels, you must also study the related portions in the other three Gospels.

The Epistles must be studied in correlation with the book of Acts, seeing that the

book of Acts provides the historical background. Also make use of other

translations, as this will help you to understand some parts of the text that might

be hard or difficult to understand.

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8.2.3. Make use of a concordance.

To determine the true meaning of any word in the text, we recommend that you

use Vine's An Expository Dictionary of New Testament Words and/or Young's

concordance. Because we believe in the verbal inspiration of Scripture, the

meaning of words may contribute a lot to the understanding of Scripture.

8.2.4. Consult other authors.

When we have come this far, we can now make use of other writers, as well as

commentaries, to supplement or confirm your thoughts.

8.2.5. Make draft notes.

After you have read the text passage several times and have ensured that you

know the meaning of the words in the text, and have also looked at the comments

of others about that passage, you can commence to write your draft notes. While

you concentrate and consider the central idea in your mind, different ideas may

come to your mind. Write it down as it comes to you (sorting these ideas are not

important at this stage). Only once the flow of thoughts has ceased, you can start

with the sorting and orderly arrangements of these thoughts.

Before this can happen however, there must first be decided on what type of

sermon we want to prepare. In other words will it be an expository sermon, a

topic sermon or will it be a textual sermon. Once this has been decided, we can

start to put down the main divisions in logical order.

Now, we start to sort these thoughts that we have already written down and

screened, under the main divisions where it may apply. This will mean that not all

the ideas that have been written down will be used. Those who are not used must

be filed and stored for later use as we may speak on the same verse, but under

another theme. The next step is preparing the introduction and conclusion.

Then follow the choice of appropriate illustrations. The primary goal of an

Illustration is to highlight the truth that is presented, as appropriate. The spiritual

is interpreted through the natural, the unknown through the known. However,

guard against the tendency to have too many illustrations in a sermon.

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Illustrations are as windows in a home, it gives it light. A house however does not

consist only out of windows. Therefore quality over quantity is preferred.

An illustration may be in the form of a likeness, an allegory, a tale, an example, a

historical event or an analogy. Such illustrations can be obtained from the Word,

literature, history, nature (1 Cor. 11:14), Christian magazines, newspapers, life

stories and personal experiences.

8.2.6. The sermon to be completely written out.

After completing the sketch you can start to write down the sermon in full.

Through writing out the sermons, you develop a crisp, clean and direct style that

will benefit your "from the fist” preaching greatly. In this context Sangster writes:

"It is the man who has never written his sermons out, and never intends to, who

is almost certainly doomed to unconscious repetition and mediocrity. Without

being aware of it, he constantly repeats himself in ideas, in illustrations, and in

phrasing. He seems incapable of letting his nouns appear in company alone. He

tries to disguise the paucity of thought by piled-up adjectives. At his best he is

rather repetitive, and at his worst he is a windbag”. (2)

• By the writing of the sermon the ideas crystallize better.

• The underlying relationship of the parts come to their full.

• The language and style can be better cared for.

• It increases the vocabulary.

• The presentation of the material will be livelier and emphasized more.

8.2.7. Familiarize yourself with the content of the sermon.

After writing out the sermon completely, it should be read carefully several times

to familiarize your self with the content. Then you should preach it aloud to

yourself, because it will not only make you accustomed to the sound and tone of

your voice, but it will also help you to think while you talk. This will reduce your

dependence on your manuscript and give you more space for freedom and

inspiration from the Holy Spirit.

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8.2.8. Dedicate yourself and your sermon to the Lord.

Before the sermon is delivered, you must dedicate your sermon and yourself to

God in prayer. Without the blessing and co-operation of the Holy Spirit the best

prepared sermon will be nothing more than a mere expression of the thoughts of

a man. It is the spirit that makes Word alive and gives it power unto salvation.

8.3. The criteria of good material.

The fabric or material required to be used for the construction of the sermon,

must meet at least the following two criteria.

8.3.1. It must be vigorous.

In other words it must have an application in the lives of the audience. By reading

more much truth will be discovered that will relate to the immediate life and

lifestyle of the audience.

The preacher's job is to help people, so that his audience will be able to apply

these Biblical truths in every possible life situation. To do so his message must

be in contact with life. Only when his sermon is of this nature can he hope to

deliver a Christian interpretation of man's existence and rise to deliver his best in

the pulpit.

8.3.2. It must be original.

With originality, we do not mean that he has to say something that nobody else

has ever said. Shedd explains: "Originality, then, within the sphere of a creature,

and in reference to a finite intelligence, consists in the power of interpretation. In

its last analysis it is exegesis – the pure, genial, and accurate exposition of an

idea or a truth already existing, already communicated, already possessed . . .

There has been no creation, but only development; no absolute authorship, but

only an explication". (3) In other words originality only means to present a series

of well-known truths in such a way and as a result of the collection of facts and

data based on a scientific study, that it appears fresh and sounds new. When a

familiar topic or truth is presented to the audience the people have to feel that

they have not heard or understood it in this way before. Only then the preacher

has presented it in an original way.

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8.4. References.

1. Sangster, W. E., The Craft of Sermon Construction (London: Epworth The

Press 1951) p.146.

2. Ibid, p.169

3. Shedd, G.T., Homiletics and Pastoral Theology (London: The Banner of Truth

Trust, 1965) p.8, 9.

9. The delivery.

The preacher is now ready to deliver his message. The delivery is an important

part of the ministry of the Word, but its meaning should not be overestimated.

The substance of the sermon remains the most important part, but for a great part

it will depend on the delivery whether the material will actually have an impact on

the life of the listeners. The preacher is thus called to discharge his important

mission, by utilizing the talents that he received as efficiently as possible.

We can summarize the requirement of a good delivery, as follows: The sermon

must be preached and not presented; the word must be proclaimed and not

presented. The best method would be to memorize the sermon, after it has been

written out. It should however be warned against learning the sermon in such a

way that it becomes a piece of literature or a poem that is being recited. The

preacher should bring a message that flows from his heart, so that it should not

be a learned piece that is presented according to rhetoric rules. After the content

of the sermon is memorized, it must be freely presented or delivered in such a

way that the contents of the delivered sermon in a large part correlates with the

written sermon. With time the young preacher will become familiar with the free

presentation of a sketch.

There are some facts that should be noted:

9.1. The preacher’s conduct.

What should the pastor's behavior be in the pulpit when he delivers his message?

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9.1.1. He must be humble, but he must not be slavish.

The preacher must always remember that he is servant of Christ and is therefore

exhorted to be clothed in humility (Col. 3:12). While pride is rejected, the preacher

must not tend to go to the other extreme, and make an apology for his presence

in the pulpit. The divine command: “If any man speak, let him speak as the

oracles of God "(1 Pet. 4:11).

9.1.2. He must be serious, but be self-controlled.

The audience will accept almost any defect in the preacher's outfit, except

timidity. No preacher is more convincing than he that can speak from the depths

of his heart. He must believe what he has to say. Paul quotes the Psalmist as he

writes: "I believed, therefore I spoke "(2 Cor. 4:13). Otherwise the preacher must

again ensure that he does not act emotionally, uncontrolled and appears to be

silly.

9.1.3. He must be polite and still be loyal to its listing.

It is unreasonable of the preacher to scold his audience, if they are only a few. It

would be much better if he would praise those that did come, and then presents

his best in delivering his sermon.

9.1.4. He must be neat in appearance, but not too showy.

The perfect dress code is the kind of clothes that do not unnecessarily draw the

attention of the audience and keep them captivated in other words elaborate color

should preferably be avoided. A good guideline would be to be always dressed at

least one notch above the average of those who listen to him. This will elevate

him not too much but still maintain authority. If he is dressed too showy those

who listen will feel inferior.

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9.2. The preacher’s language.

Here too are a few things that the preacher should consider:

• His language should be simple.

Long complex sentences that creates the impression of haughty or high-

mindedness, should be avoided. Depth of thought must always be

balanced by the simplicity of expression.

• His language should be grammatically expressed.

Grammatical errors focus the audience's attention on the preacher instead

of the message that he delivers. This demeans the power of the message.

• His language must be powerful.

For his language to be powerful, he must use specific words that properly

express the true thoughts. In order to achieve this, the preacher must

constantly attempt to increase his vocabulary. Hence a good dictionary is

of the utmost importance to the preacher. It will benefit the preacher a lot if

he can make a study of the main style figures like a parable, types of

allegory, antithesis, a hyperbole, a metaphor, a paradox, and

personification and so on. This will increase the horizon of his vocabulary.

There are many expressions (cliché’s) that are so much used that it has

lost its power. He must remove these from his vocabulary. The preacher

must also discard all stereotypical expressions for example "Listen to me";

"My sinners friend "," Dear friends "," Beloved listener."

9.3. The preacher’s voice.

Coming to the delivery, voice is of the greatest importance and a wonderful gift of

God. No musical instrument is so fine stringed and as rich in expression as the

human voice. It can be a whisper, or a thunder, the voice can be cutting sharp or

shrieking chilly. Most emotions such as joy, sadness, irritability, terror, fear,

amazement find resonance in the voice.

• The preacher should speak naturally.

In other words it must be in accordance with his ability and his

individuality. It is difficult for a public speaker to remain visible but it is a

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significant demand for him to speak naturally. The preacher should never

try to impersonate others as this makes him an imitator, a caricature, and

denying his own natural gifts that God has given him.

• The preacher must speak civilized.

The preacher must maintain the decorum of a civilized Christian in the

choice of his words and actions. The pronunciation of words in the pulpit

must be in accordance with the civilized pronunciation of the mother

tongue and natural, appropriately, not haughty or high minded.

• The preacher must preach in a good tone.

Usually distinction is made between the high, low and middle type of tone.

Most part of the sermon will be delivered in a mid tone; in serious parts the

voice will drop, and in exalted parts that must be expressed with fire, the

voice will be raised

Caution must be given against using a constant high or a constant low

tone (monotone) and especially against the horrible sermon tone on the

one hand, and shouting on the other, because it is so eminently unnatural.

• The preacher must speak at the right tempo.

That means he should not speak too fast, in order that the audience can

not follow it. He should not speak too slowly either, otherwise the thoughts

of the audience easily strays away.

• The preacher must look his audience in the eye.

The preacher, who can look his audience in the eye when he preaches, is

one that can enforce authority and enjoys the respect of his audience. By

looking his audience in the eye, the preacher makes direct contact with his

audience. This makes his task easier to communicate with them. By

looking over his audience to the roof or to the corner of the building, the

preacher breaks contact with his audience and therefore he loses their

attention.

If the preacher can look his audience in the eyes, he will soon realize what

reaction his preaching has on the audience. An affirmative nod of the head,

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the expression on the faces, the scroll in the Bible, the constant looking at

the clock are all signs that demonstrate what impact his message have on

the audience.

9.4. The preacher should expect results.

A preacher once asked Charles Spurgeon: "How do you justify the fact that I

preach the same Gospel as you, but do not enjoy by far the same results that you

do?" Spurgeon answered: "You certainly do not expect results every time you

preach, or you do?” “Oh no, “answered the man. Spurgeon said: "This is the

reason why you do not get results." In other words the preacher must always

expect results, because the Lord promised it (Ps. 126:6; Isa. 55:11).

Care should be taken that results are not forced by using professional

evangelistic methods as a result for the insatiable hunger for statistics. The

preacher must always remember that "salvation belongs to the Lord" (Jonah 2:9;

Sag. 4:6). It is not the method and manner of the preacher’s invitation that brings

real and lasting results. If the Holy Spirit can not illuminate and bring more

confidence, all of man's efforts are artificial and substitutes.

All these things are of minor significance, but of great value and will help the

preacher to preach the Word of God more effectively.

10. Various types of sermons.

Sermons are classified according to the purpose which the minister has in mind,

whether they are intended for believers or unbelievers. In the same way that

purpose becomes the prevailing factor in the classification of a sermons, so also

is the Scripture verse the most common and accepted basis for the construction

of the sermon.

Following the proposed basis for a sermon, a sermon can be classified into one

of three categories:

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10.1. The Textual Sermon.

A textual sermon is one where both the subject and the division of the

development can be obtained from the text, and it takes on the layout of the text.

Unlike the sermon topic, which is dominated by the subject, the textual sermon is

dominated by both the subject and the division of development. For example,

Rom. 1:16 reads: "For I am not ashamed of the Gospel of Christ: for it is the

power of God unto salvation to everyone that believeth . . ." If it is treated as a

topic, it can have the general subject of "The Power of the Gospel" which is

derived from the text, but the division depends on the preacher. A textual sermon

however will take on the form of the text as follows:

(i) The Gospel is the Power of God,

(ii) The Gospel is the Power of God unto salvation,

(iii) The Gospel is the Power of God, unto salvation to everyone who believes.

The question often asked is how long should the text be for a textual sermon?

The consensus of opinion is that it must not be more than four verses otherwise

it becomes an expository sermon. This type of sermon is valuable because it

makes a positive contribution to the interpretation of Scriptures and it

encourages people to read the Bible. People today still love to hear the Scriptures

explained, and a man that is strong in the Scriptures, will never have a lack of an

audience.

Below is an example of a textual sermon:

Our ability in Christ.

Reading:

Phil. 4:10-20.

Text:

Phil. 4:13 - "I can do all things through Christ who strengthens me"

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Introduction:

Everything that we as Christians do, and all we have, we owe to Christ.

With respect to our ability in Christ, we note firstly:

I. OUR RELATIONSHIP.

"I am ... Christ ".

Note the two nouns "I" and "Christ" refers to a specific relationship. Our

relationship with Christ, wrought in the second place.

II. OUR ABILITIES.

"I am capable of anything".

We have already given our relationship and resulting capability.

Let us now look at:

III. OUR PROVISION.

"I can do all things through Christ who strengthens me"

Conclusion:

Think about your relationship with Christ and what capabilities it works in you

and what tremendous power you have in Christ to use those capabilities in

accordance with His will and to implement it. "I can do all things through Christ

who gives him strength."

10.2. The Topic Sermon.

The topic sermon is so named because the topic of the discussion is the

dominant factor in the development of the sermon. The overall treatment of the

sermon is based on the topic. The only thing that the sermon receives from the

text is the topic. For example Heb. 11:1 may be used as the basis for the subject

of "Faith", but beyond that the text assumes nothing more.

This kind of sermon consists out of the topic and then use is made from the

entire Script to cast light on the topic. In other words it is like a river, each

Scripture reference is a stream that flows into the mainstream and makes it wider.

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It is precisely where this kind of sermon becomes limp. We want depth rather

than width. Therefore we must try to get away from the use of general topics such

as "Faith", "Love," "Prayer" and so on, and limit it to a more intensive

development, for example "Faith" as a topic should be limited to "Faith as an

essential means to spiritual growth."

The topic sermon allows for discussion and this puts both the audience and the

preacher in a position to see and understand this particular Biblical topic as a

whole. It works unity of thought at hand and impresses the audience with the

unity of Scripture. As one text is brought in context with another, the audience

realizes that the Bible is a harmonious unity.

Below is an example of a topic sermon:

The Wonderful Jesus.

Reading:

Isa. 9:1-6.

Text:

Isa. 9:5 - "He shall be called Wonderful ".

Introduction:

"Wonderful" is an appropriate name for Jesus. Every stage of his life was

unusual.

First, he was wonderful in:

I. HIS BIRTH.

He was wonderful in:

II. HIS MINISTRY.

1. In His doctrine.

2. In His Miracles.

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3. Walking in His calling.

Besides the miracle of birth and ministry of Jesus was also wonderful in:

III. HIS DEATH.

At least Jesus was wonderful in:

IV. HIS RESURRECTION.

Conclusion:

With Renan, we can also say: "Jesus is the incomparable man to who the

universal conscience has decreed the title „Son of God‟ and that with justice.

Whatever may be the surprises of the future, Jesus will never be surpassed. "

10.3. The Expository Sermon.

This type of sermon, although perhaps the most difficult to prepare, is by far the

best and each student must practice it.

The expository sermon unlike a textual sermon is about the treatment of a

Scripture of more than four verses. The textual sermon gets its theme and

division directly from the text, while the expository sermon’s theme and all

divisions as well as supporting material are obtained from the Scriptures under

discussion. In other words an expository sermon can be compared with a wheel.

The theme of the passage forms the hub while the contributing ideas to the

theme, become the spokes. Together they form the unity of the Scripture

passage.

This kind of preaching places heavy emphasis on the Word of God and brings the

audience in direct contact with the Scriptures. It provides an opportunity to have

a certain topic to preach that otherwise would have been be neglected. It also

provides the preacher enough material for a lifetime to preach.

Below is an example of an expository sermon:

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THE NATURE OF GOD'S WORD.

Reading:

Ps. 119:9-16.

Text:

Ps. 19:8-12 - "The Law of the Lord ".

Introduction:

David's meditation on God's Word brought a wonderful revelation.

David discovered that God's Word.

I. IS PERFECT.

"The law of the Lord is perfect, converting the soul"

It is perfect for the purpose it was given - to reveal God and show man the way to

live.

David discovered that God's Word:

II. IS SURE.

"The testimony of the Lord is sure, making wise the simple" The Lord is not a

man "that he should lie (Num. 23:19), His Word, is

Invariant (Matt. 5:18).

David also discovered that God's Word:

III. IS RIGHT

"The precepts of the Lord are right, rejoicing the heart." The precepts of the Lord,

is right because it is in accordance with God's character and being.

David also discovered that God's Word:

IV. IS PURE.

"The commandment of the Lord is pure, enlightening the eyes."

It is pure in the sense that it gives insight and real understanding.

David also discovered that God's Word:

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V. IS CLEAN.

"The fear of the Lord is clean, enduring forever."

There is no element of self destruction in the Word.

David then also discovered that God's Word:

VI. IS TRUTH.

"The judgments of the Lord is truth, full of righteousness'

The Word of God is trustworthy because it is "thoroughly tested” (Ps. 119:140)

and" is inspired of God . . . for teaching "(2 Tim. 3:16)

David also discovered that God's Word:

VII. IS PLEASANT.

"They are desired than gold, yea, than much fine gold"

Because through it, we come to the knowledge of God.

David also discovered that the Word of God:

VIII. IS SWEET.

"They are . . . sweeter than honey and honey."

The Word is true bread to the soul; it nourishes and builds our minds.

Finally David discovered that the Word of God:

IX. IS A HELP.

"Also, your servant warned: In keeping them is great reward"

To walk in Thy Word, will keep me from sin (Ps. 119:9, 11).

Conclusion:

The meditation is rounded off where all the thoughts about the Lord should end,

in a prayer that life will be better, nicer and more meaning full.

11. Collecting of material.

Right at the beginning of this section, we must say that all knowledge might be

useful for the preacher when it comes to constructing a sermon. Besides the

Bible, history, science, statistics, psychology, literature and sociology are all

sources of information and can be utilized for the preparation of a sermon.

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This knowledge is not only attained through books and journals, but also by

personal experience. There are though a few personal experiences and other

experiences that will not be useful to the preacher. No sermon is fresh and

original if it is not colored by personal experiences.

Here are two of the methods that can be used to collect material and information

for a sermon, and which we would recommend.

11.1. System of large envelopes.

The envelopes can be arranged according to topic, or it can also be indexed

alphabetically. As the preacher finds something in a newspapers or magazines

that can be of possible interest and elucidation, he can cut it out and place it in

the envelope. Even when he reads something in a book from which he can not

cut, he can write the information down on a piece of paper and place it in the

appropriate envelope. The preacher must not forget, to ad the necessary

recognition when he cuts something out or writes it down e.g. the name and date

of the newspaper or magazine or the name of the book and the name of the

author of the book must always be stated.

When the preacher then requires material for a sermon, he goes to the envelope

containing the material relating to the topic he intends to preach, take it out and

go through it. He then takes what is appropriate and places the rest back in the

envelope. After he used the information, he must not destroy the information;

instead he must return it to the envelope because he may use it again.

By applying this procedure the preacher reduces the time he requires to prepare

his sermon to the minimum.

Instead of using envelopes, the preacher, if he can afford it, can use a steel

cabinet with files, which is obviously less cumbersome and easier to handle.

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11.2. System of a great book.

Every serious preacher should have a folio size notebook, wherein he writes, on a

single page every text that draws his attention. These texts are usually obtained

when the preacher reads his Bible, or at times when he is doing house calls or in

his conversation or in his general Bible study. For this purpose he must have a

small pocket notebook to help him, wherein he writes any illustration, saying,

event, observation, or any sermon sketch, or other matter of interest. Once he

reached the house, he copies it over into the great book, or on a new page or

under an existing text where appropriate.

A complete sermon usually does not come in a flash to the preacher, but rather

goes through a process of growth and maturation. He must go through these

pages on a weekly basis and look through each topic to ensure the process.

Every time that he reads it, new thoughts may come to mind, he must write it

down immediately on the page where it applies. When the text or theme with all

the notes and thoughts take a hold of him, it is ready to be processed and

screened and be converted into a sermon.

The main merit of this method is that it is one that creates the opportunity where

the Holy Spirit and the preacher can wrestle with the topic and text.

A preacher may read broadly, and yet have not a way to collect and preserve the

material, except for that what he can remember, and when the time comes that he

needs it, he has little or no inventory from which to draw on. While another

preacher who may read less and remember less, he will find that his stock of

material that he has collected can be of assistance in time of need.

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12. Bibliography.

1. Broadus, J. A., On the Preparation and Delivery of Sermons (London:

Harper & Brothers g. d.)

2. Gibbs, A.P., The Preacher and His Preaching (Kansas City: Watterick Pub.,

1964)

3. Gibbs, A. P., Preach the Word (Emmaus Correspondence School).

4. Knott, H. E, How to Prepare a Sermon (Cincinnati: Standard Pub., gd).

5. Lenski, R. C. H., The Sermon Homiletical Its Construction (Grand Rapids:

Baker Book House, 1968)

6. Morgan G. C., Preaching (London: Oliphants, 1967).

7. Pattison, T. H., The Making of the Sermon (Chicago: The American Baptist

Publication Society, 1941).

8. Sangster, W. E., The Craft of Sermon Construction (London: The Eqworth

Press 1951)

9. Shedd, G. T., Homiletics and Pastoral Theology (London: The Banner of

Truth Trust, 1965).

10. Turnbull, R. G., Baker's Dictionary of Practical Theology (London: Marshall,

Morgan & Scott, 1968).

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13. Assignment.

1. Why should we speak of Homiletics as an art? [5]

2. Distinguish between “Kerussó” and “Euaggelizó”? [5]

3. What can you say regarding the psychological and religious-ethical

qualities of the preacher? [15]

4. Why should you preach according to a preconceived sketch? [15]

5. Name and describe the characteristics of a good theme? [10]

6. Explain in detail what is meant with logical and rhetorical methods of

presenting a theme to the church? [10]

7. What factors will you consider in selecting a text? Discuss fully? [15]

8. Name and describe four ways how a text verse should be explained? [10]

9. Explain the nature of a good introduction? [5]

10. Why would you say is the division of a sermon valuable? [5]

11. Discuss the qualities of division in the sermon? [10]

12. Why would you say is the conclusion such an important aspect of the

sermon? Please motivate? [15]

13. How would you go about preparing a sermon preparation? Please give a

full description? [20]

14. What benefits are associated with writing out the sermon? [15]

15. What do you understand by the term "originality"? Explain. [10]

16. Discuss in detail the preacher’s conduct in the pulpit? [5]

17. Discuss in detail the preacher and the use of his voice in the pulpit? [5]

18. What is the difference between a “Textual” and an “Expository” sermon?

Discuss in detail. [20]

19. Which method of collecting material would you prefer? Give reasons for

your choice. [15]

20. Prepare the following sermons. (Each sermon must be in writing, fully

written out, not exceeding 5 pages). [95]

a. A Textual Sermon of your own choice.

b. A Subject Sermon of your own choice.

c. A Wedding sermon.

d. A Funeral Sermon.

e. An Event Sermon of your choice – e.g. Christmas, Mother's Day.

TOTAL [300]