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How to Prepare anExpository Sermon

BY

HAROLD E. KNOTT, M.A.(Harv.), D.D.Professor of Homiletics, Eugene Bible University

Eugene, Oregon

THE STANDARD PUBLISHING COMPANYCINCINNATI, OHIO

Copyrighted, 1930The Standard Publishing Company

To the students of my class in ex-pository preaching, through whosehelp and co-operation many ofthe principles here given wereworked out and tested, thishook is affectionately dedicated.

Sympathetically undertaken, the studyof the Bible becomes an absorbing pas-sion which will find its perfect satisfac-tion only when "we see no longerthrough a glass darkly, but face to face."The glory of expository preaching isthat it awakens an enthusiasm for theWord, and stirs men to that personalexploration of the inspired messagewhich will be worth more to them spir-itually than all the sermons they willhear.

NICHOLS.

CONTENTSPAGE

PREFACE .............................................................. 9

CHAPTER I.THE VALUE OF EXPOSITORY PREACHING ........................ 111. Definition of an expository sermon.2. Views of authorities on the subject.3. Value of the expository method: (a)To preacher. (b) To hearer.4. Objection to expository sermons: (a) Impression that expository sermons are dry. (b) Misunderstanding of expository sermons.

(c) Idea that the Bible is not modern.(d) Difficulty of preparation.

CHAPTER II.THE SERMON OUTLINE ................................................. 231. Essential parts to a sermon outline. (a) Discussion of various models. (b) Illustration of type followed in book.2. Difference between expository outline and other types

of sermons.(a) Expository sermons usually use more Scripture as a basis.

(b) The expository method aims to develop the sermon from the Scripture.3. Phases of the expository outline needing special

attention.(a) Securing contact with audience.(b) Making a vital application.

CHAPTER III.THE SCRIPTURE .......................................................... 311. Variation, by the expository method, in the use of

Scripture.5

Contents

2. Expository method applied to the whole book of Bible.3. Expository method applied to chapter or similar logical division.4. Expository method applied to short passage.5. Comparison of uses of Scripture of G. Campbell

Morgan and Dr. Maclaren.

CHAPTER IV.THE THEME ............................................................ 411. Value of intensive study of the Bible as an aid to

discovering themes for exposition.2. Study of author's purpose and character as reflected

in any book, necessary to appreciate themespresented.

3. Illustration of method of discovering themes forexposition.

4. Personal qualities that help in finding themes forexpository preaching:(a) Trained mind.(b) Spiritual personality,(c) Close contact with life.

CHAPTER V.THE INTRODUCTION...................................................... 511. Significance of "introduction."2. Procedure in preparing an introduction. (a) Explanation. (b) Introduction. (c) Proposition.3. Method illustrated by themes previously suggested.

CHAPTER VI.THE MAIN DIVISIONS .................................................... 621. General purpose of divisions.2. Need for studying material before forming divisions in expository sermons.3. Procedure in making divisions for an expository

sermon.(a) Summary method.(b) Related ideas.(c) Verbal method.

4. Principles involved in good sermon divisions.6

Contents

(a) Simple.(b) Progressive.(c) Complete proposition.5. Principles applied to themes already suggested.

CHAPTER VII.THE DEVELOPMENT ...................................................... 751. General principles involved in the development of

divisions.2. The application of general principles to the

development of expository sermons.(a) Intensive study.(b) Application.(c) Illustration.

3. Development of divisions previously suggested.

CHAPTER VIII.CONCLUSION .............................................................93

1. Purpose of conclusion.2. General principles of effective conclusion.3. Application of principles to expository sermon.

CHAPTER IX.QUALITIES REQUISITE FOR SUCCESS AS AN EXPOSITOR ... 98

1. Good education.2. Bible training.3. Studious habits.4. Oratorical ability.

CHAPTER X.THE INFLUENCE OF THE EXPOSITORY METHOD ON THE VOICEIN DELIVERY OF SERMONS ........................................... 103

1. It gives soul to one's message.2. It gives variety to vocal expression.

CHAPTER XI.SERMONS ILLUSTRATING THE DIFFERENT USE OF SCRIPTURE...................

1. Sermon built upon a whole book.2. Sermon built upon part of a book.3. Sermon built upon one verse.

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Contents

CHAPTER XII.SERMONS ILLUSTRATING THE DIFFERENT METHODS OF DE-

VELOPMENT ...........................................................1241. Sermon illustrating the summary method.2. Sermon illustrating the method of related ideas.3. Sermon illustrating the verbal method.

PREFACE

HREE facts have impressed themselves uponthe author during the fifteen years that he

has been teaching homiletics to young men pre-paring for the ministry.

The first of these is that writers on the sub-ject of preaching are unanimous in regard tothe value of expository preaching. All agreethat it is the most effective form of pulpit elo-quence.

The next thing that has been forced upon hisattention is that while there is this unanimityof opinion, very few of our modern preachersare using this method. The reason for this con-dition would seem to be either a lack of knowl-edge of the value of expository sermons, or alack of ability in preparing them.

In trying to account for this strange anomaly,the author became impressed with the furtherfact that there are practically no books pub-lished which place in the hands of preachers themeans for developing efficiency along this line.

So unfortunate a lack in our religious litera-ture is the cause of the present volume, and,while it may not accomplish all that the author

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T

Preface

would like, he hopes that it may at least provesuggestive to some and help to focus attentionupon an important and neglected field in theo-logical study. H. E. Knott.

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CHAPTER I.

THE VALUE OF EXPOSITORY PREACHING

HE expository sermon is an effort to explain,illustrate and apply the Scriptures to life;

or, to use F. B. Meyer's words, "expositorypreaching is the consecutive treatment of somebook or extended portion of Scripture on whichthe preacher has concentrated head and heart,brain and brawn, over which he has thought andwept and prayed, until it has yielded up itsinner secret, and the spirit of it has passed intohis spirit."

Its purpose is to help the hearers to find inthe sacred writings the true interpretation oflife. This is both a high ideal and a most de-lightful task, kindling in the soul of the preacherthat spark of heavenly fire which glows with en-thusiasm and conviction.

Every great preacher, as well as every writeron the subject of homiletics, regards expositorypreaching as the method par excellence. ThusPhelps, in his "Theory of Preaching," says: "Byparting with expository preaching, the pulpit hasparted with its most important aid and stimulusto variety. No other one thing gives to preach-

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How to Prepare an Expository Sermon

ing so wide a range of religious thought as theexposition of the Scriptures when it comes forthas the fruit of a rich, full mind—rich in scholarlyresources, and full of intense, practical aims."

Dean Brown, of Yale Divinity School, in the"Art of Preaching," declares his preference forthis method in the following terms: "lama firmbeliever in the value of expository preaching."Among other reasons for this attitude he affirmsthat "it has the historic warrant of being apos-tolic." It "ensures a more thorough knowledgeof the Bible on the part of the preacher himself.""This method of preaching," he says, "also de-velops a more thorough knowledge of the Bibleon the part of the people." "The expositoryform of preaching gradually develops both inthe pulpit and pew the Scriptural point of view,than which there is none better."

Professor Smyth, of the University of Dublin,in "The Preacher and His Sermon," says: "Ourteaching would be much more systematic if wehad more expository preaching. It is a greatneed. People do not learn the Bible, they do notlearn how full of interest a book of the Bible iswhen rightly understood."

Other writers on the subject are just as clearand emphatic.

The habit of preaching expository sermonsis a splendid discipline for the preacher. It giveshim a more profound and vital interest in the

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The Value of Expository Preaching

study of the Bible. It encourages him to searchthere for sermon material rather than in thenewspaper or in the works of science and phi-losophy. The notion that the Bible is not asinteresting or as fruitful in sermonic material asthese other fields, is a gigantic mistake. The onlyreason that people think the Bible is uninterest-ing is because they do not know it. F. B. Meyerhas probably not overemphasized it when he saysthat the real knowledge of the Bible is less thanthat of the standard works of fiction or poetry.

The expository method also leads to a newmethod of studying the Scriptures. The purposechanges from that of seeking the bases of ser-mons in individual texts to that of finding themeaning of a book or chapter.

This new approach to the Bible also givesbreadth to one's thinking, and both keeps thepreacher a student, and at the same time keepshis thinking in harmony with divine truth. Theone thing a preacher ought to know is his Bible,and this not only in the sense of an accumulationof texts, but also in the revelation of variousstatements to the context. The more one knowsthe Bible and endeavors to live it out in his ownlife the better man he will be and the larger willbe his ultimate influence on his people and com-munity.

The church is suffering to-day from the minis-trations of two types of men in the pulpit—those

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who are too broad and those who are too narrow.The former are well informed about the Bible,but are not informed in it, or have lost theirbearings and are trying to reach the popularmind by lecturettes on passing events, talkingglibly about the relation of science to religion,the need of the modern mind and similar sub-jects. The other group is made up of thosewhose preaching is thoroughly orthodox and sin-cere, but who have poorly furnished minds, andwho have only a vague knowledge of the Bibleas a whole. The sermons of this group naturallylack depth of thought, and, beyond the speakers'sincere expressions of faith and hope, are ineffec-tive because they fail to relate Biblical truth topersonal experience. If the broad men were tobase their messages on the contents of the Scrip-tures, and the latter type knew the Bible better,both would undoubtedly be more interesting, andmore helpful to their hearers.

One of the dangers to which any preacher isliable to fall a prey is "harping on the samestring." He may be influenced in his preaching byhis temperamental background—most, if not all,men are, to some extent—and thus may preachalong special lines of temperament, training orexperience. If one is studiously inclined, he islikely to display in his pulpit work an interestin some particular field; if one is mystically in-clined, he is likely to spend much of his time in

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the clouds; and if one is afflicted with some phy-sical ailment or having financial difficulties, hismessages are likely to be somber and gloomy.People love variety. The Lord did not make theflowers all of one kind, neither did He ordainthat the fruit should be all the same in shape,size, color or taste. All the dangers of tempera-ment, training and experience may in some mea-sure be offset, however, when by the expositorymethod we make the experience fit the truths ofScripture rather than use the Scripture to il-lustrate our own experience, as is likely to bethe case in the topical method of preaching.

Not only, however, will the expository methodcontrol the preacher's religious outlook, but italso eliminates the waste of time and loss ofnervous energy absorbed in solving the problem,"What shall I preach about next Sunday?"Brown gives it as his experience, after spendingone or two hours daily in the intensive studyof individual books of the Bible, that after thefirst four months of his ministry he never spenta quarter of an hour hunting for a text or atheme. "Whether every expository preacher is asfortunate may be doubtful, but all will endorsehis views regarding the wonderful homileticalvalue of studying with the expository method inmind. "No other study," the same writer de-clares, "is so prolific of the finest quality andvariety of homiletic materials as the study of the

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Scriptures. No other materials work into therealities of human life and the emergencies ofmen's souls so deftly as the materials thusgained. Once full of them, and with a mindassimilated to their quality, with a speech thatholds them at the tongue's end, a preacher neednever exhaust himself. He need never rack hisbrain, or roam the streets for something to sayand something to the point. The stream is peren-nial. It is the river of the water of life." We arenot surprised, either, to hear him testifying to thehomiletical value of this method, or, what is stillmore vital, an uplifting of the mind "into a Bib-lical atmosphere, especially an atmosphere offaith in God and in this world's future."

To solve the problem of next Sunday's ser-mon, one must have a field for the cultivationof new themes, and beyond all question the mostfertile, as well as the most desirable, is the Bible.The seed must germinate there, or we are failing .in our purpose to apply the truth of divine reve-lation to the experience of man. Not only, how-ever, do the Scriptures supply the seed thought,but they also aid in its development. The topicalmethod, for example, requires one to develophis proposition from outside sources, while theexpository seeks this end by intensive study ofthe text, and absorption of one's soul to theideals and spirit of the Biblical writer. Thislatter method does not ignore experience, but

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brings the interpretation of it into harmony withthe fundamentals of the word of God.

Another feature of expository preaching isthat it makes it easy to introduce topics that areunwelcome. Some preachers find a difficulty ingiving messages on finances, missions, Jesus'teaching on marriage, and similar themes. Togive a topical sermon on any of these subjectsmay sometimes be embarrassing, but, if one isgiving the exposition of a Scripture in whichthese subjects are an integral part, he can in-troduce them as a step in the development of histheme, and, so far as he is concerned, the objec-tionable part is either eliminated or greatlydiminished.

The benefits of expository preaching, how-ever, are not limited to the preacher. The con-gregation also gains by this method. It awakensan interest in the study of the Scriptures, if itcan be shown that the Bible throws light uponthe problems of life. Nothing is more needed inour day than an awakened interest in the Bible.It is the hope of our civilization. Science andliterature have their value for the intellectual andaesthetic natures, but the moral and spiritual,which are the most important, have their stimu-lus through contact with divine truth. The sadthing about this age of education in which welive is that people do not know the most helpfuland most interesting book in the world. For

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human interest and practical value, Shakespeare,Milton and Tennyson, Longfellow and Lowellare not even close competitors. What a feelingof satisfaction and delight comes to a personwho, after a sermon, says: "I never heard itexplained that way before." That experience isthe starting-point for a renewed interest in thestudy of the Bible.

"With this unanimity of opinion among teach-ers and writers on the subject of preaching, andthe facts regarding its value, it would seem thatevery preacher ought to be delivering expositorysermons most of the time. This, however, is notthe case, for exposition is one of the rarestproducts of the pulpit. Why this strange para-dox? Probably a number of causes have con-tributed to this anomaly.

In the first place, poor exposition in parthas led to the idea that such sermons are dryand uninteresting. Harry Emerson Fosdick de-cries that type of preaching that proceeds on theassumption that people attending church aredeeply concerned with some historical exposition,ending with some practical application to theauditors. He is right in saying that peopledo not come to church desperately anxious todiscover what happened to the Jebusites. Hedoes not, however, suggest the elimination ofexpository preaching, but rather that thepreacher "start with the auditor's vital need,

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and throw all the light he can on that." As willbe shown later, the evil above mentioned canbe overcome by the proper selection of a propo-sition through which the discussion is given avital setting.

Another reason for antipathy to expositorysermons is a misunderstanding as to what anexpository sermon really is. Thus it is not "arunning, skittering comment, suited to a Sunday-school class." Neither is it "a prayer-meetingstyle of comment, full of pious homily, and witha certain amount of exegesis of a loose type."Still further, it is not "an exhaustive and ex-hausting digest of all the commentaries to whichone has access." On the other hand, there mustbe unity in the message, progress, organizationof material, and a definite goal.

Among others there is a feeling that the de-mand for popular preaching, and the adaptingof the message to present-day problems, makesexpository preaching difficult. This, as we havealready indicated, is a lamentable fallacy. Whatwe believe and hope to show is that the Bibleis as vital, as stirring and as thrilling when prop-erly applied as ever it was. There is no realmof human thought or activity in which the Scrip-tures can not be applied. In business they intro-duce the Golden Rule, enjoin diligence, commandthat we "lie not," and admonish us to "defraudnot." Again, we are told that we are to "dis-

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tribute to the necessity of the saints," "do goodto all men," and "forgive if we would be for-given." Are these practical and modern? Nosubject has been more prominent in recent yearsthan law enforcement. Here, again, the Scripturespeaks and says: "Obey them that rule overyou." This injunction was given when the Gov-ernment was persecuting those who were ex-horted to obey it. For idealism, so badly neededin this materialistic age, we are advised to seek"first the kingdom of God and his righteous-ness," and to pursue whatsoever things arepure, true, lovely and of good report. For everyrelation in life—in the home, the community andthe nation, at school, at business or at play—theBible sets forth principles to meet every needand to solve every problem.

The last reason to note for the scarcity ofexpository sermons is the difficulty many havein preparing and delivering discourses of thistype. Successful work in exposition requires akeen exegetical or analytical mind, with abilityto get into the spirit of the writer and expresswith conviction and enthusiasm the applicationsof the text. This combination of head and heart,intellect and emotion is not a common one, butwhere they are combined in the same personalitythere is the possession of expository power.There is no more vitalizing force, no impulsemore quickening to the soul, than the discovery

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in the Bible itself of the interpretation and mean-ing of life. To give utterance to these discov-eries to an ever-waiting world is one of the rich-est experiences of the human soul. Any preacherwould do well to seek its attainment.

Shortly before his death, Dr. F. B. Meyer, onthe occasion of a visit to Liverpool, recalled anincident which marked a point of vital interestand importance in his development as a preacher.Referring to the days when he began his minis-try in that city, he said: "I can never forgetthe spot where we stood together one Sundayevening after Mr. Birrell had heard me preachat Pembroke Chapel. 'That was a good ser-mon,' he said, 'but it was on a topic whichjournalists can handle better than we can. Ifyou are going on that line, you will come to theend of your resources. Be advised by me, andbe content with the golden stores of Scripture,and you will never be wanting either the subjectof a sermon or the congregation.' That," saidDr. Meyer, "changed my life. I have been con-tent to unfold the wealth of Scripture. All thebooks I have written and fifty-seven years ofpreaching find me only at the beginning of real-izing the literary beauty, the historic interest,the profound moral and spiritual charm of theold Bible."

The judgment of such minds is not lightly tobe set aside. It must be respected.

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QUESTIONS AND EXERCISES ON CHAPTER I.

1. Give a definition of an expository sermon,and show how it differs from any other type.

2. State what seems to you to be the mostimportant reasons given by writers on homileticsfor regarding the expository method of preach-ing as the best.

3. What are some of the most helpful resultsthat come to the preacher through adopting theexpository method?

4. How does this plan help to solve the prob-lem, "What shall I preach about next Sunday?"?

5. To what extent should an effort be madein modern preaching to arouse an interest in thestudy of the Bible?

6. To what extent can we assume that peo-ple possess an interest in the Bible to-day?

7. What part does the proposition have inmaking an expository sermon interesting?

8. From your knowledge of great preachers ofour own and the past generation would you jus-tify the statement that "expository preachinghas been the best received of any"?

9. How would you describe the mental and re-ligious type of man likely to make the greatestsuccess as an expository preacher?

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CHAPTER II.

THE SERMON OUTLINE

T is proposed in the following chapters toexplain and illustrate the process of prepar-

ing an expository sermon by applying principlesto the various steps that are used in all kinds ofsermons. As different writers divide sermonoutlines in different ways, it may be well first ofall to decide on the fundamental parts of anoutline.

In its briefest form it consists of an introduc-tion, development and conclusion. This is toogeneral, however. Phelps' plan, which divides adiscourse into text, explanation, introduction,proposition, divisions, development and conclu-sion, is a more elaborate form, and is technic-ally correct. It lacks, however, the simplicitynecessary for practical use. Between these twoextremes an arm of outline is adopted in thiswork which it is believed conforms more closelyto the method generally in sermon construction.This consists of (1) theme, (2) Scripture, (3) in-troduction, (4) divisions, (5) development, and(b) conclusion. In this form the explanation,introduction and proposition of Phelps' plan are

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all comprehended under the term "introduction,"while theme is added because in expositorypreaching it has a special consideration as it de-termines in large measure the unit of Scriptureto be used as the basis for the sermon. To makeclearer the form we propose to use illustratingthese six parts, a specimen outline is here givenfrom that prince of expositors, Dr. Maclaren.

THE NEW FORM OF THE OLD LAW.

Matt. 5:17-26.

Introduction.—The passage falls naturally intotwo parts—17-20, 21-26. In the first partJesus lays down general principles; in thelatter part He exemplifies and illustratesthese principles.

I. THE KING LAYING DOWN THE LAW OF HISKINGDOM IN ITS RELATION TO THE OLDER

LAW OF GOD (17-20).

1. Jesus' authoritative tone (v. 17). "Thinknot." "I came not to destroy, but tofulfill."

2. Jesus' testimony to the permanence of thelaw (v. 18). "One jot or one tittle shallin no wise pass."

3. On the permanent element of the law Jesusbuilds its imperative authority in His

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The Sermon Outline

kingdom (v. 19). "Whosoever shall doand teach them he shall be called great."4. As Jesus fulfilled the law, so His subjectsmust fulfill its spiritual meaning (v. 20)."Except your righteousness shall exceedthe righteousness of the scribes and Phari-sees."

II. AN ILLUSTRATIVE EXAMPLE IN THE CASE OF THEOLD COMMANDMENT AGAINST MURDER (21-26).

1. The deepening and expanding of the com-mandment (vs. 21, 22). "Ye have heard,"but "I say unto you."

2. Example is intensified by putting obedienceto it before acts of external worship (vs.23, 24). "If therefore thou art offeringthy gift at the altar, and there remember-est that thy brother hath aught againstthee, leave there thy gift before the altar,and go thy way; first be reconciled to thybrother, and then come and offer thy gift."

3. Further exhortation to swiftness in cast-ing out anger from the heart (vs. 25, 26)."Agree with thine adversary quickly."

Conclusion—Jesus "deepens and fulfills one pre-cept of the old law by extending the sweep ofits prohibition from acts to thoughts, by set-ting obedience to it above sacrifice and wor-ship, and by picturing in solemn tones of

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parabolic warning the consequences of havingthe disobeyed precept as our unreconciledadversary."The above outline illustrates the six parts of

a sermon previously referred to, which are themost practical divisions for any kind of sermon,but which in this example are applied to an ex-pository discourse. In explaining and illustrat-ing the principles involved in expository preach-ing, these parts of the outline will be taken upseparately, so that the method may be perfectlyclear. This should make the procedure simpleand specific, the principles easy to grasp, andthe result, we hope, fruitful.

The form of the outline given is the same forall kinds of sermons; the expository type differs,however, in two particulars from other kinds: inthe first place, it usually takes a larger portionof Scripture for its foundation, and, in the sec-ond place, the development of the discourse isalways an exposition and application of theScripture selected. The difference is thus notone of form, but rather of use of the materialsout of which the discourse is built up. In thetopical sermon, for example, a text is used sim-ply to introduce or suggest the subject. "With-out faith it is impossible to please God" maybe used when preaching on faith, the text hav-ing no further purpose than merely to bringbefore the people the theme to be discussed. Any

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The Sermon Outline

one of several other texts could be used withequal appropriateness, such as, "Have faith inGod," or "Faith is the substance of thingshoped for, the evidence of things not seen." Hav-ing selected the text of a topical sermon, thepreacher usually proceeds to develop it fromextra-Biblical materials except where it is ona doctrinal subject, and for all practical pur-poses his use of the Scriptures has ceased. Withthe expository sermon, however, it is different;he begins to work out the development of hissermon by explaining and applying the text orportion of Scripture he has selected. If the textthus selected be "Without faith it is impossibleto please God," an expository sermon wouldneed to be treated somewhat as follows: Whatfaith is, what the nature of God is, and howit is impossible to please God without faith. Thesame approach would be necessary in regard tothe other texts. The whole sermon would be anexplanation, exposition and application of thetext.

Having said this much with reference to thevarious parts of a sermon, I want now to castit into a different form to make clearer the sig-nificant elements of an expository sermon andtheir value. The form might thus be changedto the following outline: (1) Getting the ideafrom the Scripture. (2) Securing a contact ofthe theme with the needs or interests of the peo-

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pie. (3) Giving the exposition of the passageinvolved. (4) Making the application.

This is really only stating in a different waythe points already discussed. Getting the ideainvolves selecting the theme and deciding uponthe proposition. Securing a contact with thepeople's interest is only indicating part of thefunction of the introduction, while giving the ex-position and making the application are simplyfactors involved in the development of the themeand the conclusion.

They are here restated in this form, how-ever, to show where special care is required inan expository sermon. The danger is most likelyto be found in the second part—securing thecontact, and in the fourth—making the appli-cation.

In deciding upon a theme for an expositorysermon, one needs to be very careful that thetopic or the proposition is one that has a vitalrelation to the interests of the people. Other-wise it may be a splendid sermon from the stand-point of the exegetical skill or the Biblicalknowledge involved in the development, but ifthere is no interest in the discussion on the partof the audience, it is quite obvious that the ser-mon is a failure.

On the other hand, one may stimulate an in-terest in the theme and its discussion, and againas a piece of Biblical exposition it may be a

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The Sermon Outline

splendid effort, but if there is no application ofthe thought to the life of the people, again it hasfailed. For an expository sermon to be a suc-cess the theme selected must be close to the livesof the people, the Scripture explained mustshow broad and intensive study, and the appli-cation must be such that the hearers not onlyunderstand the theoretical meanings, but alsotheir practical bearings on modern life. Ifthese principles are applied, no message can failto receive a good hearing, and the preparationand delivery of sermons will become an increas-ing joy.

This method of pulpit discourse is indeed adelightful procedure to a spiritually minded manwith a trained mind. It keeps him busy delvinginto the Scriptures, and makes him a specialistin the realm where he ought to be supreme—the understanding of the word of God. In spiteof all that some people may think to the contrary,the Bible is still an interesting book, and theone who can interpret its meaning in terms ofmodern experience will never be without an au-dience, and he has the additional satisfaction thathe is giving to the people more knowledge aboutthat Book which will be "a lamp" unto theirfeet and "a light" unto their path, and which isable to make them "wise unto salvation throughfaith which is in Christ Jesus." The old Bookis rich in eternal values.

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QUESTIONS AND EXERCISES ON CHAPTER II.

1. What seems to you to be the best model ofa sermon outline? Justify your answer.

2. How would you describe the differencebetween expository outlines and those of othertypes of sermons?

3. Would you regard it as any more diffi-cult to prepare the outline of an expositorysermon than that of a topical?

4. Explain why special care is necessary indetermining the proposition of an expositorysermon.

5. Can an application that is vital be madeto all Biblical themes?

6. Would you consider it advisable to preachon a theme where the application is difficult?

7. Is it necessary for the outline of an exposi-tory sermon to be as apparent to the hearersas for other types of sermons?

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CHAPTER III.

THE SCRIPTURE

T has been pointed out that in expositorypreaching the Scriptures are used in a dif-

ferent way from that of any other type of ser-mon, in that it both suggests the theme and alsoforms the material out of which it is developed.Because of the function of the text or Scrip-ture in a topical sermon in merely suggestingthe subject, one verse of Scripture is usuallyenough, and often the purpose can be accom-plished with less. With the expository sermonit is different. Since the material that is usedin the development of the discourse must bebased upon the passage selected, it is sometimesnecessary and generally desirable to use morethan one verse. The outline of Dr. Maclaren'sgiven in the preceding chapter will help to il-lustrate this point. As Dean Brown says, theexpositor "deals with the Scriptures in largerchunks than does the textual preacher."

But it may be asked, Does the expositorymethod always require several verses of Scrip-ture for the building of a sermon? No. It ad-mits of an elasticity not found in any other type

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of sermon. Thus the passage selected may beonly one or two verses, or may include several,even a chapter, or possibly a whole book. Theonly thing that determines the scope is, thatthe sermon must be a unit of thought and anorderly and complete working out of some prop-osition which gives the point on which the de-velopment is concentrated.

The Book of Philemon might be used to illus-trate a sermon based on a whole book. It setsforth Paul's method of dealing with slavery,and is capable of a very practical application.Philemon, apparently a wealthy man, living inColossae, had a slave named Onesimus. Thisslave ran away from his master and fled to Rome.While in Rome he was led to Christ by the apos-tle Paul, and attached himself as a servant tothe one who had thus brought him from dark-ness to light. Onesimus then revealed to Paulhis past, and confessed that he had run awayfrom Philemon. Paul is thus faced with thedilemma of deciding between loyalty to his friendPhilemon and the principle of slavery. Aboutthat time Tychicus was leaving for Colossae, andso Paul advised Onesimus to return with himand surrender his liberty, and he gave him aletter of introduction to his old master, whichis our Book of Philemon. In this letter he re-quests Philemon to receive him "no longer asa servant* but more than a servant, a brother

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The Scripture

beloved;" to receive him as he would receivePaul himself. He further declares that if thereis a financial consideration involved in settinghis slave free, to "put that to mine account . . .I will repay it." Now, slavery is a thing of thepast, but here is the point. Paul asked oneman to surrender his personal freedom whenfaith demanded it, and return to his slavery,and of another he asked the surrender of hissocial privileges and to receive him—a slave—asa brother, because of his faith. He was makinga demand of each of these men on the basis ofhis faith in Christ that went to the limit. Heset before them the ideal of a brotherhood thatoverruled all social and financial considerations,and in the principles Paul here lays down wehave the only true remedy for all the industrialand social ills of modern society. This would bean expository sermon involving the whole bookon the subject of "Changing the Social Order."Again, although it would be more difficultbecause of the larger amount of material, thewhole of the Gospel of John might be usedfor exposition with chapter 20:31 as a basis.The evidences presented in the book wouldthen be set forth to show what the author be-lieved would convince any open mind of thedeity of Christ. Such passages as 5:36, "Theworks that the Father hath given me to ac-complish, the very works that I do, bear wit-

33


ness of me, that the Father hath sent me,"would be a starting-point for the developmentof this type of sermon. Again, in chapter 5:39, "Ye search the scriptures, because yethink that in them ye have eternal life; andthese are they that bear witness of me," wouldbe another passage that would help to supportthe proposition given in chapter 20:31.

The plan suggested in these two exam-ples could be extended so as to apply to aseries of sermons on the individual books ofthe Bible, or it could be used as a helpful intro-duction to a series of sermons based upon anyparticular book.

Next to the study of a whole book as thebasis for a sermon would be any unit ofthought within the limits of a book that wouldsupply material for the development of aproposition. Sometimes chapters are naturaldivisions, as is the case with several of thechapters of the Book of Hebrews, althoughoftentimes chapters do not make logical divi-sions. This logical division may be parts oftwo or more chapters; sometimes several ex-pository sermons may be found within thelimits of one chapter. Many of the Psalms,being like hymns, the expression of but oneemotion, make themes for exposition. Thewriter once heard Dr. Chapman thus explainthe twenty-third Psalm. He used it to empha-

34

The Scripture

size the author's idea of possession. Thus:"The Lord is my shepherd," "He maketh meto lie down in green pastures," "He restorethmy soul," and so on. The plan thus followedwas to use the whole Psalm as a foundation,but to develop only one line of thought run-ning through it.

Dr. Henry Drummond's famous little book-let entitled "The Greatest Thing in theWorld" is a further illustration of a sermonbased on one chapter. He takes 1 Corinthians,chapter 13, and gives an exposition of it verseby verse. The method of organization by whichhe develops his theme will be discussed in alater chapter.

Sometimes, however, the expository sermonmay be limited to a few verses or even a singleverse. When used in this latter way, an ex-pository sermon is likely to be the explanationof words with significant meanings; as, for ex-ample, the righteousness of faith, in which theapostle's technical use of this expression wouldbe explained and then applied; or it might bethe stressing of important words, and thenshowing their relation, as in Rom. 1:16: "Thegospel is the power of God unto salvation toevery one that believeth." Here we have "gos-pel" (euaggelion), meaning "glad tidings" or"good news," then "power" (dunamis), meaningthe dynamite of God, or "unto salvation," which

35


opens up a still larger field. Here it could beshown how the message of God's love in Christis the dynamite that can accomplish in the realmof the spirit what gunpowder can in the physical.Or, again, a passage might contain a statementrequiring explanation, or it might be one aboutwhich a series of questions could be asked; as, forexample, the passage quoted in an earlier illus-tration, "Without faith it is impossible toplease God." The questions, "What is faith?""What is the nature of the divine character?"and "How is it impossible to please Him withoutfaith?" all require an explanation or expositionand application of the text.

From this discussion it will be seen thatthe expository method, by being applicable to abook, a chapter, a few verses, or only a singleverse, gives considerable variety to homileticprocedure.

It is a mistake, however, to imagine thatthe expository method requires discussing everysubject involved in a book or a chapter, evenwhen the studies are given consecutively. AsDr. F. B. Meyer says: "The preacher may beabsolutely true to a passage, and his expositionmay be positively Scriptural, when many ofthe details are left untouched." On the otherhand, a preacher is only required to appro-priate such Scripture as is pertinent to hispurpose. "He must select the material which

36

The Scripture

is suited to his subject and reject the rest.Let him not suppose that in so doing he doesany violence to the word of God. If he wereproducing a commentary, he would be bound toneglect nothing contained in the passage. Buthe is not doing this. He is preparing a sermonupon a given subject which he finds in the pas-sage considered, and, in order to a clear andemphatic presentation of the subject, he choosesthat which is related to it."

F. B. Meyer calls attention also to anothermatter in connection with expository preaching.He says: "Some preachers seem to imaginethat in a course of expository sermons it isnecessary for them to treat every chapter suc-cessively, and sometimes to prepare severalsermons on the same chapter." Then he addsthe warning: "Unless he is very highly gifted,and a man of unusual spiritual power, this willbecome intolerably wearisome."

Exposition thus only means using the Scrip-tures in such a way as to select materials thathave practical and vital interest, and can beapplied with force and power. Furthermore,it only means choosing as much Scripture foreach discourse as is necessary for the develop-ment of the theme.

The method thus makes possible either theintensive or extensive use of the Scripture. Thisenables the preacher to treat the less impor-

37


tant themes as parts of a larger unit. It en-ables him also to enlarge upon vital topics, andkeep all Scriptural subjects in purview, andrelate them. It will thus be seen that the ex-pository plan saves both preacher and peoplefrom disjointed, one-sided and unrelated ideasof Biblical thought. It keeps the preacher inthe field where his chief interest should be, andgives the congregation that which they desiremore than anything else from the pulpit—anexplanation, interpretation and application ofthe Scriptures to daily life.

A good illustration of the way in whichable expositors use the Biblical text may beseen by comparing the expositions of G. Camp-bell Morgan on "The Gospel According toMark" with "Expositions of Holy Scripture,"by Dr. Maclaren, covering the same part ofthe New Testament. The former completes theGospel in thirty expositions, in which he can-denses or enlarges according to his purpose andthe proposition in each discourse. The latter haseighty sermons on the same book. If we takethe first four of these from each writer, we havethe following result in regard to the Scriptureinvolved.

G. CAMPBELL MORGAN.

1. "The Beginning of the Gospel." Mark 1:1-3.2. "Jesus Came." Mark 1:4-13.

38

The Scripture

3. "Jesus Came into Galilee." Mark 1:14-35.4. "To This End Came I Forth." Mark 1: 35—2: 12.

DR. MACLAREN.

1. "What 'the Gospel' Is." Mark 1:1.2. "The Strong Forerunner and the Stronger

Son." Mark 1:1-11.3. "Mighty in Word and Deed." Mark 1:21-34.3. "Healing and Service." Mark 1:30, 31.

It is interesting also to note here the dif-ferent principle used in the statement of thethemes. G. Campbell Morgan gives a briefphrase from the selection under consideration,which suggests the line of emphasis for his mes-sage. Dr. Maclaren states his in such a wayas to arouse curiosity regarding his subject-matter.

EXERCISES AND QUESTIONS ON CHAPTER III.

1. How might one proceed to build a seriesof sermons upon individual books of the Bible!

2. What value is there in sermons of thistype?

3. Would a discussion about a book of theBible be an exposition? Give reasons for youranswer.

4. Would you regard a chapter usually as toomuch material for an expository sermon?

39


5. How might a whole chapter be treated in order toconstruct an original sermon from it?

6. What methods could be employed in orderto make one or two verses the basis for anexpository sermon?

7. In what respect are the principles of usingScripture alike in the examples given from Mor-gan and Maclaren?

40

CHAPTER IV.

THE THEME

HOSE preachers who adopt the expositorymethod of preaching usually carry on an

extensive study of some individual book of theBible. The successive portions of the bookthus become the material of their sermons.When one is preaching expository sermons reg-ularly it is probably best to follow this plan forone service only on the Lord's Day, leavingthe other free for the introduction of specialthemes. This plan of making an intensivestudy of individual books of the Bible is to behighly commended. It has never been triedso far as the writer's experience extends, ex-cept with very great advantages. Those whohave pursued it consistently marvel at the wealthof material that is suggested for sermons, andtestify unanimously to the number of themesthat present themselves. For the pastor no planhas greater advantages than this one of hav-ing some book of the Bible receiving specialconsideration, and basing at least one sermoneach Sunday upon his study. It leads to moreunited thinking between him and his people.

41

T


While it is very desirable, however, exposi-tory preaching does not require one to be givingspecial attention to some particular book ofthe Bible, neither is it necessary if one isgiving a series of sermons on some book topreach upon every subject included in the study.One may be dealing with Paul's First Epistle tothe Corinthians, for example, which includesquite a variety of topics, but he need feel noobligation to discuss every one of these topics.Generally speaking, of course, one will do this,and, to be sure, he will find his material easier todevelop if his message can be related to abackground which gives it a setting. The ex-pository method, however, while making it de-sirable to proceed in this manner, does not makeit a sine qua non, but has reference rather to thedevelopment of the individual sermon regardlessof its relation to any series of which it may ormay not be a part. It simply has reference to theworking out of some portion of Scripture thatis a unit of thought, the plan of developmentbeing on the basis of the Scripture selected.

Now, the appeal of the theme itself is de-termined by one of several factors. It may bethe temperament of the preacher, the needs ofthe congregation as he understands them, hisexperience, or his understanding of the Scrip-tures. It is perfectly obvious that, since notwo men are exactly alike, and the circum-

42

The Theme

stances of no two congregations are just thesame, no two men reviewing a portion ofScripture would use the same theme unless ithad the elements common to all experience.Furthermore, if they did select the same Scrip-ture, or theme, the development of each wouldbe different. While all this would be true,however, the process could be the same. Inthe following paragraphs, therefore, in whichit is proposed to illustrate the method of dis-covering themes, it will be understood that itis the process that is the important part, andnot the reader's agreement as to whether or notthe parts selected for themes are the mostimportant and interesting in the Scripturesconsidered or not.

Before proceeding to illustrate the discoveryof themes, I would like to make an observa-tion or two with reference to the reading de-sirable before beginning the study of any bookof the Bible. Suppose, for example, that wetake up the study of the Gospel of John. Thereare many critical questions that might be re-viewed. A study of logos might be an in-teresting exercise both in Greek and in philoso-phy, and it might interest one to read suchdiscussions as may be found on the subject inFisher's "Grounds for Theistic and ChristianBelief," or the introduction to the book itself inany critical commentary. One's enthusiasm how-

43


ever, in expository preaching, is to be found inthe study of the Scriptures themselves, not inessays or books about the Scriptures; just asenthusiasm for Shakespeare, Milton, Tennyson,or any other poet, would be found in readingtheir works rather than critical dissertationsabout them.

In giving attention to any book, the firstthing to do is to study it with reference toits main purpose. I mean, in the first place, whatthe author himself says; thus in John 20:31 weare told: "These are written that ye might be-lieve, and, believing, have life through his name."I also mean that we ought to know of John'sclose association with Jesus as one of the innercircle—one of those who understood Him best.Then, as a further means of appreciating whatHe says, we ought to know that when Jesusexpired upon the cross He committed to thecare of John the keeping of His mother. Tohave the mother of Jesus living in his homein after years, to be in constant conversationwith her upon spiritual things, placed him ina position where he could interpret the life ofJesus better, perhaps, than any of the Gospelwriters. At any rate, he is credited by scholarswith doing this very thing. These are some ofthe things that I mean when I refer to the gen-eral background which it is desirable to knowbefore beginning the special study of any book.

44

The Theme

It is such, you will observe, as the Scripturesthemselves reveal, and would naturally deepenone's interest in the narrative, rather thanleave him in a coldly critical attitude, such asis the natural result of the study about thebook only.

Now, let us read a few chapters of John'sGospel and note some of the themes presented,and then in the later chapters of the book per-haps we can proceed to use these for furtherillustration. Commencing with chapter 1, Icover sixteen verses before finding the first sug-gestion for a sermon. I am then impressedwith the words in verse 16, "Of his fullnesswe all received." What this fullness is givesthe opportunity of reviewing the earlier partof the chapter and thus making it an expositorysermon. The theme might then be "The Powerof Christ in Us." In reading the next chaptermy attention seems to be focused on verses 23and 24, where I am led to ask, "Is seeingbelieving?" Passing to chapter 3, the mindunfailingly pauses at verses 14-16, which hasits explanation in the narrative of Num. 21:4-9, on the theme of "The Love of God." Fur-ther in the same chapter the verses from 32-36take my attention, as I read of "witnessingto the truth." In the next chapter we haveJesus revealing Himself to the woman in "ASermon by the Well." The fifth chapter, from

45


verses 30-47, gives "Four Reasons for Believingin Jesus." Chapter 6 begins with the narra-tive of the feeding of the multitude, or "TheLoaves and Fishes." In the latter part of thissame chapter we have the memorable conversa-tion of Jesus with His disciples in the face ofa general defection, in which Jesus asks, "Willye also go away?" the answer to which suggeststhe subject of never-failing interest, "The FinalAuthority in Religion." In the next chaptervarious criticisms are made and conclusionsgiven concerning the personality and characterof Jesus. They are the same conclusions thatthe world has always given concerning Him.These suggest the theme: "What the WorldHas Always Said About Jesus." In chapter 8,verses 12-30, the counterpart of the precedingsermon is given, for Jesus is defending Him-self against the critical Pharisees, and is assert-ing His claims. So the theme here is: "SomeThings Jesus Said About Himself." The wholeof chapter 9 is taken up with the discussionabout giving sight to the blind man. "A Curefor Blindness" is suggested by this narra-tive in its application to His critics. To putthese topics and Scriptures in formal order, wewould thus have the following list of themes,with which the Scriptures also are given:"Christ's Power in the Christian" (1:18)."Is Seeing Believing]" (2:23, 24).

46

The Theme

"The Love of God" (3:14-16)."Witnessing to the Truth" (3:32-36)."A Sermon by the Wellside" (4:7-26)."Four Reasons for Believing in Jesus" (5:30-47)."The Loaves and Fishes" (6:1-14)."The Final Authority in Religion" (6:66-69)."What the World Said About Jesus" (7:1-36)."What Jesus Said About Himself" (8:12-30)."A Cure for Blindness" (9:1-41).

We might continue the process through thewhole book, but the above examples are doubtlesssufficient to illustrate the plan. As will beshown later, each of the above themes is in-tended to include in the development consider-able portions of Scripture.

It might be interesting here to again com-pare the above with those two outstanding ex-positors, Maclaren and Campbell Morgan. Themethod of the former is the same as that sug-gested above. In Maclaren's expositions thereis no essential connection between one sermonand the next, except where a series is definitelyintended as in Matthew's Gospel, where a moreor less connected series is given on the Sermonon the Mount, or where a group of sermonsbased on the Lord's Prayer is given, in whichcase each petition is made the basis for a ser-mon, and a logical relation is essential to thecomprehending of each part. However, Mac-

47


laren not only takes these "larger chunks" forhis discourses, but he also uses individual texts,and builds sermons upon them. So that heuses the dual method, and sometimes buildsa sermon upon a combination of two or threeseparated passages, when it serves his purposeof completing the central thought of his message.Not all of Maclaren's sermons are of the ex-pository type, however.

Campbell Morgan's method reveals a some-what different approach to the Scripture. Inhis expositions of the Gospel of Mark referredto in an earlier chapter, large portions of Scrip-ture are consistently used as the basis, and nopart of the text is passed over entirely, but hedoes not try to develop every part with thesame intensity. His plan is to use one or twoverses which seem to be the key to the narra-tive, or represent the most vital thought of thesection. He makes an effort, however, not onlyto build a sermon round the text, but also toshow the relation of each discourse to the onepreceding, and relate it to the book. Theseillustrations taken from two outstanding ex-positors represent the two methods involved,but an expositor will soon learn to make hisown adjustments on this point when once hebecomes familiar with the method as it appliesto the individual sermon. It is well to get theexpository habit.

48

The Theme

To summarize the process: one reads hisBible to get the point, purpose and significanceof its statements. The Revised Version is morehelpful than the Authorized for attaining thisend, because the topics are placed in para-graphs, and one can study each paragraph forhis theme, or maybe relate two or more of themfor a comprehensive discussion of a subject.

The discovery of the best in the Scriptureswill ultimately, of course, be in the man. Whatwe see in the text depends upon what we are.A sincere, consecrated, educated man will belikely to see what is overlooked or unseen byone not possessing these qualities. Two menwere members of a party of tourists in Europe.They had just been visiting the ruins of an oldcastle. One remarked on the way home that ithad been a tiresome day, for he saw nothing buta heap of stones. A stone quarry would prob-ably have been just about as attractive to him.The one so addressed later told an audiencethat it had been to him one of the most inter-esting days in all his life. They both saw thesame things with their eyes, but, while it stirredthe soul and imagination of one, it made noimpression on the life of the other.

In the same way a spiritual personality read-ing the Scriptures will find in the words ofJesus "spirit and life," for his faith in theirinspired origin will thrill him as he reviews the

49


promises, and yearns for the unsaved as he readsthe warnings.

He will be further aided in his selection ofthemes if he keeps in touch with the needs andheart-throbs of humanity. A sympathetic na-ture, living in vital contact with the world, and yetliving near to God, will readily recognize in theScriptures those truths that have significancefor the life of the people he endeavors to help,as he seeks to unfold to them the truths of divinerevelation.

EXERCISES AND QUESTIONS ON CHAPTER IV.

1. What psychological advantages are there inconcentrating upon one Bible book at a time?

2. How may continuous and intensive study ofone book of the Bible develop one's interest inexposition?

3. How does the discovery of an author's pur-pose give the key to the interpretation of hiswritings?

4. "What will limit one's ability to find themesin his Biblical study?

5. Why will different individuals find dif-ferent subjects in the same Scripture?

6. What part does faith or conviction have inexpository preaching?

7. How far should the methods in preparingexpository sermons be the same in men whoseinterests are different?

50

CHAPTER V.

THE INTRODUCTION

N the form of the outline used as a model,the explanation, introduction and proposi-

tion, as given by Phelps, are all comprehendedin the term "introduction." The justification, ifany is necessary, for this use of the word is thefact that all three of these steps are introduc-tory to the discussion of the theme, and are re-garded as introductory material in practicalwork.

The introduction as thus understood is notfundamentally different from that of any otherkind of sermon, except perhaps this: that in atopical sermon, for example, the subject is fun-damental, and is generally mentioned first, andthen the Scripture simply referred to as givinga kind of justification for, or relation of, thetheme to Scripture. In an expository sermon,the Scripture is generally the basis, and is givenfirst, followed by its setting or meaning, andthen comes its relation to the viewpoint to betreated in the discourse or the proposition.

Suppose we consider in the preparation of anexpository sermon the three steps of progress

51

I


involved in the term "introduction" as we havedecided to use it. These are explanation, intro-duction and proposition. In the explanation foran expository message, the Scripture wouldinvolve more than the explanation of a singleverse. It would now include the relation of theScripture that is used to its context. This maymean one or two verses to a paragraph, a para-graph to a chapter, or a chapter or other logicaldivision to a whole book. This wider scope ofexplanation, it will readily be seen, would givethe congregation a broader view of the contentof the Scriptures, and would help to create agreater interest in Biblical knowledge.

Having thus explained the background of thepassage to be treated, the next step is to arousean interest in the topic to be discussed. Thenatural way to do this is by showing the rela-tion which the Scripture bears to modern life,illustrating, if possible, by current events theinterest it has for to-day. At this point is theopportunity and the danger of expository preach-ing. Merely to explain the Bible will not makeit interesting; folk do not come to church "des-perately anxious to discover what happenedto the Jebusites." The Scriptures must be setforth in their important bearings and relation-ships. If one succeeds in showing that thetheme is a vital one, or that the principle in-volved can be applied in modern times, an in-

52

The Introduction

terest in the development is at once assured, but,if not, the congregation will at once assumethe attitude, "I am not interested in that sub-ject."

Now, having given the connection of Scrip-ture to its context, and indicated the relationof the topic to modern life, the completion ofthis part of the outline is the proposition—orthe particular phase of the topic which it is in-tended to develop in the sermon. Three sugges-tions may be given as an aid in determiningthis. The first is to find such a point to thetopic as will be interesting to the congregation.This is absolutely necessary. How will one knowwhat is interesting? By knowing his people.The more faithful one is in his ministry of visi-tation, sharing with his people their joys andsorrows, their hopes and fears, the more he willknow their interests and be able to find the par-ticular phase of each topic that will be attrac-tive to them. The next thing to keep in mind inthe determination of a proposition is to find onethat is helpful. It may be interesting to knowhow many miles it is from Jerusalem to Jericho,how far it is across the Sea of Galilee, or itmay even be interesting to be informed aboutthe different explanations other than the Scrip-tural one concerning the resurrection of Jesus.The important thing is, however, how far willthe proof of the proposition succeed in helping

53


the people to realize in their lives those spiritualideals that are the essence of our faith. Again,in seeking a proposition one can often find atext or Scripture statement which will servethis purpose. This has double value. It notonly gives the point to the discussion, but linksit up with the sacred writings, and so gives itadded authority. This is exemplified in Camp-bell Morgan's expositions on Mark, which havebeen referred to already. He uses some briefquotation from the section of Scripture to bediscussed as a key to his message. I quotehere the headings to a few of his last exposi-tions on Mark to illustrate this point:"He found nothing but leaves" (11:1-25; see

v. 13)."This poor widow cast in more" (11: 27—12:44;

see 12:43)."Watch" (13; see 13:37)."A large upper room furnished" (14:1-26; see

14:15)."I will go before you into Galilee" (14:27-52;

see 14:28)."And they led Jesus away" (14:53-72; see

14:53)."Himself he cannot save" (15:1-32; see 15:

31)."A stone against the door" (15:33-47; see 15:

46)."The stone is rolled back" (16; see 16:4).

54

The Introduction

These quotations from the text, which maybe regarded more as titles of the messages per-haps than propositions, are used as the key tothe discussion in the sections to which they refer.In other words, the material is directly relatedto the quotation, and so in reality these extractsare the propositions. Many Biblical texts aresplendid propositions, but where a passage islong, involved or difficult to comprehend for anyreason at all, it is desirable to restate it inwords that can be readily grasped.

A proposition, after all, is only a noun aboutwhich some affirmation is made or denied. Anystatement is an assertion, and when an asser-tion is given as one's own belief, it becomes ajudgment, and when that judgment is used as aproposition and developed in a sermon, thediscourse should logically end when the propo-sition is proved, or has been illustrated andpresented to the hearers so that the impressionhas reached its climax.

Let us begin now and apply our principles tosome of the themes suggested in the precedingchapter. Our first theme was from John 1:1-18,"Christ's Power in the Life of the Christian."The verse to which my mind was mostly directlydrawn was verse 16, which refers to the fullnessof Christ, which we, as Christians, have received.So now, in linking up this first discourse withthe purpose of the book, we find that one of the

55


first reasons for belief in Jesus on the part ofHis disciples is the consciousness of somethingreceived. This first part of the "introduction"is simply to relate the theme to the book as awhole. It could here be shown that it was amost natural thing for John to use this starting-point, since his own faith had its basis in adefinite experience.

It may be observed here, however, that it isnot always necessary to use an explanation. In-deed, sometimes it can not be done withoutmaking a connection or association which wasnever intended by the author. Not only is theexplanation of a text unnecessary sometimes inan ordinary topical sermon, but the text mayat other times be the proposition, so that eitherone or the other or both of these elements maybe absent. This condition may also be true ofan expository sermon. Where several verses ofScripture are involved a proposition is neces-sary, although even then it may be found inone verse, as one might find a topic sentence inany well-written paragraph in English.

But, having completed the first step whichcorresponds to the explanation, we pass to thesecond—the introduction proper. If the sub-ject has not preceded the reference to the Scrip-ture as suggested above, it is at this point thatthe preacher must use all his powers to interesthis hearers in a discussion of the theme. In

50

The Introduction

the sense in which the introduction is used whenapplied to the second of these three steps, thepurpose is to attract attention, to develop interestand to create an atmosphere for the discussion.How, then, shall we proceed to introduce ourtheme on John 1:16? We might say to theaudience, Did you ever stop to think that in theacceptance of Christ something of His person-ality becomes a part of us? Here the attentionis arrested. But it might be further asked,What is the fullness referred to in the text? Hereinterest is developed. Then we might say, andhere is the proposition—the third step, which willcarry with it something of the atmosphere; Ipropose to show to you from this first chapterwhat this fullness is, in what sense we receive it,and in what measure it flows into our lives.

As thus briefly reviewed, the process in thispart of the outline comprehended under theterm "introduction" involved the setting of theScripture, arousing an interest in the discus-sion of the theme, and the presentation of theproposition or definite point it is the speaker'spurpose to demonstrate.

Now we will take the next theme, which isfound in the second chapter. The topic seems tofocus upon the thought of the relation of mira-cles or signs to faith. The title given to thetheme is, "Is Seeing Believing?" with specialattention to verses 23 and 24.

57


My own disposition here would be to awakenan interest in the theme before making any ref-erence to the Scripture. One could start by say-ing, "We often hear it said that 'seeing is be-lieving;' is it true? Or are some so blind thatthey can't see, and others so biased that theywon't see?" Then proceed by saying: "Here isan interesting circumstance in which signs ledsome to believe, others who saw the same signsdid not believe, and Jesus would not trust eventhose who professed belief. Why is this?" Thisquestion brings the speaker to the theme, "IsSeeing Believing?" Here the proposition wouldnot be stated, for the curiosity aroused wouldbe one of the chief reasons for interest in thetheme. Though one may not always state hisproposition, however, as in this case, the pointor answer to the question should, nevertheless, beclear in his own mind. He should conclude hismessage with all doubt removed also from theminds of his hearers. If one has no answerto the problem, he should not raise it, for hewill usually only be putting a difficulty in theminds of those who probably may not have hadone on that particular point. Positive preachingis what is needed. People in the pews do not wanttheir list of doubts augmented; what they dodesire is that the preacher will, as he has oppor-tunity, reduce this number by interpreting lifefor them in such a way as to make clear the

58

The Introduction

pathway of faith. The pulpit has reveled alto-gether too much in the destruction of belief,thinking that it was an expression of intellectualintegrity to parade doubt. Most people haveenough doubts of their own, and in this bafflingand complex world need assistance in finding themain highway, and the man who only takesthem out into the woods is likely to find him-self with empty pews.

If, therefore, the theme is put into this in-terrogatory form as it might be, the proposi-tion may be concealed and the answer onlygiven when the sermon has reached its con-clusion.

Passing to the next chapter, we noticed inJohn 3:14-16 the theme, "The Love of God;" or,"The Uplifted Christ." In the setting of thisScripture Jesus had been talking to Nicodemusabout the new birth. Nicodemus was not ableto comprehend it. Jesus then said: "If I toldyou earthly things, and ye believe not, howshall ye believe if I tell you heavenly things?"Then, as if to illustrate a truth so that it mightbe understood and comprehended for all time, Hesays: "As Moses lifted up the serpent in thewilderness, even so must the Son of man belifted up; that whosoever believeth may in himhave eternal life."

An obscure event in Israel's history is thusintroduced to illustrate in prophetic way the

59


love of God. What, now, are the points to thisanalogy? Here would be the basis for interestin the discussion. What significance did Jesusintend the illustration to have? and what sig-nificance does it have for us?

In the third chapter, from verses 11 to theend, the theme is: "Witnessing to the Truth."In showing the setting here, attention might becalled to the fact that Jesus and John repeatthe same thought. Thus in verse 11 Jesus is re-ported as saying: "We speak that which weknow, and bear witness of that which we haveseen; and ye receive not our witness." In verse32 the same sentiment is expressed by John, whosays: "What he hath seen and heard, of thathe beareth witness; and no man receiveth hiswitness."

The interest in the discussion would herebe aroused by suggesting that there are certaincriteria by which any testimony may be judged.Let us see what these are, and whether or notthe people of Jesus' time were logical and rea-sonable in rejecting His message. Here the in-terest in the sermon would be brought aboutby raising this question.

So one might continue with the other themesthat have been suggested for the succeedingchapters. The method is the same for allkinds of sermons; the expository, however, re-quires more thought in making the introduc-

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The Introduction

tion interesting. In the ordinary topical sermonthe theme is selected for its supposed interest,while in the expository, especially where Scrip-ture topics are taken in consecutive order, it maybe necessary to make a greater effort to arousean interest in the theme.

However, this is always true, that all peopleare interested more or less in the fundamentalsof religion. We all have a spiritual nature, andwhen we speak of gaining an interest for ourtheme, it simply means to relate it to thosegreat issues of human life and destiny whichtouch the heart and arouse this nature to ac-tivity.

EXERCISES AND QUESTIONS ON CHAPTER V.

1. Why is the introduction to any sermon veryimportant?

2. Why is it specially important in an ex-pository sermon?

3. What justification is there for including theproposition under the term "introduction"?

4. Can the introduction be written after theoutline is completed as well as before?

5. Why would the approach to the introduc-tion be likely to be more difficult in an exposi-tory sermon than a topical?

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CHAPTER VI.

THE MAIN DIVISIONS

N discussing the main divisions of a sermonwe are concentrating our attention upon what

is a very important part of a sermon. In thispart of the message the material is classified,grouped and arranged in such a way that byremembering the divisions the audience will beable to recall both the material used and alsothe development of the discourse. If, for ex-ample, one is preaching on "The Story of aRich Man," as given in Luke 12:13-30, hemight discuss the subject under three heads;namely, his fortune, his folly, his fate. Herethe simplicity, the progressiveness and the com-pleteness of the divisions would make it easyto recall the whole of the discourse.

Divisions are thus for the purpose of makingit easy to remember what was said, and the bet-ter the material is organized, the more simpleand logical the unfolding of the thought, thebetter this purpose is accomplished. It is alwaysa virtue in divisions to have them so stated andso related that one part suggests the next. Thisis the reason that sermons based upon analogy,

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I

The Main Divisions

the method used so much by Jesus, are so effec-tive. This, however, is not meant to imply thatall divisions can be so related that one part cansuggest the next. There is a type of topicalsermons, for example, where the proposition issupported by a number of independent divisions,and in the very nature of the case this connec-tion or relationship can not be shown. An ex-ample of this type of theme would be, "Reasonsfor Believing in Immortality," where the propo-sition might be supported by science, intuition,experience and the Bible. In the developmentof the subject under these four divisions thereis no vital connection between them, they are likeseparate strands, whose arrangement or order ofdevelopment might be determined by the psy-chological effect desired, but which have littleor no logical sequence.A sermon based on an analogy is one of thebest types of sermons, because one part of thefigure brings to mind the others. Thus, if onewere preaching about "The Trial of Jesus"from Matt. 27:11-31, he might use, for his maindivisions, the prisoner, the accusers, the judge,the verdict. The material of each division isthus not only easily remembered, but one division,because of its relation to the others, easily sug-gests them. Or it may be that in the divisions acumulative effect is produced, each part con-tinuing further the thought of the preceding

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section. Thus a sermon on "The Bible's FirstQuestion," based on Gen. 3:9, "Where ArtThou?" might have for divisions: (1) Thisquestion was addressed to a man after he hadsinned. (2) It was addressed to a man who, afterhe had sinned, was trying to hide from God. (3)It was addressed to a man after he had sinned,and was trying to hide from God, for the pur-pose of restoring him to fellowship again.

A matter of considerable interest is thequestion whether one should gather his materialbefore making divisions or whether divisionsshould be formed first. In the topical sermonit may be permissible to use either method, andwhere one is familiar with the material he ex-pects to use he will probably formulate hisdivisions before doing very much collecting ofmaterial. This method may be well under thosecircumstances, although it does not conform toscientific principles, for the data should be col-lected before any attempt is made at organiza-tion, but if one should make his divisions beforecollecting his material, they should always betentative, and subject to such modification as thediscovery of unexpected facts may make nec-essary in order that his message may conformto truth.

In an expository sermon, however, it willalmost, if not always, be necessary to study thematerial to be used before making divisions.

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The Main Divisions

The character of an expository sermon makesthis essential. Your material is not to be baseddirectly upon your experience, but specifically up-on the Scripture you intend to use. It may thus bean epitome or brief of what is contained in thepassage, but, in common with the divisions ofother types of sermons, skill is shown in the or-ganization of the thought, and in the way in whichmaterials are grouped and designated.

The simplest type of divisions for expositorysermons is that which groups together a numberof successive verses, and then brings them to-gether under one head. Of this type is Dr.Drummond's treatment of 1 Corinthians, chapter13, in his booklet entitled "The Greatest Thingin the "World." His first division is based onverses 1-3, and is called "love contrasted"; thesecond part is on verses 4-6, and is given as"love analyzed"; the third is taken up withthe remainder of the chapter, verses 7-13, and iscalled "love defended as the supreme gift."Here each part of the subject is explained, illus-trated and applied in the order in which itoccurs in the passage, while the whole chapteris organized and expressed in such a way as togive a convenient and helpful organization of thematerial involved. It is quite obvious that inorder to secure the formulation of these divisionsit was first necessary for Dr. Drummond to readand study his material well.

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Another method of producing expository out-lines is to read over the Scripture and discover,if possible, related ideas under which the ma-terial can be classified. This method has to beemployed when the plan suggested above can notbe applied. To illustrate what is meant here, onemight take for a theme "The Conversion ofLydia," using Acts 16:13-15 as a basis. Thisstudy could be presented under three headings;(1) What Paul Did. (2) What Lydia Did. (3)What the Lord Did.

Still a third method is that of taking a textor verse of Scripture and giving an expositionof the separate words or phrases. This is themethod which we have been most disposed tothink of as the strictly expository plan. Thegreat texts of the Scripture with significantwords in them have been developed in such away as to make clear their meaning and relation.Maclaren, in his "Exposition of Holy Scripture,"uses John 3:16 in this way. He gives the ser-mon the title of "The Lake and the River."His divisions are: (1) The great lake—God'slove. (2) The river—He gave His Son. (3) Thepitcher—that whosoever believeth. (4) Thedraught—everlasting life. Here the four ideas—"God so loved the world," "He gave his onlybegotten Son," "that whosoever believeth onhim," "should not perish, but have everlastinglife," are first discussed and then bound together

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The Main Divisions

by a metaphor, which is valuable because ithelps us to see the relation of what otherwisemight be thought of as separate ideas.

It will thus be seen, although this is not meantas an arbitrary or inflexible rule, that the threetypes of divisions for expository sermons arebest suited to the character and extent of theScripture involved. The first plan seems bestsuited to certain narrative sections, or passageslike 1 Corinthians 13, where there is a logicaldevelopment of a subject. The second is moreadaptable where this formal grouping of ideasis not present, and the last type can be usedbest in expository sermons limited to brieferportions of Scripture. All of these illustrationsshow, however, that in expository sermons theScriptures must be well studied before the maindivisions can be stated.

In arranging the divisions for an expositorysermon, it is not necessary to include a discus-sion of all the Scripture from which the themeis taken, although this will frequently happen,as has already been shown. The parts useddepend entirely upon the proposition, and forthe completion of the proposition certain versesonly may be selected and introduced into thediscussion. An illustration of this is seen, forexample, in a sermon on the theme, "What theWorld Has Always Said About Jesus," basedupon John 7:10-31. The related ideas involved

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in the sermon might be: (1) He is a good man(v. 12). (2) "Not so, but he leadeth the mul-titude astray"—an impostor (v. 12). (3) "Manybelieved on him"—Son of God (v. 31). Hereonly such verses in the chapter are used orreferred to as are relevant to the working outof the proposition, although the more of theScripture that is appropriated the better.

Having now selected the theme, and decidedupon the proposition, the next thing to do is toread over and over the portion of Scriptureselected. This should not be done at one time,but should be done day by day, or at successiveintervals, so that there is time for the assimila-tion of the thought, for the time element is oneof the most necessary in forceful preaching. Thematerial thus becomes a part of the preacher'sown self, of his soul, and only such, after all, isreally great preaching.

Having read the material over and overagain, one begins to correlate and group hisideas, to find the essential things he wants tosay, and outlines his thought. Now, the prin-ciples to guide him are the same for all classesof sermons.

They should be simple. Love contrasted,love analyzed, love defended. What Paul did,what Lydia did, what the Lord did. These aresimplicity itself. In the next place they shouldbe progressive. In some sermons this aspect is

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The Main Divisions

naturally more pronounced than in others. Ifone were preaching on the subject, "Why IBelieve in the Church," it is quite conceivablethat the order of the various points discussedcould be changed without in any way affectingthe logical working out of the proposition, exceptthat the strongest argument would be placed lastas in arranging the points in debate. In ser-mons of the cumulative type, on the other hand,like the one referred to in Gen. 3:9, the pro-gressive aspect is very important.

In the next place the divisions should com-plete the proposition. When studying conver-sion, for example, as in the instance referredto above in the case of Lydia, when the partici-pation of the preacher, the convert and theLord are all included, there is nothing moreto say about conversion. No one of these couldbe left out, however, without the demonstra-tion of the proposition lacking completeness.

We will now apply these principles to someof the themes suggested in Chapter IV., theintroductions to which were given in the lastchapter.

The first example given was from John 1:16. Three ideas are presented in this text: (1)The fullness of Christ. (2) The fullness impartedto the believer. (3) The measure in which thisfullness is imparted to the believer. This out-line is of the cumulative type, the second and

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third divisions including what preceded them andthen expanding the same thought. Each ofthese three divisions calls for an explanation,and gives splendid scope also for application.So, the first division might be developed by ask-ing, What is comprehended in the fullness ofChrist as conceived here? Next, How is this full-ness imparted? Third, What determines themeasure in which we receive it? It is the answerto these questions, especially as the first divisionis explained in the light of the context, thatgives this sermon its expository character. Thedivisions are simple, following their order inthe text; they are progressive, each includingthe preceding and advancing the thought; andthey are complete, because they include all theideas in the text and relate them.

We pass now to the second theme, which isinterrogatory in its nature, "Is Seeing Believ-ing?" The theme here becomes the proposition.For this we suggest the following divisions: (1)A sign is asked for in order to satisfy the de-mands of faith (v. 18). (2) Signs alone are in-adequate for faith (vs. 23-25). (3) Signs areonly of real value to faith for disciples (v. 22).Here the development would show that seeing isbelieving in only a limited way. The extent ofbelief, as a psychological fact, is determined inlarge measure by the disposition or attitude ofthe individual toward the object or evidence pre-

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The Main Divisions

sented. In other words, prejudice, or bias, eitherscientific or philosophical, may hinder faith tothe point that the most convincing proof may berejected. To quote Jesus' words in another con-nection: "If they hear not Moses and the proph-ets, neither will they be persuaded if one risefrom the dead." An attitude of mind is possiblewhere the plainest facts would not be accepted,according to these words of the Master.

The divisions used in this outline are basedupon the method of related ideas, first by findingthe theme discussed—the relation of signs tofaith, and then by appropriating such of the ma-terial as is relevant to the proposition selected.The particular virtue of these divisions is to getillustrations from the context to say the thingsrelating to faith that one might not be able tosay; for example, to certain college audienceswithout his viewpoint meeting with some resent-ment.

The next topic suggested was "The UpliftedChrist," based upon John 3:14, 15. The divi-sions of a sermon built upon these verses would,like all instances based on analogies, be deter-mined by the outstanding points of the compari-son. Thus the following might be suggested: (1)The people sinned. (2) The people suffered. (3)The people were offered salvation. Here thepoints would be presented from the narrativein the Book of Numbers, and the application

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made as it is given in the Gospel by John. Sofar as any reference to the context would bemade at all, it would be in showing that theprophecy concerning His death which Christ wasmaking would be incomprehensible to one whocould not understand earthly things.

Passing to the next example, we have the dis-cussion on witnessing, which I have entitled:"Witnessing to the Truth." The propositionhere might be: What was Jesus' testimony, andwas it true? We are given two ideas: the truthand the witness to it. (1) What are the criteria ofreliable testimony? (2) Did Jesus' witness meetthese standards? (3) What are the facts towhich He bore witness? The expository char-acter of this outline is seen in the fact thatan answer to the questions raised in (2) and (3)would require support from the Scripture text.And so we might continue suggesting divisionsfor the other themes given, but probably theseillustrations will be sufficient to show the appli-cation of the principles laid down in the earlierpart of the work.

From a review of these divisions it will beseen that the first thing to do is to read over wellthe Scripture which it is intended to use as abasis for the sermon. The next thing is to graspthe trend of the discussion, or the central thoughtin the narrative. Having done this, it is thennecessary to get the particular aspect of the

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The Main Divisions

theme that is regarded as the most interestingand helpful for the congregation, and then buildthe sermon round this point or proposition, usingthe Scriptures to interpret life in such a waythat in their pages people will see themselvesreflected as in a mirror, not only of what theyare, but what they ought to be. The Bible dealswith the realities of life and with the fundamen-tal laws of the spiritual world, and all normalpersons in their better moments are concernedabout both of these things, and it is for thepreacher to show his audience that the question-ings of the human soul have their counterpartand answer in the word of God. All successfulpreaching is bringing the human soul to knowGod, as He has revealed Himself to us. It isthus that "deep calleth unto deep," the humanand the divine meet, and the emptiness of thehuman heart finds its satisfaction in Him who is"all in all."

QUESTIONS AND EXERCISES ON CHAPTER VI.

1. Do you regard main divisions to be essen-tial in a good sermon? Give reason or reasonsfor your answer.

2. "What special quality did Jesus' messageshave that made them so easy to remember?

3. "What determines the number of divisionsthat a sermon should have? Is there a minimumor maximum number?

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4. Why is a thorough study of the Scripturenecessary to the formulation of divisions for anexpository sermon?

5. In your judgment, would the divisions of anexpository sermon be as difficult to state as thoseof a topical sermon? Explain the method of pro-cedure in each case.

6. Make three expository sermon outlines whosedivisions illustrate the three types mentioned in thischapter.

6. Would you regard it as necessary to makethe headings of an expository sermon as promi-nent as those of a topical sermon? Discussthis point.

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CHAPTER VII.THE DEVELOPMENT

NY sermon, to be effective, must be inter-esting. This interest may be created and

maintained by the personality of the speaker, theliterary style that he uses, or the keenness ofhis mental powers. While the material of thesermon may not do everything to make a dis-course interesting, it will, nevertheless, do muchtoward accomplishing this end; and, whether ornot one ultimately succeeds in preaching success-fully, there need be no hesitation whatever insaying that a good expository development ofhis sermons will make each man the greatestsuccess it is possible for him to be in his pulpitwork. This is not an exaggeration; it is thecalm, reflective judgment of every specialist inpreaching, and, so far as the writer knows, thereis no voice to the contrary.

A sermon must be interesting, we say, to beeffective. But what makes a sermon interesting,so far as the development is concerned? Is itnot its originality? In so many sermons onehears the preacher saying the things he hasalways said, and that others have said a thou-

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A


sand times before, and saying them in the sameway. But when one hears a sermon, even thoughthe thought may be familiar, but the material ispresented in a new and striking manner, so thatsome one says afterwards, "I have never heardit put that way before," or, "I never heard thatexplanation given to the passage," it is an indi-cation of originality. It is this quality that ischaracteristic of so many of the great preachers.They say things differently.

When we analyze this quality of originalityas it is found in preaching, we find that it is at-tained in three ways, the use of any one ofwhich, or a combination of them, will make anysermon original. These are intensive study, aptillustration and appropriate application. Thereis no variation from this rule; it works everytime. Any sermon that possesses these qualities,even when presented in a very ordinary way, willbe interesting, and any sermon which lacks them,even when delivered by a man of good averageability, will necessarily be uninteresting. Thisis one of the few rules of homiletics that is abso-lute, one which never fails, and one which everypreacher can depend upon in every sermon.

Now, how are these essential qualities to beapplied to the expository form of development?I believe that it is easier to apply them to ser-mons of this type than to any other. In thefirst place, expository sermons have, or should

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The Development

have, their basis in intensive study. Here, in-deed, is both the strength and weakness of theexpository sermon. Where there is not realstudy, but merely a paraphrasing of the text, anexplanation of things which need no explaining,or an exhaustive treatment of unimportant mat-ters—whether geographical, historical or in anyway remote from the people's vital interests—thesermon will inevitably be dry, tedious and unin-teresting.

Thus the first step is intensive study. F. B.Meyer gives three suggestions here. First, herecommends investigating the original Hebrewor Greek text, although he admits that he hadallowed his Hebrew "to get rusty." Of the twolanguages the Greek is by far the more useful.The richness of the Greek is full of suggestive-ness in the fine shades of meanings which it re-veals. The next step mentioned is the study ofthe text in the light of the entire book, in orderto find out its purpose and to catch its spirit."It is not enough to read about the Bible, wemust read the Bible itself," he says. In relatingthese two parts he further asserts: "The firstaim should be to know what the original textexactly meant; the next is to place it in the per-spective of the entire book." The third sugges-tion is the study of commentaries and sermons.This advice, coming as it does from so successfulan expositor, is worthy of consideration. The

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value of the first and second methods no onewill question; they are especially valuable to theexpository preacher, but as he follows thesemethods my own conviction is that he will beless concerned about carrying out the last sug-gestion.

Expository preaching, we say, begins with in-tensive study of the Scriptures. Ability to usethe original languages, however, and good hab-its of study need something more to make thesermon interesting. There must be in one'smessages the human touch, the sympatheticspirit, and ability to bring to light those thingsthat are of vital concern. Otherwise, one may beable to give correct geographical distances, his-torical facts or philosophical intricacies, and yetthe soul that wants to know the way to heavenonly hears about the road from Jerusalem toJericho, or listens to an exercise in mental gym-nastics. The expository sermon is not only ex-plaining the Scripture, but also giving it anapplication. Here, however, is the distinct ad-vantage of this type of sermon: the material tobe developed is before one, and usually the themeselected, and especially the proposition, will havebeen chosen because one can sense in the materialapplication that will be of value to the hearers.

The ability to see these vital relationshipsbetween the needs of the people and the Scrip-tures will increase as the preacher's knowledge

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The Development

of human nature and his observation increase.Every visit with his people will help to revealtheir joys and sorrows, hopes and fears, andshould help to reveal to the pastor their needof divine help and grace. All the objections thathave been raised to expository preaching vanishwhen one can make his messages vital, applyingto the lives of his congregation the inner truthof the word of God. But this vital elementmust be present or any preaching is a failure,and so far as this type of sermon is concernedit is no harder to make the expository approachinteresting than any other. It is rather a matterof understanding it and striving to make a goodapplication of it.

The third quality necessary is that of illus-tration. This is not a separate step from inten-sive study and application, but may be involvedin either one. An illustration may be used toexplain a point or it may serve the purpose ofapplication, or may include both. "Bid mybrother divide the inheritance with me," said ayoung man to Jesus. "Take heed, and bewareof covetousness," replied the Master, "for aman's life consisteth not in the abundance of thethings which he possesseth." Then He illus-trated the point. "The ground of a certain richman brought forth plentifully," and He went onto tell the story. Then, after He had shown theman's folly in thinking that life consisteth in the

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possession of material things, He applied thetruth of the story: "So is he that layeth uptreasure for himself, and is not rich towardGod." So here an illustration serves the purposeof both explanation and application.

So that the general principles that apply tothe development of all sermons apply to theexpository, but these principles are certainly noharder to apply, and, if anything, are easierthan to other types of sermons, and for the alertmind it gives a definiteness to his task that saveshim labor both in finding his themes and in thedevelopment of them. Without doubt, peoplewould rather have their problems interpreted bythe word of God than by any human wisdom, nomatter how much of a genius the speaker may be.

Expository sermons are interesting if only thecharm of originality is given to them, and thiscan be done just the same as to any other ser-mons by intensive study, appropriate applicationand apt illustration.

In attempting now the development of thedivisions given in the preceding chapter, somedifficulties are inevitable. As it has been pointedout, several factors enter into the selection ofthemes and also the material used in the develop-ment of them, and these will differ with differentindividuals. So that in proceeding with thestudy these difficulties need to be kept in mind.It is almost impossible to make applications also,

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The Development

but if it can be shown how the divisions aredeveloped from the text, and this principle isonce understood so that it can be applied, thenthe purpose of this part of the work will havebeen accomplished.

In preaching an expository sermon, the firstthing in the development is to explain and thento apply. What the application shall be willdepend upon the needs of the congregation; howit shall be done depends upon the man and hisliterary style. He may do it by the descriptivemethod, as would be a splendid way to developthe first division of the sermon on John 3:14-16.He may do it by story or anecdote, as wasJesus' method with the young man referred toabove, or he may do it by a less common, butvery effective, method which I have called thecatechetical method, where the discussion is ad-vanced by means of asking questions and an-swering them. Since, however, that which isto be explained is the important thing, and thatwhich makes expository sermons different fromall others, the purpose in the following para-graphs is to show how the divisions may bedeveloped from the Scriptures.

In the first sermon taken from John 1:16, thedivisions suggested were: (1) The fullness ofChrist. (2) The fullness imparted to the be-liever. (3) The measure in which the fullnessis imparted. It was mentioned that in this

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sermon, where the Scripture is limited to oneverse, the expository character of the develop-ment would be brought out by asking a series ofquestions; such as, What is meant by the fullness?How is it imparted! What decides the measurein which it is given? Even with these ideaspresented, however, one can see how a topicalrather than expository development might befollowed, and the expository preacher will needto be on constant guard in this matter, especiallyif it has been his custom to preach mostly top-ical sermons.

Now, in answer to the first question, which isreally the development of the first division, thefollowing approach might be made. Is thereanything suggested by the writer in the chapterthat would indicate what he has in mind by thefullness of Christ? Let us see. In verse 3 weread: "All things were made through him; andwithout him was not anything made that hathbeen made." In verse 10 again it states that"the world was made through him." In verse14, "We beheld his glory," and that He was"full of grace and truth." There are severalother suggestions in this section, but three atleast are outstanding—power, grace and truth.Now, the enlargement or significance of thesewords would constitute the development of thefirst division. This method, it will be noted, isobserving in the development what might reason-

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The Development

ably be interpreted as the thought in the author'smind when he spoke of Christ's fullness.

The second division says that these phases ofChrist's fullness are imparted to us, for "of hisfullness we all received." How did we receivethese gifts? We notice, first of all, "power."How is it received? There is nothing definitein the immediate context to reveal what is in thewriter's mind, but he states later, in chapter 15,the way that Jesus said this power was trans-ferred: "I am the vine, ye are the branches."The branches, you will notice, are the individualdisciples, so that the power is that flow of lifeas silent, as unseen, as the flow of sap in thevine. Here is the opportunity for illustrationof power in the life of the disciple. A very goodone illustrating power over life's circumstancesis given in Dr. S. D. Gordon's book, "QuietTalks on Service," where he gives the follow-ing narrative: "A man was riding on horse-back through a bit of timberland in one of thecotton States of the South on a bright Octoberday. As he was riding along and enjoying theview, all at once he came across a bit of clearingin the trees, and in the clearing an old cabin,almost fallen to pieces, and in the doorway ofthe cabin an old negroess standing. Her backwas bent nearly double with the years of hardwork, her face dried up and deeply bitten withwrinkles, and her hair white. But her eyes were

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as bright as two stars out of the dark blue.The man called out cheerily, 'Good morning,auntie; living here all alone?' She looked up, hereyes brighter yet with the thought in her heart,and in a shrill, keyed-up voice she said, 'Jes' me'n' Jesus, massa.'" This serves to illustrate theway in which the application of the power ofChrist in the individual life may be set forth.

The second division is the impartation ofgrace. "Grace," as a pleasing, inspiring qualityin human life, could be explained and illustrated.So we say that a person is gracious, or has agracious personality. How is the grace of Christimparted to His disciples? Paul says to Phile-mon, "The grace of our Lord Jesus Christ bewith your spirit;" that is, His graciousness, win-someness, pleasing personality, become a partof your life. Now we become like our ideal, andour life in Christ produces His life in us, so that"we all with unveiled face, beholding as in amirror the glory of the Lord, are transformedinto the same image from glory to glory" (2 Cor.3:18). So His grace is imparted to us by mak-ing Him our ideal, and keeping the ideal beforeus.

The impartation of truth is next. Truth isa word frequently used in the Gospel of John."If ye abide in my word, then are ye truly mydisciples; and ye shall know the truth, and thetruth shall make you free." "Thy word is

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The Development

truth." "I have given them thy word." So,by abiding in His word, we know truth. Truththus comes through accepting Christ and Hismessage. Here the application will depend uponthe individual and the needs of the audience oroccasion, and could be expanded ad infinitum.It might be truth about religion, or, more spe-cifically, about salvation, service, or whateverend suits the immediate purpose.

We now come to the third division, and ask:In what measure is it imparted! The text itselfis not very clear. Here the explanation of gracewould seem to be, not graciousness, as in thedisciple, but grace as supplied by God as a giftof divine favor, which is given to the disciplesto surmount the difficulties of life. "My grace issufficient for thee" would perhaps make clear themeaning of the word. Now, "grace for grace,"or, as the Revised margin says, "grace upongrace," would seem to mean that as one supplyis consumed another is given, and that from anunfailing source all the needs of man's soul aresupplied. Man's need thus regulates God's sup-ply-

The text of this sermon is a good one forexposition, because it contains a vital message.It relates itself to the context in such a way asto bring out its meaning, and it is capable ofalmost unlimited application. Such passages area gold-mine for the expositor.

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We now turn to the next sermon, which issomewhat different in character, the theme notbeing suggested by one verse, but rather by thewhole narrative. This sermon introduces theproblem of the relation of miracles to faith—avery timely and vital topic. The first division is:A sign is requested to satisfy the demands offaith, based upon John 2:18. How easy to applyhere the thought of those whose disposition isnot to accept the divinity of Jesus—the point atissue here—unless they can see, hear, understandeverything, or have some kind of physical proof.Jesus did not give the proof which they wantedat the time, but indicated to them what wouldbe the sign that would justify His claim to Son-ship in a unique way. "Destroy this temple,and in three days I will raise it up" (v. 19).Here is Jesus' testimony of what He regardedas the sign that gave evidence of His deity, andlikewise the fact of the Jews' failure to grasp,as in nearly all His teaching, the significanceand import of His word. Misunderstandingbecause of religious bias. In modern times scien-tific and philosophical predilections sometimeswork the same way.

Why did not Jesus reveal Himself by somesign? There was a reason: those who were seek-ing it were out of harmony with His ideals. Butsupposing that He had given some sign, whatwould have happened?

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Signs alone are inadequate for faith is as-serted in the second division of the sermon."During the feast many believed on his name,beholding the signs which he did" (v. 23). Theconviction, or belief, on the part of these peoplewas simply that produced by His miracles. Theywere of the matter-of-fact, logical type—thosewho believed because they saw. But, althoughthey believed, it was a limited kind of faith; itwas of such a character that "Jesus did nottrust himself unto them, for that he knew allmen" (v. 24). It was not strong enough, andthe only reason suggested by the Scripture isthat it was a religion based upon signs. Theapplication and implication here need no en-largement, when so many are allowing material-istic considerations to become the basis of theirfaith. That which the people themselves thoughtwas needed was insufficient. "What, then, it maybe asked, is the value of signs in religion?

Signs have their real value for disciples."When therefore he was raised from the dead,his disciples remembered that he spake this"(v. 22). In other words, signs are inadequatefor faith by themselves, but are an aid to faithwhere there is a right disposition of heart todivine things. Children do not believe parentslove them because they do things for them—tendthem in sickness or send them to college; thesesigns are not the origin of their faith in par-

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ents, but they do help to establish the bondalready made.

It will be noticed in this sermon that thethoughts presented are not in the order inwhich they are given in the text. This is reallyforegoing the logical order for the sake of thepsychological, which is quite justifiable in homi-letical procedure. The important thing is thecompletion of the proposition, and to do thiseffectively is the end in view, showing that thepositions advanced are either stated or impliedin the text.

One further illustration of expository devel-opment will probably suffice to make clear themethod. We will take the theme, "Witnessingto the Truth," which is selected from John 3:11-34. The first division suggested was: What arethe criteria of reliable testimony? The reliabil-ity of any witness depends upon three things:(1) His knowledge of the facts. It would ob-viously be no use witnessing to an event that onedid not see, or only saw under such circum-stances as to make the testimony worthless orat least unreliable. (2) The character of theperson witnessing. The testimony of one witha known reputation for exaggerating or lyingwould not be regarded as highly as that of acareful observer of unimpeachable life, (3) Theconsistency of the testimony given. One maywitness an event, and be in every way honest,

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but lack coherence in his testimony, showingthat he can not be relied upon for giving abso-lute facts. Jesus came to bear witness. Nowand here we come to the second division: DidJesus' witness meet these standards? (1) DidHe know the facts? He says: "We speak thatwhich we know, and bear witness of that whichwe have seen" (v. 11). John the Baptist says:"What he hath seen and heard, of that he bear-eth witness" (v. 32). (2) Does His characterjustify taking His message at its face value?Within the limits of the chapter we have Nico-demus' evidence: "We know that thou art ateacher come from God; for no one can do thesesigns that thou doest, except God be with him"(v. 2). (3) We next consider the consistencyof his testimony. In all the complex situationsin which Jesus was placed, He was never caughtin any contradictory testimony. The proof ofthis would, of course, in the nature of the case,take in the whole of His life's work. The mostcarefully worked-out plans of scheming officialsall failed to bring to light any mistakes on thepart of Jesus. They might ask: "Is it lawfulto give tribute unto Caesar?" or, "If a womanmarry seven brothers, whose wife shall she be inthe resurrection?" Or, again: "Which is thegreat commandment in the law?" All these meetan adequate answer and leave the questionersbaffled.

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Having decided now upon the reliability ofJesus' testimony, we ask, What are the facts towhich He bore witness? This gives ample scopefor bringing before the people the ultimatethings of life. In the text we have: man's sinful-ness and lost condition (v. 14); God's love (v.16); God's plan for man's salvation (vs. 15,16, 17).

These things are vital in the religious realm.Some may say that they are the obsolete ideasof faith, but we still can call attention to thefact that Jesus is a greater authority than anyteacher, or even group of teachers. In any case,one can throw the responsibility on the audiencefor belief; he has presented what the Scriptureshave to say, and may leave the decision with hishearers. On any plane or basis that one may careto judge the matter, Jesus is an outstandingauthority, and He knows because He has seen,and testifies to what He has heard.

In the discussion of this last sermon out-line, one easily finds, in an age that is likely toregard the fundamentals of faith as old-fash-ioned, that it is easier to get respect for his ideaswhen he is repeating the words of Christ or theBiblical writers. Even the most radical payrespectful attention to a message that reflectsthe personality of the Master and His associates.

To summarize: that which marks the differ-ence between the expository development and

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any other is this, that the expository sermonis worked out from the materials presented inthe Scriptures, while other types do not ordi-narily do so. The advantages of the expositoryplan are: that it saves the preacher time andenergy, it develops his own soul, it keeps histhinking in line with Christ and the apostles, andgives greater authority to his messages.

Any preacher who will give the plan a fairtrial will find the preparation of sermons anincreasingly delightful task, his study of the wordof God will have a more purposeful meaning, andhis congregation will "grow in the grace andknowledge of our Lord and Saviour JesusChrist." Again I say, people are interestedin the Bible and its exposition, and among themost remarkable religious phenomena of recenttimes is the way large numbers of people of allclasses will attend services to hear the Scrip-tures explained.

A capable and discerning critic recently pro-nounced Dr. Campbell Morgan "the most popularpreacher in the English-speaking world," andsuggests two main reasons for his success: (1)The commanding authority which comes of afirm, assured and uncompromising faith, and(2) his unique knowledge of the Bible, togetherwith his genius for explaining and expounding it,and applying its teaching to the problems of ourpresent-day life.

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QUESTIONS AND EXERCISES ON CHAPTER VII.

1. In the development of the main divisions,what principles are necessary in order for thesermon to be interesting!

2. In your judgment, is it any more necessaryfor an expository sermon to be uninterestingthan any other?

3. Explain how intensive study is usually in adifferent field in an expository sermon from whatit is in a topical.

4. How would you suggest that a preachercan become effective in making the application toexpository sermons?

5. What type of man, mentally and relig-iously, would get the most satisfaction from pre-paring expository sermons?

6. What effect would expository preaching belikely to have upon the pulpit generally?

7. Ought our generation, with its educationalstandards, to be favorable to expository preach-ing?

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CHAPTER VIII.

CONCLUSION

HE purpose of the conclusion is to apply theproposition. One can not devote too much

thought to this part of the sermon. If he failshere, the effect of his message is greatly dimin-ished; if he succeeds, a very ordinary sermonwill become effective. Sometimes a very fine dis-course fails because it is five minutes toolong, and it is very important for a preacherto be able to tell, by looking into the faces ofhis congregation, when the place of exhaustionhas been reached. "There is a psychologicalmoment when the people of the audience, or mostof them, have had just enough. They have notyet begun to tire, but they will in a few minutes.Do not let them have those few moments. Closeas quickly as you can."

The conclusion may also be rendered ineffec-tive by being too abrupt, in which case there isa failure to make clear the demonstration of theproposition, or to reach the appropriate emo-tional heightening.

These facts all show the need for carefulnessin preparing the conclusion. One ought to know

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exactly the point he is aiming at, know the stepsby which he expects to accomplish his purpose,and, as soon as he has reached his goal, stop.The danger of an unprepared or ill-prepared con-clusion is, that one is likely to be soaring round,in almost hopeless plight, looking for a place tolight. Not finding one, he keeps on soaring, andusually has to surrender after tiring his audience,and it would have been much better to yieldbefore he reached this stage.

There are various methods that can be usedto make the conclusion, or the appeal, as it issometimes called, effective. There is, first of all,the plan of recapitulation, in which one restateshis main headings to make more decisive hisarguments, or make clear the demonstration ofthe proposition. If one has good divisions to hissermon, a pleasing effect will be produced on theaudience as he restates them at the close of hisdiscourse. Phelps says on this point that: "Clear,compact, forcible divisions fall into line beauti-fully in an epitome of the discussion. One of themost valuable single rules for constructing divi-sions is so to frame them that they can be easilyand forcibly recapitulated at the close." Thismethod is particularly attractive to the thinkingpart of the congregation, and produces the effecton all that one has carefully prepared his ser-mon, and, if his points are well made, will causehis influence in the pulpit to increase steadily.

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Conclusion

Just one word of caution, however, is necessary.If the message be of a highly emotional character,the change from the heights of emotion to theplains of argumentation is not likely to aid theeffectiveness of the sermon, and is quite likely tobe out of place. "Recapitulate a hortatory ser-mon, and you reduce it to a burlesque."

Most sermons, in the conclusion, reach ameasure of feeling. This is necessary to movepeople to a decision, and every sermon is orshould be preached "with a view to persuasion."So that the conclusion will usually be plannedto maintain or to develop this emotional charac-ter. The most successful ways of sustainingemotion are the use of illustrations or quota-tions.

A good illustration is always interesting. Itmakes it easy for one to leave the formal char-acter involved in the development and with com-plete abandon look into the faces of the peopleand let them see how profoundly he believeswhat he is saying. It also stimulates interestat that point in the sermon where it is mostimportant that one should have the undividedattention of the people. If he is making an ap-peal, it makes the appeal easy, for he knows justexactly what the state of his own mind and theirswill be when he concludes his illustration. Italso makes certain that his message will befinished with the people interested.

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There are some sermons, however, usuallyof the devotional type, that can be concludedvery powerfully by means of a well-chosen quo-tation. This may be taken from the Scriptures,from one of the poets, or may be a few linesfrom a hymn. Hymns give expression to relig-ious sentiment and feeling, and so any devotionaltopic may receive a fitting conclusion in thismanner.

From a discussion of these general principlesof an appropriate conclusion, it will be seen thatit is the same for expository sermons as forany other. The character of the conclusion is notdetermined by the type of sermon, whether ex-pository, topical, textual or inferential, but israther decided by the didactic or hortatory ele-ments by which it closes. The purpose of allsermons is the same—to persuade, to bring con-viction, to lead to action.

In proceeding, therefore, to suggest conclu-sions for the themes that have already beenpresented, there is this obvious difficulty, thatthe emotion reached by one may be of a muchhigher degree than that by a preacher of a dif-ferent temperament. It is for this reason almostimpossible to attempt this part of the outline.The man and the occasion must determine this,and each individual must then use the methodthat comports best with his own idea of thefitness of things.

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Conclusion

QUESTIONS AND EXERCISES ON CHAPTER VIII.

1. Are conclusions equally important for allkinds of sermons?

2. What type of sermon can be concludedmost effectively by the method of recapitulation?

3. What kind of a conclusion is best suited toa sermon that is hortatory in character?

4. Would you suggest writing out the last fewsentences of a conclusion?

5. What quality is necessary on the part ofthe preacher to be able to recognize when anaudience is growing tired?

6. Explain how the principles governing con-clusions to effective sermons make it difficultto assign any particular kind to the expositorysermon.

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CHAPTER IX.

QUALITIES REQUISITE FOR SUCCESS AS ANEXPOSITOR

O be a good expository preacher, a man mustfirst of all have a good general education.

A man with an untrained mind may give a goodhortatory discourse, but it is practically impos-sible for him to preach expository sermons. Onewith a good general education will benefit fromhis training in literature, which will give himan appreciation of the best thought and itsexpression. He will receive much help from thestudy of logic, which will enable him to balancearguments and to present his thought in anorderly way. He will be helped by the languages,especially the Greek, which will reveal to himthe fine shades of meaning of the words used byChrist and the apostles. His knowledge of his-tory will enable him to understand the NewTestament in its setting in world events. Psy-chology and philosophy will show him how menhave tried to solve the ultimate problems of lifeand have failed. There is no type of sermonwhich offers such wonderful scope for all theresources of education as does the expository.

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Qualities Requisite for Success as an Expositor

In intensive and extensive study, both in itsanalytical and synthetical character, this is themethod par excellence for the educated man.

The second quality of importance is Bibletraining. By Bible training I mean having sucha broad understanding of the books of the Bibleas will enable him to relate the various stagesof the history of revelation in such a way asto "rightly divide the word of truth." I donot believe that any one can become a greatexpositor who does not understand the signifi-cance which attaches to the New Testamentand makes it different from the Old. The morethorough has been one's training in the Scrip-tures, and the clearer his comprehension of therevelation of God contained therein, the betteris he prepared to efficiently apply divine truthin exposition. And, after all, is not this thepreacher's function? Should it not be his pur-pose to enlighten his people concerning the greatfundamentals of religion, and if he does not usethe Bible as the source for his knowledge, whereshall he turn? Whatever authority one may careto give to the sacred writings, one thing is ad-mitted by all, and that is that every ministershould know and understand what the Scripturesteach. To know, understand and explain theScriptures in the pulpit is the first great taskof the preacher, and this is but fulfilling the endof expository preaching.

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A third important characteristic is study, orthe possession of studious habits. One who at-tempts exposition and does not apply himselfwith sufficient industry and concentration is mostsurely headed for failure. Expository sermonsthat are effective can not be produced on Sat-urday for the pulpit on Sunday, except as thematerial then organized has been the subject formeditation all the week. Any attempt to evolvesermons on short notice is likely to result in re-peating platitudes and generalities, ideas thatlie on the surface, which everybody knows, andwhich fail to arouse interest on the part ofthe audience or enthusiasm in the soul of thepreacher himself. One must meditate on thetheme to be developed, study the relation of thethought to its immediate or remote context, andget into the spirit of the writer, endeavoringto live over in his own soul, as far as may bepossible, the ideals advanced. To enjoy anyforeign country, particularly the older civiliza-tions of Europe, one must get into the spiritof the people, the atmosphere of the environment;he must have what we call historical insight; andto enjoy, appreciate and express the spirit ofthe Scriptures one must be more than a Biblicaltourist. This attitude is not an intellectualcondition purely, nor is it to be regarded simplyas a necessity of the situation, but it is a thrill-ing experience in the spiritual realm, one which is

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Qualities Requisite for Success as an Expositor

a joy and a delight of the most elevating kind.It is both an opportunity and a pleasure. "Thehighest point of sermon utterance is when apreacher is 'possessed,' and certainly, in thejudgment of the writer, such possession comesoftenest and easiest to a man who has lived,slept, walked and eaten in fellowship with a pas-sage for the best part of a week."—Meyer.

The last thing to be specifically mentioned asa quality needed for expository work is that oforatorical skill. This quality is the ability totake the idea involved in a passage of Scriptureand express its meaning and application withsuch interest and enthusiasm as shall awakenin the hearers a like response. If, however,one speaks as if he were describing somethingin which he has no very vital interest, his mes-sage will be weak and will fail to make any verydeep impression upon the hearers. Why shouldit be said that in the theater fiction is presentedas if it were truth, and that in the church truthis presented as if it were fiction? The onlyreason is that the actor tries to live his part,get into the spirit of the character he repre-sents, and the preacher is apt to deliver hismessage oftentimes as though it were somethingapart altogether from himself. The plea herebeing made and asserted as necessary is to putsoul into exposition. This the writer makes boldto declare is not only the greatest privilege, and

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one of the most thrilling experiences in the realmof the spirit that falls to the preacher's lot, butis also a method that will never fail to interestand to help any congregation.

QUESTIONS AND EXERCISES ON CHAPTER IX.

1. Why should every educated preacher makeuse of the expository method in his sermons!

2. What kind of Bible training would youregard as most helpful for expository preaching?

3. Would a man whose faith was not verystrong in the essentials of Christianity be likelyto make a good expositor? Give reasons foryour answer.

4. To what type of preacher would the inten-sive study of the Bible be most attractive?

5. Would a preacher of wavering faith behelped by preaching expository sermons? Ex-plain how, if you think he would.

6. Do you agree with the quotation given thatthe didactic can be combined with the passionatein preaching?

7. Do you think that the combination of clearness inexposition and intensity in feeling are often combined inthe same individual? Can they be acquired?

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CHAPTER X.

THE INFLUENCE OF THE EXPOSITORYMETHOD ON THE VOICE IN DELIVERY

OF SERMONS

HE ordinary sermon is apt to be preachedin much the same tone of voice, either high

or low, except as personal experiences are re-lated to break this tone, or illustrations usedthat cause one to make a change to colloquialspeech. "The man who is uniformly earnest,uniformly tender, uniformly emphatic; the manwho is striving to say something appealing andhelpful with every breath he draws—becomeswearisome." One of the saving qualities of in-teresting speech is variety.

The expository method gives this variety topreaching, for exposition requires one tone, andthe change to illustration and application re-quires a changed inflection. Exposition gives amuch greater opportunity for the conversationalstyle of speech, which is fast becoming themethod of great preachers and orators. DeanBrown says: "The tone of dignified conversa-tion furnishes the staple method for effectivedelivery. It wears better than any other kind

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of speech." It is said to be the method used bythe great parliamentary speakers of England ofthis generation, such as Herbert H. Asquith, Ar-thur J. Balfour and Lloyd George. This doesnot mean because the style is conversationalthat the delivery is without vitality or spiritless;it is rather the highest art by means of thesimple and natural. "Oratory," said Dr. Curry,"is enlarged conversation."

Professor Smyth, in addressing his studentson this point, said: "Have something to say.Make sure of that first. Then say it. Don'tpreach or elaborate it. Just say it as simply andnaturally as you would say it in conversation."

Azora Davis expressed a similar sentiment."Perhaps," he said, "we may be helped most ifwe insist upon the idea of preaching as dignifiedand sincere conversation on a religious subject.The best preacher is really the best talker."

Exposition enables one to be the most nat-ural in the pulpit. It develops ease, freedom,and, where there is an understanding of the rightprinciples of public speaking, should lead togracefulness of gesture. Through the use of thismethod one can the most easily adopt the con-versational style, which is the most interesting,the most effective, and the one which never tiresthe hearers.

There is perhaps a deeper reason, however,why the expository method aids the delivery.

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Influence of Expository Method on Voice

This has already been hinted at in an earlierchapter. The true oratory begins with the man;it is the expression of that which is in his soul.Intensity in public utterance, if it is not artificial,is only possible when the man himself is deeplystirred. We would all prefer to listen to a manof moderate ability preach, who is thoroughlysincere, than one of greater gifts whose convic-tions regarding his message we very muchdoubt. Perhaps the pulpit is lacking in greatpreachers to-day because it is lacking in menof great conviction. It is true, however, thatthe outstanding men of our time, as in all time,are the men who have no misgivings about theinspiration of the Scriptures, the deity of Christand the reality of a future existence.

What bearing now does this discussion haveupon expository preaching? It means this: thatone's greatest power in the pulpit will be pro-portionate to the extent to which his messagehas become a part of himself. Now, how fardoes the expository method help in this direc-tion? May we refer again to Dr. F. B. Meyer'sdefinition? An expository sermon is one on "anextended portion of Scripture on which thepreacher has concentrated head and heart, brainand brawn, over which he has thought and weptand prayed, until it has yielded up its innersecret, and the spirit of it has passed into hisspirit." No other type of sermon makes such a

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demand. We may dwell upon our themes, wemay read ourselves full, and meditate upon thematerial collected, but in the expository sermonour thought is assimilated to the spiritual idealsand standards of the inspired authors. It is thisthat develops conviction, enthusiasm, and enablesone to speak with authority on the deep thingsof life.

To be more specific in regard to the way bywhich the preacher may become absorbed in histheme, we present the method used by F. B.Meyer, in his discussion of "The Expositor atWork." He says that "probably on Sundaynight, when the family has dispersed, he willtake his Bible in hand and turn to the paragraphnext in order to that from which he has preachedduring the day. The emotions that have wroughtwithin his soul have not died down." He doesthis while he is still feeling the thrill of hismessage, and scans "the paragraph next inorder until probably its salient features, itslesson, or its pivotal sentences, grip him." Hethen makes a few rough notes. Nothing moreis attempted at that time, but in the subcon-scious realm something has been started. Asthe days pass he puts on this paper, containingthe rough notes, "the fugitive thoughts, withfootstep light as a fairy's, that may flit acrosshis soul." Next he investigates the original text,and then places it in the perspective of the

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entire book. Then he turns to commentaries andsermons; "they set us thinking." The mainpreparation, however, is the reading and re-read-ing of the Biblical text. He commends themethod of another great expositor who tells us"that he will read a given book, which he hasset himself to expound, some ten or twentytimes through, that he may catch the spirit of theauthor, and become steeped in his ruling motiveand purpose."

It is thus the method of preparing the ser-mon that makes the man and his message iden-tical, so that when he preaches his style isnatural, his words are spirit and life, and thatwhich comes through his lips comes from hissoul. In this way soul and speech combine, andthe most effective speech is the inevitable result.

QUESTIONS AND EXERCISES ON CHAPTER X.

1. What do you regard as the chief cause ofthe monotone in preaching?

2. Explain how expository preaching requiresgreater variety because of the character of thedevelopment.

3. How does the expository method bring thepreacher and his materials closer together?

4. Could an expository preacher be artificialin the use of the voice, and, if so, how would youlocate the cause?

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CHAPTER XI.

SERMONS ILLUSTRATING THE DIFFERENTUSE OF SCRIPTURE

HE three sermons that follow are for thepurpose of illustrating more fully the va-

rious ways in which the Scripture may be usedin exposition. These sermons, and also thosethat follow in the next chapter, are not writtenin extenso, but with sufficient fullness, we hope,to make clear the point under consideration.

The first of these is to show the way a sermonmay be built upon a whole book; the second, theplan of constructing one on a part of a book;and the third, by making use of one verse only.

REJOICING ALWAYS. PHIL. 4:4.

Introduction.—The apostle Paul's life reflectsat all times joyousness, hopefulness, happiness.This is nowhere seen more than in his letter tothe Philippians. Several times in this Epistle herefers to his joy and the causes from which itsprang. Thus we hear him say: "In every sup-plication of mine on behalf of you all makingmy supplication with joy" (1:4). "In everyway, whether in pretense or in truth, Christ is

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proclaimed; and therein I rejoice, yea, and willrejoice" (1:18). "Make full my joy, that ye beof the same mind, having the same love" (2:2).This note of joy reaches its climax in the exhor-tation that he gives to his readers in 4:4, wherehe says: "Rejoice in the Lord always: again Iwill say, Rejoice."

There are times when it is not hard to rejoice,but this injunction has its significance in theword "always," and, as if he anticipated thatsome would think that he did not mean all thathis language implied, he repeats: "Again I willsay, Rejoice." He was simply urging the Chris-tians at Philippi to do what he had always done.It is not a natural disposition or attitude torejoice always, however, and the study of thisletter reveals the source and character of thisabiding quality in the life of the Christian.

I would like now to demonstrate this factby showing the setting of the text and its relationto the book as a whole.

1. Let us first of all consider the church atPhilippi to whom it was addressed. It wasfounded on Paul's second missionary journey, theaccount of which is given in the sixteenth chap-ter of the Book of Acts. It had its origin inrather dramatic circumstances, one of the lead-ing converts being a Roman jailor who became aChristian as the result of an earthquake. All weknow of the personnel of the congregation is

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that a woman named Lydia, a merchant, and thejailor's household were included among its mem-bers.

Apparently it was not a wealthy congrega-tion, as is learned from 2 Cor. 8:1-3, for Paulspeaks of "their deep poverty." They weregenerous, however, gladly giving of their sub-stance, having "fellowship in the ministering tothe saints."

2. It was not strange that nine years afterthe church had been established, when they heardthat Paul was in prison, they sought out someway to have fellowship with him, and sent hima gift.

"We can well imagine that, at the close of theirweekly service for the breaking of bread, thejailor might have addressed himself to the meet-ing somewhat as follows: "Word has come tous that our brother Paul is in prison in Rome.I served as a jailor for a number of years, andI know what his condition must be, and the waythat he has to live. You all know what he didfor our church here. If it had not been for hissacrifice, we would none of us be Christiansto-day. I wonder if we can't do something toshow our appreciation. We can help him, andit will cheer him up to let him know that he isnot forgotten by the church at Philippi." ThenI can imagine Lydia getting up and saying:"That is a splendid idea. I would be glad to

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do my part." And to this the church wouldunanimously agree.

But there was no parcels-post delivery, and nomoney-order service, and the question wouldarise: How shall we send the gift? At thispoint I can again imagine a young man who wasa member of that congregation standing upand saying: "Well, if there is no other way,I will be glad to see that it reaches him." Andso the gift is prepared by the church, andEpaphroditus started on his journey.

Epaphroditus reached his destination insafety, fulfilled his errand, and remained sometime in Rome. While there he took sick. Thechurch at Philippi got to hear about it, and theybecame worried concerning him. Hearing oftheir concern, Paul urged Epaphroditus to returnand remove their anxiety. How beautiful wasthis fellowship between the church, Paul andEpaphroditus as expressed in their considera-tion for each other. Thus Paul says: "I countedit necessary to send to you Epaphroditus, mybrother and fellow-worker and fellow-soldier, andyour messenger and minister to my need; sincehe longed after you all, and was sore troubledbecause ye had heard that he was sick" (Phil.2:25, 26).

3. As Epaphroditus was about to return toPhilippi, Paul did just what we would expecthim to do; he gave this young man a letter

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for the church expressing his appreciation forthe gift which they had sent him. This letteris none other than our Epistle to the Philippians.In it he writes: "I rejoice in the Lord greatly,that now at length ye have revived your thoughtfor me." "Ye did well that ye had fellowshipwith my affliction." "Not that I seek for thegift; but I seek for the fruit that increaseth toyour account." And now Epaphroditus takesthe letter to the church, and hands it over tothe presiding elder—perhaps the jailor himself.And now, on another Lord's Day, Paul'smessage is read to the congregation. I canimagine the jailor saying to them that he has aletter from Paul, thanking them for their gift.He reads it to them, and, in due course, comesto the words "rejoice in the Lord always; againI will say, Rejoice." Then I can hear him say:"Isn't that just like Paul? We thought wewould be able to make him happier in his un-fortunate circumstances by our remembrance,but he says, 'I have learned, in whatsoever stateI am, therein to be content.' Now he turns tous and tells us to rejoice. I remember thenight he was in the jail at Philippi, how, withhis feet fast in the stocks, at midnight he was'singing hymns unto God, and the prisonerswere listening.' Nothing seems to daunt himor to depress him. When his friends are goneand he is alone, when he is in prison and age

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comes upon him, he still retains his spirit, andout of his own experience he says to us, 'Re-joice always,' and he might have added, 'justlike I do.' "

CONCLUSION.—There is something in Chris-tianity that enables us to rise above the vicissi-tudes of life, and, in success or failure, plentyor poverty, youth or age, to say "I am con-tent," and "I am happy." May we all experi-ence this power and thus we shall "rejoicealways."

A CALL TO PRAISE. (Ps. 65:11.)

INTRODUCTION.—The sixty-fifth and sixty-sixthPsalms are expressions of praise. They soundas though they were composed about the sametime; at any rate, they express the same spiritof adoration. From the text in 65:11, it wouldseem as if that verse were composed at the endof the year, or, at least, after the year's harvestwas secured.

Now the Psalmist says, "Thou crownest theyear with thy goodness." Most of us, perhaps,would not find it difficult to enumerate waysin which God has been good to us, but it is mypurpose to show what the Psalmist himself hadin mind when he spoke of God's goodness. Tofind out this let us review these two Psalms tosee if we can find any statements or suggestionsas to what the character of this goodness was.

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1. MATERIAL PROSPERITY.

"Thou visitest the earth, and waterest it,Thou greatly enriehest it;The river of God is full of water:Thou providest them grain, when thou hast soprepared the earth.Thou waterest its furrows abundantly;Thou settlest the ridges thereof:Thou makest it soft with showers;Thou blessest the springing thereof. . . .The pastures are clothed with flocks;The valleys also are covered over with grain;They shout for joy, they also sing." —Ps. 65: 9, 10, 13.

In this quotation the author finds God'sgoodness in "grain" and "flocks." The hillsand valleys are "clothed" and "covered" sothat they "shout" and "sing."

The United States has passed through aperiod of unparalleled prosperity. We havehad bounteous harvests; we have motor-cars,radios, and little or no actual poverty as it isknown in Europe and other parts of the world."The total realized income of the nation, asfound by the President's committee, stood atnot quite $66,000,000,000 for 1919. It droppedto a low point of $63,000,000,000 in 1921. Sincethen it has been mounting, and for 1928 is putat $89,000,000,000. Every figure of wealth thatwe know has steadily climbed. The index valueof sales in department stores has gone from87 in 1921 to 108 in 1928, and in mail-orderhouses from 67 to 137. In 1919 we had only

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two thousand mechanical refrigerators, and in1928 we had nearly a million and a quarter.During the same period, washing-machines ranfrom less than a million a year to around sixmillion. Neither mechanical refrigerators norwashing-machines can be considered as appoint-ments of the wealthy. Every one is familiarwith the tremendous increase in automobiles, inmotion-picture houses, and in comforts and ne-cessities of life, as well as in the pleasures oflife generally."

"What is the significance of these materialblessings'? The Psalmist saw in all materialprosperity a call to praise. Have we enoughreligious feeling to cause our prosperity to leadus to praise God for His goodness?

2. Then, again, we find in the Scripturesanother cause of praise in God's providence inhistory.

"Come, and see the works of God;He is terrible in his doing toward the children ofmen.He turned the sea into dry land;They went through the river on foot:There did we rejoice in him." —Ps. 66:5, 6.

David saw God's providence in the beginningof Israel's history. When was God "terrible inHis doings toward the children of men"?Was it not when Pharaoh hardened his heartagainst Him? There were the plagues of blood,frogs, lice, flies, murrain, boils, hail, locusts,

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darkness, and the destruction of the firstborn.God was terrible then. "He turned the sea intodry land," and "they went through the river onfoot" following the plagues. This was at thebeginning of their history, for we read in thisconnection: "This month shall be unto you thebeginning of months; it shall be the first monthof the year to you" (Ex. 12:2). Through allthe years from the beginning David could seethe blessings of God's providence.

How closely this comes to our own nationalhistory. Surely no people on this planet canenter into this phase of God's goodness as canthe American people. The Pilgrims braved thedangers of the stormy deep in a frail barque,trusted themselves to the inhospitable shores ofa bleak and unknown coast, faced pestilence andfamine because they believed that God wasleading them. We would probably be a moregrateful people if we had to share such priva-tions for awhile; but if the members of that littlecompany could have shared our circumstancesfor a short time, what songs of praise wouldhave burst from their grateful hearts!

Have we enough imagination as we reviewthe conditions under which our nation has hadits rise to appreciate God's providence in ourhistory? Then: "Make a joyful noise untoGod," "sing forth the glory of his name: makehis praise glorious."

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But just about this place some one whohas not recently benefited materially, but whohas perhaps met with financial reverses, or per-haps physical disability, will say: "Well, thatis all right for most people, but it does notapply to me. I have been having a hard time."The Psalmist anticipated this objection, for heincludes it in God's goodness.

3. TRIALS THAT HAVE PROVED US.

"For thou, O God, hast proved us:Thou hast tried us, as silver is tried.Thou broughtest us into the net;Thou layedst a sore burden upon our loins.Thou didst cause men to ride over our heads;We went through fire and through water;But thou broughtest us out into a wealthy place."

—Ps. 66: 10-12.

Trials are good or bad according to the waywe receive them. Many Scriptures refer to God'sdirect testing of men. "Thou hast proved us.""Thou hast tried us." The Scriptures are fullof the recognition of God allowing His peopleto be tested. Doubtless the Lord gets blamedfor a great deal more than He is directly re-sponsible for here. The consequences of deliber-ately violating nature's laws should hardly bemade a charge against the Lord, as it often is,but this can still be left an open question as towhat part the Lord may or may not have inour misfortunes.

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Adversity, however, does often prove help-ful to the spiritual life. "Before I was afflictedI went astray: but now have I kept thy word"(Ps. 119:67). This has been repeated in thelife of many persons in modern times. Nothingis more dangerous to the spiritual life thanprosperity, both for the nation and for theindividual.

Paul gave us a good statement of the Chris-tian attitude when he said: "We know that tothem that love God all things work together forgood." Whatever comes, if it is for good, maybe included in God's goodness, and so why shouldit hinder praise? Ought it not rather to pro-mote it? Was not the Psalmist right here?

4. But the richest expression of God's good-ness is in what might be termed spiritual satis-faction.

"As for our transgressions, thou wilt forgive them.Blessed is the man whom thou choosest, and causestto ap-proach unto thee,That he may dwell in thy courts:We shall be satisfied with the goodness of thy house,Thy holy temple." —Ps. 65: 3, 4.

"Come, and hear, all ye that fear God,And I will declare what he hath done for my soul."

—Ps. 66:16.

David notices here with much gratitude thesatisfaction that grows out of forgiveness. Hehad no misgivings about the reality of sin, or

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about the joy of sins forgiven. He knew him-self to be a sinner, and he knew God could andwould forgive, and he praised Him for theconsciousness of this happy state.

He also realized the satisfaction which camefrom fellowship with God. "Satisfied with thegoodness of thy house." He knew the joy ofpraise, of communion with the Infinite in thequiet of His "holy temple." Only one whocould appreciate this highest activity of thehuman soul can know what he means by beingsatisfied with the goodness of the house of theLord. So he could say: "Come and hear, allye that fear God, and I will declare what hehath done for my soul."

CONCLUSION.—Surely He has crowned us withHis goodness. Then:

"Make a joyful noise unto God, all the earth:Sing forth the glory of his name:Make his praise glorious." —Ps. 66:1, 2.

AN EARLY DESCRIPTION OF CHRIST.

(Isa. 53:3.)

INTRODUCTION.—"Let any one steep his mindin the contents of this chapter, then read whatis said about Jesus in the Gospels. As Hestands under the shadow of the cross, see ifthere is not the most complete correspondencebetween the two. In Jesus of Nazareth alone, in

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all history, but in Him perfectly, has the proph-ecy had a fulfillment ... it will suit no other."

I want to show how this prophecy, givenseveral hundred years before Christ's advent,had its fulfillment in the life of Jesus.

1. HE WAS DESPISED AND REJECTED.—Therewere several reasons that brought about thisattitude toward the Messiah.

There were the circumstances of His birth.He did not come of any distinguished family."Is not this Joseph's son?" the people said.He was not born in a town of any importance."Can any good thing come out of Nazareth?"was asked. Everything connected with His birth,so far as the standards of this world were con-cerned, made Him unattractive. He was "as aroot out of a dry ground."

Then there was the manner of His life. Hewore no clerical robes. There was no trumpetsounding His coming. He used simple languageand talked about simple things—such as flowers,birds, seed, meal, net; and, worse still, He min-gled with common people. To a cold, formal,aristocratic group, the influential people of Hisday, this attitude made Him very undesirable.

Then, more than this, there was the unpopu-lar character of His message. Many of thereligious people of His day found His wordsso much at variance with the standards andideals of their time that they could not see how

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His message could be true. Some few did be-lieve, but feared the ostracism that wouldinevitably follow an open confession of belief,for "even of the rulers many believed onhim, but because of the Pharisees they did notconfess it, lest they should be put out of thesynagogue." But "the common people heardhim gladly."

It is hard to receive truth when it conflictswith accepted standards. It is difficult to getpeople to make an open confession of Christwhen it means breaking off association withfriends who are indifferent or opposed to theChristian faith. It takes courage that manydo not have.

"OUT Lord is now rejected, and by the world disowned,By the many still neglected, and by the fewenthroned."

2. A MAN OP SORROWS.—Jesus' ideals and theapplication of them brought about this result.

He had sympathy for the suffering. Weknow how our hearts go out when those we loveare called upon to endure pain. Christ's lovewas universal, and love makes the sorrow ofanother one's own. "They brought unto himmany that were sick, and he had compassion onthem." His life seemed as if it were spent ina great hospital, and yet that is the way we liketo think of Jesus—as One who knows what itis to suffer, and who cares.

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He was also a man of sorrows because ofHis contact with sin. A musical nature is sensi-tive to discords. The worst punishment thatcould be inflicted on a good, moral person is to becompelled to live in the midst of wickedness.Even Lot, sinner though he was, when he wentdown to Sodom to live, was "vexed with thefilthy conversation of the wicked." What mustit have meant to Christ to live in the atmos-phere of Palestine in His day?

Then, there was also Jesus' disappointmentin people. In His home town they tried to throwHim over a cliff. Of Jerusalem He said: "0Jerusalem, Jerusalem, . . . how often would Ihave gathered thy children together, even as ahen gathereth her own brood under her wings,and ye would not!" Then, He was betrayed bya professed follower and close associate. Allthese sorrows were eclipsed, however, by thesorrow of His final rejection on the part of theJews, and the sufferings of the cross.

"Man of Sorrows, what anameFor the Son of God, whocameRuined sinners to reclaim.

Hallelujah! What a Saviour! "

3. ACQUAINTED WITH GRIEF.—He was lonely.Even His own followers could not understandHim. It was a constant struggle to impart tothem the deeper meaning of His life.

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He bore all this, however, in order that Hemight be one with us. There will be no Geth-semane that we will ever be called upon topass through darker than the one when theSon of God said, "My soul is exceeding sor-rowful, even unto death." No cross that wewill ever be called upon to bear will be heavierthan the one the Master carried to Calvary.It is thus that He is our companion in all ourtoils.

That He is one with us means also that wemay be one with Him. "There is none othername under heaven, given among men, wherebywe must be saved."

"I must needs go home by the way of the cross,There's no other way but this;I shall ne'er get sight of the gates of Light,If the way of the cross I miss."

CONCLUSION.—In Holman Hunt's picture,"Jesus, the Light of the World," Jesus is rep-resented as knocking at a door which is closedto Him. He seeks an entrance. It is a pictureof His approach to our lives. You and I areback of that door, and the latch is on the inside."Behold," says Jesus, "I stand at the doorand knock: if any man hear my voice and openthe door, I will come in to him, and will sup withhim, and he with me."

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CHAPTER XII.

SERMONS ILLUSTRATING THE DIFFERENTMETHODS OF DEVELOPMENT

N the sermons that are here given, an efforthas been made to show how the material of

the text may be used for the development ofpulpit discourse.

The first is what we have called the summarymethod, where successive verses of Scripture arediscussed and then brought together under anappropriate heading; the second illustrates theplan of developing a theme from a portion ofScripture by using only such passages as arerelevant to the demonstration of the proposition,while the third illustrates something of the devel-opment when limited to a verse, or otherwisesmall portion of Scripture.

EXPOSITION OF THE NINETEENTHPSALM.

INTRODUCTION.—This Psalm gives a splendidintroduction to the study of the chief sourcesof religion—nature, the Bible and self. It is oneof the most popular of all the Psalms, for ithas found a responsive note in the life of all

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I

Different Methods of Development

who are conscious of a Presence that disturbsthem "with the joy of elevated thoughts."

1. The first part of the Psalm is a eulogy onthe material universe, or might be stated asGod's revelation of Himself in nature.

"The heavens declare the glory of God."Here David seems to think of the heavens aspreachers, proclaiming God's power and glory.

"Day unto day uttereth speech." To him theyare continuous in their proclamation—"day untoday." It is not preaching for twenty minutes oran hour, then ceasing, but every day and everyhour, and no vacations.

"Night unto night showeth knowledge." Itis not only the length of time that they preachthat is significant, but they say something—they impart knowledge.

"There is no speech nor language." Theyare not speaking in any tongue whose under-standing has geographical limits—it is not inEnglish, French or German—and "their voiceis not heard."

"Their line is gone out through all theearth." There is no measuring of their influ-ence, and their words go to "the end of theworld." Man speaks to a large audience whenin person he addresses ten thousand people,and even the radio still leaves man out of allcompetition with the heavenly bodies so far asthe scope of his influence is concerned.

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"In them hath he set a tabernacle for thesun." The sun in his setting in the heavensis like the Oriental bridegroom. He rejoicethas a strong man to run a race. And what arace, as he flies past at the speed of 4,407miles per hour, radiating light in his path atthe rate of 186,427 miles per second. His raceis "from the end of the heavens," and "there isnothing hid from the heat thereof."

At the end of verse 6 the thought changes,and the writer's mind occupies itself with aeulogy of God's law, or,

2. GOD'S REVELATION OF HIMSELF IN THESCRIPTURES (VS. 7-11).—"The law of the Lordis perfect." The reference here, of course, is toa much smaller portion of Scripture than wehave to-day, probably not much more than thelaw of Moses. Yet what is said here is stilltrue of that body of writings we call the Bible.It "is perfect." Is there anything that we feelcould be added to give us more light on theway of securing closer fellowship with God, orfor showing us how to live?

"Restoring the soul." Nature is a wonderfulrevealer of God, but who ever heard of the soulbeing restored by admiring the trees, the moun-tains or the waterfalls? When we want defi-nite direction on life's practical problems, wemust turn to the revealed will of God. Our helpmust be personal.

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"The testimony of the Lord is sure." Wecan depend upon it. "Academic truth is veryprecarious," says one of our leading educa-tors. "That which was true yesterday is errorto-day; that which is true to-day will be errorto-morrow." We know how true this statementis in our rapidly changing world. There are fewlarge universities that would use a text-book inany subject that has been published for morethan ten years. How refreshing it is to read ofsomething that is permanent and "sure." "Theword of the Lord abideth for ever."

"Making wise the simple." "The fear ofthe Lord is the beginning of wisdom." It guidesthe life—directs one's destiny. That is why itis the supreme wisdom.

"The statutes of the Lord are right." Hu-man laws are only as high as the morals of thegroup making them. They never represent theideals of the best people, except as they mayreceive their direction from them. The statutesof the Lord are a reflection of His divine char-acter, and, because He is holy, it follows "asthe night the day," that they must be right.

"Rejoicing the heart." Many were madevery happy at the enactment of the Prohibitionlaw in the United States. They rejoiced becausethey believed it to be right. The feeling thusexperienced, however, but faintly illustrates thejoy the righteous have in the law of God.

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"The judgments of the Lord are true andrighteous altogether" and "in keeping of themthere is great reward."

"In the corrupted currents of this worldOffence's gilded hand may shove by justice,"

but all this will be changed, for there are nolegal technicalities or perversions of justice toprevent man from facing the consequences of hislife. In keeping God's law "there is great re-ward," no matter whether we think of it in itspresent or future aspect.

Another complete change of the thought takesplace in the Psalm after verse 11, and we aredirected to look away from the book to our-selves, or to see:

3. THE REVELATION OF GOD IN HUMAN LIFE(vs. 12-14).—Some of the greatest minds haverecognized conscience as the most direct contactthat man has with his Maker. It is here that oneis conscious whether or not he is in tune withthe Infinite, or whether the will of God as re-vealed in the Scriptures is being fulfilled in hislife. After all, what is the value of nature'svoice and God's revelation of Himself in theScriptures if they do not cause man to takean introspective view and make an inventory ofhis moral standards.

Three kinds of weaknesses are brought tolight in connection with man's moral nature.

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"Hidden faults," or, as it is translated inthe King James Version, "secret sins." Thisdoubtless refers to the little things that discountour lives. The things the world does not see andare known only to ourselves. Like the white antsthat are found in some parts of the world, theymay make no perceptible change in the outwardappearance, and yet are capable of honeycomb-ing the life and destroying its power and influ-ence.

"Presumptuous sins." "Presumptuous" hasbeen translated as referring to that which boils orbubbles. The control of excited impulses seemsto be what is in the mind of David here. Thereis in the text some pathos in the words "thyservant." The writer was conscious of his ownweakness in this particular. Just as Peter, outof his experience, writes in his Epistle: "Bewarelest ye also, being led away with the error ofthe wicked, fall from your own stedfastness."Fire is a good servant, but a bad master, as mostof us know.

"The great transgression." There is notonly the sin of enfeebled wills and inflamed pas-sions, but there is that other of casting off allallegiance to God. So even an apostle said:"I keep under my body, and bring it into sub-jection: lest that by any means, when I havepreached to others, I myself should be a cast-away."

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CONCLUSION.—How fittingly the Psalmistcloses this meditation by saying:

"Let the words of my mouth, and the meditation of myheart,Be acceptable in thy sight,O Lord, my rock, and my redeemer."

ANCIENT VIEWS IN MODERN LIFE.

(John 7:10-31.)

INTRODUCTION.—We are sometimes apt to feelconcerned because of the skeptical attitude takentoward the claims of Christ. We become fear-ful lest beliefs that we have held sacred throughthe years are going to be shattered. We may,however, find some satisfaction and confidence inthe ultimate triumph of Christianity in the factthat the prevailing differences of opinion havealways existed and faith has lived in spite ofthem. The first opinion expressed in the narra-tive selected for our study is that He was "agood man" (v. 12). This judgment was onethat had much to commend itself to the critics ofJesus' day.

They saw Jesus, and He looked like a goodman. We have no photographs or other like-nesses of Christ. All the productions of thepast only represent the artist's ideal, but thereis such unanimity of opinion concerning Hispersonality that no one has ever objected to arepresentation of the highest character in the

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face of Jesus. He must have looked like a goodman. The face is the indicator of the soul; itis the register of the thoughts. Consequently,those who saw Jesus would most naturally re-gard Him as a good man.

He taught like a good man. One sermonwas enough to convince the officers that "neverman spake like this man. The sentiment ofthe Sermon on the Mount that called forth thiseulogy was repeated every time He spoke.Most naturally they would ask: "Doth a foun-tain send forth at the same place sweet waterand bitter?"

He acted like a good man. He "went aboutdoing good." He spent His life among the poor,and they heard Him gladly. The outcasts foundin Him a friend, and they loved Him. To thesick He was a physician, and to the helplessHe was a helper.

But why not leave it here and just say thatHe was a good man? To do so would be astrange inconsistency. He constantly affirmedthat He was the Son of God, and if He were nothow could He be a good man? And so we caneasily see the logic to the argument used byanother group.

These said that He was an impostor. "Notso," they said, "but he leadeth the multitudeastray" (v. 12). They thought of Him as onewho made false claims. "My teaching is not

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mine, but his that sent me" (v. 16). He wasconsistently affirming that He held a uniquerelationship to the Father. He called upon mento follow Him as the Messiah. Unless He waswhat He claimed to be, He led astray those whobelieved on Him. When people ascribed divineauthority to Him, He agreed with them. "Thouart the Christ," said Peter. "Blessed art thou,Simon Bar-Jonah: for flesh and blood hath notrevealed it unto thee, but my Father who is inheaven."

As these people saw Jesus He wrecked thelives of those who yielded to His claims. It isbad enough to defraud people of their money,but those Jews lost everything when they gaveup the comforts of their religion. They couldnot think of one who would lead multitudes awayfrom their ancestral religion as a good man.These people were right. If Jesus was notthe Son of God, He led His followers astray,and He was not a good man.

This leads to the third and only other view,that He was the Son of God. "Many believedon him" (v. 31). "Others said, This is theChrist" (v. 41). Those who reached this con-clusion were led to it because of very cogentreasons.

There was first of all His demonstration ofpower. "When the Christ shall come, will hedo more signs than those which this man hath

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done" (v. 31). One of the first characteristicsthat we associate with Divinity is power. "Inthe beginning God created the heaven and theearth." It was difficult for those who witnessedJesus' miracles to think of Him in any otherway than as the Son of God. His teaching andsinlessness might theoretically have all beenpossible, and His life been interpreted on apurely human basis. When the miraculouselement is eliminated from Jesus' life, it is notvery difficult to regard Him as a human being,as all others are human, though possessing ahigher spiritual development, but, so long as themiraculous element is accepted, we are com-pelled to unite with the centurion who watchedHim die on the cross and say: "Truly thiswas the Son of God."

Then, there was the claim which He gaveto His message. "My teaching is not mine,but his that sent me" (v. 16). To perform won-ders inexplicable on human grounds, and thento claim that this power came from God, placedJesus in the position that was surely entitledto serious consideration. Still more reasonablewas His claim when we review His characterand note the complete correspondence betweenwhat He was and what He claimed to be.

CONCLUSION.—But why these different in-terpretations when the facts were the same forall? We recall that, on one occasion after an

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event had taken place in the life of Jesus, somesaid "that it thundered; others said, An angelhath spoken to him." The same phenomenonwas to some, natural; to others, supernatural.Is not the verdict in the man rather than thecharacter of the phenomenon! Is it not a ques-tion of attitude rather than fact? Is there any-thing in the context to suggest a standard fordetermining truth?

At least a suggestion is given in Jesus'own words when He says: "If any willeth to dohis will, he shall know of the teaching, whetherit is of God, or whether I speak from myself"(v. 17). Here is the key to understanding thenature of Jesus. Let us use it.

FASHIONING, TRANSFORMING, PROVING.

(Rom. 12:2.)

INTRODUCTION.—Jesus prayed that His dis-ciples should not be taken out of the world, butshould be sanctified in it. It is true that thedisciples are still in the world, but the sanctify-ing process since Jesus' day has been consid-erably modified. It is perfectly safe for a boatto be in the water, so long as the water keepsout of the boat. The line of distinction, however,between the church and the world has beencontinually disappearing until it is difficult totell what distinguishes one who is a professed

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Christian from one who is not. For such an agePaul's exhortation to the church at Rome isparticularly applicable.

1. BE NOT FASHIONED ACCORDING TO THIS"WORLD.—The word "fashioned" here refers toexternal resemblance. Jesus, we are told, was"found in fashion as a man." External con-formity to the world on the part of a Christianis a sign of sharing the ideals of the world, andPaul enjoined not to do the one that we mightnot participate in the other.

Their "world" was very much like ours.It was an enlightened world. It was a worldwhose dominant interest was in material things.It was pagan. There was little sense of thebeyond. There were many influences at workto cause them to conform to their environ-ment. Religion had lost its grip, such as ithad, upon the people. It was, therefore, diffi-cult for those who had accepted the gospel tolive in this environment and maintain theirChristian character and ideals, yet Paul as-serted that it was possible, and said: "Be notconformed to this world."

Our world is unlike theirs. They had not hadan opportunity to test the values of a life basedon material things like we have. We have seenthe failure of Greece with its advanced culture,and the downfall of Rome with all its power.Our age of jazz has been tested. It is failing;

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indeed, it has failed. It has nothing to offer ofpermanent value, for it presents life only inan exaggerated one-sidedness. Like Ephraimof old, it is like a "cake half-baked," all burnton one side and dough on the other. What isneeded in our modern world is to transfer halfof the energy—for heat is energy—to the otherside of life.

We have seen the failure of materialisticand paganistic standards of living, and so theinjunction, "Don't be like your environment,"should appeal even more strongly to us thanto the Roman Christians.

2. "BE YE TRANSFORMED."—Just as "con-formed" referred to changing the externalform so now "transform" means to change theform of living the other way. It is the sameword in the original that is translated "trans-figured" in Matt. 17:2 and Mark 9:2. Herethe reference is to the transfiguration or trans-forming of Jesus, and while the use of the wordhere does not mean literally the same characterof a transformation, it at least beautifully sug-gests the way in which our ideals should bedirected. Paul would not have us adapt our-selves to the standards of the age, but to thosespiritual ideals which we find in Christ.

He suggests the means by which this trans-formation can be attained. It is to be "by therenewing of your mind." The mind is the start-

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ing-point of the transformation. "As a manthinketh in his heart, so is he." The mind ismade new when new desires and impulses sup-plant the old, so that "if any man be in Christhe is a new creature, old things are passedaway; behold, all things have become new."

But this transformation of the life resultingfrom the setting up of new ideals is a grad-ual process. So the mind has to be renewedcontinually and fresh supplies of grace givento meet the Christian's daily need. How shallthis be done? One must recognize his place inthe body of Christ, as the writer mentions inverses 4 and 5, and use the gifts with which Godhas endowed him, as is illustrated in verses 6-8.It is more than hinted that the renewal of themind, and the consequent transformation, isrealized in our co-operation with other believersin Christ, and the giving of our best in service.

3. "THAT YE MAY PROVE."—The first thingto be proved is "the good." People rejoicesometimes in pagan ways of living. To be"eating and drinking," fulfilling the round ofsocial engagements, is sometimes interpreted asthe good that life offers. The kingdom of Godis different; it is "not eating and drinking, butrighteousness and peace and joy in the HolySpirit."

The next thing to prove is the "accept-able." The satisfaction of proving the good is

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not only a delight to the individual of the thingitself, but it is acceptable to God. Here is themost perfect harmony between the human andthe divine, the present and the future, which isable to give a poise to life that is impossibleby any other standard.

Then we are to prove "the perfect will ofGod." God is perfect. He is all-wise. Hiswill must be good because of what He is. Tolive in harmony with the perfect will of God isto discover the best there is in life. This isnot a dream; it is the record of history, thetestimony of experience, and it may be proved.

CONCLUSION.—The threefold exhortation of thetext is, after all, a unified one. The universaljudgment of those who respond to it is that it isgood. Paul knew it because he had tried. Everyone else who takes him seriously agrees. Othergoals in life fail. Let us make the test herethat we may discover the rich values inherentin the Christian faith.

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how to prepare an - icotbhow to prepare an expository sermon ing so wide a range of religious...

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