The Net Pastor's Journal, Eng Ed, Issue 3 Spring 2012
Spring 2012 Edition
Produced by ...
Dr. Roger Pascoe, President,
The Institute for Biblical Preaching
Cambridge, Ontario, Canada
“Strengthening the Church in Biblical Preaching and Leadership”
Part I: Preaching: What Is Our Responsibility?
The Biblical and Spiritual Foundations for Preaching
By: Dr. Roger Pascoe, President,
The Institute for Biblical Preaching
Cambridge, Ontario, Canada
So far in this series on preaching we have discussed:
1. Preaching: What is it?
2. Preaching: Why do we do it?
In this edition we are going to explore “Preaching: What is our responsibility?” As preachers, our responsibility, simply put, is to “preach the word” – nothing else. We are charged to proclaim a message from God’s Word to this people in this place at this time and to proclaim it with accuracy, clarity, and conviction.
2 Tim. 4:1-5
These verses contain the last words of the apostle Paul on our responsibility to preach until Jesus Christ comes again. They are probably the clearest statement in Scripture on the preaching of the Word.
“1I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: 2Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. 3For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; 4and they will turn their ears away from the truth, and be turned aside to fables. 5But you be watchful in all things, endure afflictions, do the work of an evangelist, fulfill your ministry.”
What does this passage teach us about the task of preaching? It teaches us six important principles:
1. Biblical Preaching Is A Serious “Charge”
Firstly, it’s a charge issued in the presence of God – that’s serious. “I solemnly charge you before God and the Lord Jesus Christ…” (1a). Paul’s charge to Timothy concerning his preaching responsibility is set in the most solemn and serious context and tone. Preaching is to be carried out in the full consciousness that it is done “before God and the Lord Jesus Christ” – they are our primary audience and judge.
Secondly, it’s a charge accompanied by accountability to God – that’s serious. “…who will judge the living and the dead at his appearing and his kingdom” (1b). At Jesus’ second coming, every believer will give account of himself before the judgement seat of Christ (2 Cor. 5:10, and 1 Cor. 3:13-15).
Preaching has kingdom impact, implications, and consequences, both for the preacher and for the hearers. How we preach and serve the Lord will impact our reward in Christ’s kingdom. And how we preach has kingdom implications for the hearers: What did they hear? How did they respond?
The preacher is accountable for this charge, first and foremost, to God. Therefore, don’t be influenced by opposition to the truth, or the wishes and opinions of your hearers. We are not commissioned by God to please our congregations but to “preach the Word!” Further, our preaching will be assessed at the judgement seat of Christ as to whether what we said was true and accurate and worthy of kingdom reward.
Preaching has an eschatological perspective. It’s this eschatological perspective that makes preaching such a serious responsibility. The responsibility for present faithfulness in preaching is one thing, but the thought of giving account for what and how we preached before God and the Lord Jesus Christ at his coming is quite another thing – it’s serious.
This should make us stop and consider what we preach and how we preach. This solemn charge should spur us on to be wholly conscientious and transparent in our accountability and responsibility as preachers.
“True preaching is the most exacting labor in the world, and a man can make nothing of it unless he puts everything into it. In their preparations for the pulpit the old Puritans knew well how to roll up their mental sleeves. There was nothing in the least slipshod or slatternly about their homiletical workmanship. Some of them studied for as many as fourteen hours a day, and one of them, at any rate, was so busy with his books that he could not so much as find time to get wed! John Wesley did not make matters quite as difficult for his preachers, but he would not suffer any man to minister in his societies unless he undertook to devote a minimum of five hours in every twenty-four to diligent delving in the Word of God. ‘Kill yourselves with work’ was Spurgeon’s sage advice to his students, ‘and then pray yourselves alive again.’…Was not Joseph Parker right when he averred that true preaching is ‘the sweat of blood’? Of Howell Harris the gallant Welsh evangelist, it is told that, though only twenty-four, albeit a man of Herculean physique, he had so worn himself out with preaching that ‘when he went before his congregation he could hardly stand on account of weakness.’ After pouring out his soul in the pulpit, passionately pleading with sinners, George Whitefield would often be found prostrate in extreme exhaustion on the vestry floor. Yet here, as elsewhere, is not the Master himself our supreme model and exemplar? What days of toil were His! What nights of labouring prayer!” 1
What about your own sense of accountability and responsibility? Perhaps the spiritual famine in our country is due, in part, to the lack of discipline by preachers in the study of the Word and their consequent ineffectiveness in the pulpit.
2. Biblical Preaching Has An Inspired Content
“Preach the Word!” (2a)
You might think it redundant to exhort a minister to preach the Word. But Timothy was naturally timid, he was young, and he faced opposition - three good reasons why he needed this exhortation.
It’s always good to be reminded that the authority and power for our preaching is not our personal charisma, nor our age, nor the acceptability of our message. It is always the inspired Word of God (2 Tim. 3:16) applied by the Spirit of God and communicated through the servant of God by the spiritual gift that God has given us, which gift we are to “stir up” (2 Tim. 1:6).
The Word of God forms the basis, content, and focus of biblical preaching. Our responsibility is to “rightly divide the word of truth” (2 Tim. 2:15) and to “hold fast the pattern of sound words which you have heard from me (Paul), in faith and love which are in Christ Jesus. That good thing that was committed to you, keep by the Holy Spirit who dwells in us” (2 Tim. 1:13-14). That’s our responsibility and our mandate – to preach the inspired Word of God in truth and love.
3. Biblical Preaching Is A Continuous Occupation
“Be ready in season ... and out of season” (2b)
Be ready whether it is “convenient” or “inconvenient” – i.e. on all occasions; at any and all times. Be ready at any scheduled, prearranged, traditional time (“in season”) as well as any unscheduled, informal settings (“out of season”). In other words, make the most of any occasion given to you to preach the Word. Be like the apostle Paul who took every opportunity to preach and made opportunities to preach (e.g. Acts 16:16-34; 19:9).
Similarly, Jesus took opportunities to preach (e.g. in the centers of religious life on the Sabbath day) and made opportunities (e.g. the Sermon on the Mount; from a fishing boat; beside a well; in the shadows to Nicodemus). He preached the Word continuously and so must we.
4. Biblical Preaching Is A Comprehensive Mandate
“Convince, rebuke, exhort with all long-suffering and teaching” (2c)
This is the whole range of the preacher’s responsibility. When you preach, make sure that your preaching contains three essential ingredients.
Firstly, we preach the Word to “correct” (or, “convince”). This has to do with THE MIND. To “correct” means to confront with the truth those who hold error, or contrary opinions, or false teachings. And the purpose of correcting them is ...
a) to convict them of their error. Jesus said that when the Holy Spirit came he would “convict the world of sin…” – same word (Jn. 16:8).
b) to convince them of the truth (this is the context of 2 Tim.).
c) to present an argument or strong appeal in order to try and change their mind (i.e. correct) from false doctrine to the truth.
It has the sense of refuting and correcting error (whether doctrinal or practical) with biblical truth. So, we preach the Word to correct those in error.
Secondly, we preach the Word to “rebuke” 2 (“reprove / admonish”). This has to do with THE WILL. To “rebuke” means ...
a) to reprimand those in opposition or rebellion, those who refuse to listen (as opposed to those who are in error but are willing to be “corrected”), with a view to changing their ways.
b) to chide someone with a view to bringing about repentance and obedience to the truth.
c) to speak against something that is wrong.
d) to withstand, to discipline, to disapprove, to reprove, to admonish, to censure.
e) to warn in order to prevent an action or teaching.
When necessary, the preacher must reprimand or rebuke backsliders or impenitent people, or the rebellious, those who will not listen or refuse to be taught, just as Jesus “rebuked” demons (Mk. 3:12; 8:33 etc.) – same word.
A rebuke addresses moral, social, political, environmental, cultural, racial, and economic issues of our day from the Word, which is our ultimate authority for faith and practice. Preaching that reprimands, rebukes, and reproaches brings home to the conscience of both sinner and saint the awareness of their sin and error with a view to repentance (e.g. Jonathan Edwards’ sermon, “Sinners in the hands of an angry God”). The conviction of sin followed by repentance is the prerequisite for revival.
So, we preach the Word to correct those in error. We preach the Word to rebuke those in rebellion or opposition. And ...
Thirdly, we preach the Word to “exhort” (i.e. edify). “Exhort with all longsuffering and teaching.” This has to do with THE HEART. To “exhort” means ...
a) to encourage, to appeal to someone with the view to motivating them.
b) to comfort, to plead, to recommend, to entreat, to appeal strongly.
c) to edify, to build up - in this context, to build up by instruction in the Word.
Having brought about any correction that is necessary, the preacher must build up the congregation - build up those who have responded to him positively, by urging them to comply with, and be obedient to, the truth they know. All such preaching (correcting, rebuking, and exhorting) is to be exercised “with all gentleness and patience” based on the solid truth of the Word.
These are three essential ingredients of biblical preaching:
(1) We preach the Word to correct those who are in error
(2) We preach the Word to rebuke those in are in opposition
(3) We preach the Word to exhort those who are responsive – i. e. those who listen and learn and change; those who respond positively and properly.
5. Biblical Preaching Proclaims An Unpopular Message
“For the time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, they will heap up for themselves teachers; and they will turn their ears away from the truth, and be turned aside to fables” (3-4).
The warning to Timothy (and to all preachers) is that the time would come when people will not put up with sound doctrine, particularly as the time of Jesus’ second coming approaches. Why? Because this convicting and correcting message does not fit with “their own (egocentric) desires.” People just will not stand for it, preferring fables to the truth.
Don’t we see that all around us in our society today? Is not this attitude openly displayed and a marked characteristic of our postmodern society?
6. Biblical Preaching Involves A Demanding Ministry
“Be watchful in all things, endure afflictions, do the work of an evangelist, fulfil your ministry” (5)
It’s demanding because you must be “watchful (alert) in all things” - i.e. morally alert, mentally alert (i.e. clear-minded), spiritually alert, constantly aware of those things which will entangle you or trip you up. Don’t get tangled up in senseless arguments but confine yourself to the simple word of truth
It’s demanding because you must be willing to “endure afflictions”. Biblical preaching often confronts the preacher with afflictions - opposition, criticism, even persecution. We must not be concerned about our reputation or popularity, but focus on living and preaching the truth of God.
It’s demanding because you must “do the work of an evangelist”. This is demanding if, like Timothy, you are not gifted as an evangelist. Doing the work of an evangelist involves two aspects:
a) A clear proclamation of the gospel of Jesus Christ; and
b) A compelling invitation to trust Christ as Saviour and Lord (1 Tim. 1:15).
John Stott said:
“We must never make an appeal without first making the proclamation…Men must grasp the truth before they are asked to respond to it…(on the other hand) we must never make the proclamation without then issuing an appeal” 3
It’s demanding because you must “fulfil your ministry” (i.e. complete it). Work your way through to a completed ministry. Endure to the end of your ministry. Fully perform all your duties. Don’t leave anything out. Don’t give up. Don’t be defeated. Press on until you can say: “I have finished the course.”
Conclusions: This charge to us as preachers assumes a knowledge of and conviction about the Scriptures. This is a solemn charge and a great responsibility: “I charge you before God and the Lord Jesus Christ, who will judge the living and the dead at his appearing and his kingdom… Preach the word! ... Convince, rebuke, exhort.” This charge remains until this day. We fail in our holy task if we do not preach with the same sense of responsibility and accountability.
Part II. Leadership: Being A Godly Role Model
“Being a Personal Example in Thought, Word, and Deed”
By: Dr. Roger Pascoe, President,
The Institute for Biblical Preaching
Cambridge, Ontario, Canada
So far in this series on “Being a Godly Role Model” we have looked at being an example of commitment, consistency, and confidence. Let’s continue this study by considering what it means to be an example of consecration, compassion, and competence.
Be An Example Of Consecration
“Before I formed you in the womb I knew you; before you were born I set you apart (consecrated you); I ordained you a prophet to the nations” (Jer. 1:5)
“Separate to me Barnabas and Saul” (Acts 13:2)
“Seek out from among you seven men of good reputation, full of the Holy Spirit and wisdom, whom we may appoint over this business” (Acts 6:3) – i.e. consecrate them to this task; let this task be their focus
“God ... separated me from my mother’s womb and called me through his grace” (Gal. 1:15)
To be consecrated is to be dedicated to the Lord; to be set apart (sanctified) for His service; to be devoted exclusively to God. So be consecrated to the work of the Lord in thought, word, and deed.
The apostle Paul said, “I am being poured out as a drink offering on the sacrifice and service of your faith” (Phil. 2:17). That’s what it is to be consecrated – set apart for the work of the gospel, offered up to God as a sacrifice in and for his service.
Be An Example Of Compassion
“Be an example to the believers … in love” (1 Tim. 4:12)
“We were gentle among you, just as a nursing mother cherishes her own children…we exhorted and comforted and charged everyone of you as a father does his own children” (1 Thess. 2:7)
Christian leaders must learn to be compassionate – in our homes, in our churches, in our workplaces. We need to care about those who are sick, discouraged, facing temptations, and other difficulties.
Pray for them when you are with them or even when you are talking to them on the phone. This is a very powerful pastoral act of compassion.
Be sensitive to the needs and idiosyncrasies of the people. Love and support often have deeper and longer lasting results than lectures and rebuke or sternness. Build relationships in how you speak and how you act. Joe Stowell writes:
“Love is at the heart of what it means to be a shepherd…Love is the key to good relationships, and good relationships are indispensable to effective leadership” 4
Shepherds care for the flock, not themselves. Those who care for themselves are false shepherds (Ezek. 34). True shepherds nurse and feed the flock.
Love is the key that connects the leader to the followers. True love is that modeled by Jesus. It doesn’t depend on circumstances, or on the response of the followers, or on how the leader feels, or on how you have been treated. True love is unconditional and sacrificial (cf. Jn. 13:1-17).
Be An Example Of Competence
“…full of…wisdom” (Acts 6:3) – i.e. this was the primary area of needed competence
“I thank Christ Jesus our Lord who has enabled me (i.e. made me competent), because he counted me faithful, putting me into the ministry…” (1 Tim. 1:12)
“You shall select from all the people able men, such as fear God, men of truth…” (Ex. 18:21)
Firstly, competence for ministry requires spiritual gifts from the Lord. Only God gives us the ability to serve him effectively. Only the Lord distributes gifts to individuals for the benefit of the church (Eph. 4:7ff.). We all have been given spiritual gifts but we do not all have the same gifts. Competence requires that we know what our gifts are and how to use them in ministry.
If we minister in ways for which we are not gifted:
a) We will not function competently.
b) We will become frustrated with the ministry because of frustration in doing tasks that we are inadequate for.
c) Others will become frustrated with us because of our demonstrated lack of competence.
d) We will waste energy and time through inefficiency.
e) We will not be fruitful in our ministry.
1 Corinthians 12 and Romans 12 list certain spiritual gifts. These are not exhaustive lists but representative of many spiritual gifts. Romans 12 lists seven gifts:
1) Prophecy – the ability to apply God’s Word and, therefore, to declare God’s mind regarding a particular situation.
2) Serving – the ability and active desire to spontaneously help others.
3) Teaching – the ability to explain the truths of Scripture in ways that people can understand.
4) Exhortation – the ability to encourage others in their spiritual life and development; the ability to urge people to progress, to go on, to appeal to people to respond.
5) Giving – the ability and active desire to share material resources with others who need them.
6) Leading – the ability to provide guidance and organization to a group of people so that they complete the task at hand
7) Mercy – the ability to empathize with others (particularly those in hard times) and to communicate the love of Christ to them.
“We are the most proficient when we are functioning in the context of our gifts,” 5 because by doing so we are functioning within the sphere of, and according to, the abilities God has given us.
Make sure you know what your gifts are. It’s not hard to figure out what your spiritual gift is. You don’t need to fill out a form or go through some sort of professional analysis. Ask yourself some simple questions:
· What do you have a passion for and derive pleasure from?
· What do you get excited about doing?
· What do you willingly spend energy and time on?
· What produces the most efficient and abundant results?
· What do others encourage and affirm you in?
· What do you feel most fulfilled in before the Lord?
Having recognized and identified your gifts, construct your ministry around them. Don’t insist on exercising your gift to the exclusion of anything else, for not everything you do in ministry will be a direct exercise of gift. But everything should be done with the goal of exercising “your” gift – e.g. administration may not be your gift, but you have to do a certain amount of it in order to facilitate whatever your gift is.
Other spiritual gifts may not be your specific “gift” but they should be present in your life and ministry – e.g. if your gift is prophecy, you cannot exercise it to the exclusion of mercy, serving, or teaching.
The constraint to this is that your predominant tasks should not primarily revolve around the use of gifts you do not have. Only your secondary tasks should be in areas for which you are not gifted - and only then if there is no one to whom you can delegate them. These principles are true in all aspects of life.
Be true to who you are as God has divinely gifted you. Don’t try to be someone or do something that is not genuinely you – i.e. don’t pretend to be a preacher if you are not. People will soon recognize your inadequacy. So, be authentic!
Use others to come alongside you in your weak areas. Don’t try to be all things to all people. And whatever you do, do it for God’s glory, with all your energy and with excellence (1 Cor. 10:31; Col. 3:23).
So, competence in ministry requires spiritual gifts from the Lord. Secondly, competence in ministry also requires knowledge of the Scriptures. Regardless of what your specific gifts may be, all church leaders must be knowledgeable in the Scriptures (2 Tim. 2:15). You cannot lead others if you yourself do not know the way – and the way is spelled out in the Scriptures. Spiritual leaders must have the spiritual tools necessary to answer people’s questions, deal with their doubts, help them through troubles.
Part III. Devotional Thoughts
By: Dr. Roger Pascoe, President,
The Institute for Biblical Preaching
Cambridge, Ontario, Canada
1 Corinthians 15:58 is one of my favourite verses. In this chapter the apostle Paul sets out probably his most complete and significant dissertation on the reality and certainty of the resurrection by which:
1. We shall all be changed – from corruption to incorruption; from mortality to immortality;
2. Death will be swallowed up in victory;
3. God will give us the victory over sin and death through our Lord Jesus Christ.
“Therefore,” Paul says, “be steadfast, immovable, always abounding in the work of the Lord, knowing that your labour is not in vain in the Lord”
This concluding exhortation derives its impetus clearly from the truth and certainty of the resurrection, which Paul has just argued masterfully in this chapter. It is this truth and certainty which gives us the motivation to “keep-on-keeping-on.”
But this verse is also one of those wonderful stand-alone verses that encourages us when times are tough and the opposition is strong and loud.
Exposition
The apostle’s conclusion, from his long treatise on the resurrection as our source of present power and future security, is that we can have great confidence about the lasting value of our ministry. Truth forms the basis of our practice in ministry. And the truth is that, because of the reality of the resurrection, we can have confidence that our ministry will have lasting (eternal) value.
“Therefore,” Paul Says “…Be Steadfast, Immoveable”
On the basis of what we know concerning the gospel and specifically the resurrection of Jesus Christ, be “steadfast” (settled, solid, unshakeable) in your faith. Don’t compromise your convictions about the truth. Be settled in the gospel ministry; abide in it; don’t be moved away from it; don’t be in doubt about it.
Be “immovable”. Don’t be shifted from your position; don't be swayed by outward attacks or other people’s opinions (Heb. 13:7). Don’t be “tossed to and fro and carried about by every wind of doctrine” (Eph. 4:14). But rather stand firm against spiritual assaults. Be unchanging, consistent in your work for the Lord.
“…Always Abounding In The Work Of The Lord”
“Abounding" means to be overflowing to the point of being excessive in your zeal for and commitment to the Lord’s work. Because of our security in Christ, we, of all people, should “abound” in the work of the Lord. As ministers of the gospel, we are people who should be given to diligent effort in our ministry, because we know the truth of the gospel – the greatest truth that can be known.
We are engaged in the “work of the Lord”. He instituted it; he called us to it. Whatever your ministry may be (whether in a local church, missions work in a foreign land, evangelism, teaching in a Bible school etc.), your ministry belongs to Him, and He alone can preserve it and make it flourish. We are engaged in God’s kingdom business.
“Always” abounding. That should characterize our work - not just on good days, but also on bad; not just on successful days, but also on days of failure.
“...Knowing That Your Toil Is Not Futile In The Lord”
We “abound” because of what we “know”. We know that our work in the Lord is worthwhile, valuable, fruitful, productive, and that it will have eternal consequences. In my work, I can’t usually see the results; can’t measure progress. But my motivation is that it is God’s work (He called me to it), and that it is not futile – God’s work, done God’s way is never futile.
We “abound in the Lord’s work because of what we “know.” What we “know” gives value and motivation to our efforts. What we know gives us confidence in our work. Our work in the Lord can be toilsome and tiresome. It requires strenuous effort in order to produce results and success. But even though it is toilsome, it is not “futile,” it is not “in vain.” Rather, it is wonderfully productive because it is “in the Lord.”
The work of the Lord can’t be measured like laying bricks. It is often intangible, but not in vain because God prospers it. It’s important to know this so that we don’t start second guessing ourselves or changing course or becoming discouraged.
Conclusion
This brings the heights of theological truth in this passage down to where we live and work every day. Theology underlies our ministry practice and motivates us to serve the Lord. It’s the deep conviction that stems from all that we “know” - about truth (especially the truth of the Lord’s death and resurrection) and about the value of our labour in the Lord - that sustains us to continue on with drive, with vigour, with confidence, with joy, and with steadfastness.
So be encouraged and assured that your work in the Lord will be no more in vain than your faith in Christ. It will be no more futile than the ministry of the apostles; no more empty than Christ’s death and resurrection itself. When we apprehend this, our work will take on a different character – a character that stems from knowing that our work is valuable, significant, fruitful for God.
Based on what we know, we can have great confidence about the lasting value of our ministry.
Part IV. Sermon Outlines
By: Dr. Roger Pascoe, President,
The Institute for Biblical Preaching
Cambridge, Ontario, Canada
Those of you who have been reading these articles regularly know that I include sermon outlines to help you in your preaching and teaching ministry. In preparing your sermons or Bible lessons, you have probably found that often one of the hard parts is identifying the subject and the flow of thought of the passage. What is the biblical author writing about (i.e. the subject) and what are the “points” (units of thought) that he is making about that subject? This can be hard work in sermon preparation.
The first task is always to discover the subject of the passage. What is the author writing about? When answering this question, try not to be vague. To say, for example, that he is writing about “God’s love” is too broad, too vague. Specifically, what aspect of God’s love is he writing about? God’s love for sinners? God’s love for his people? God’s love in sending his Son to die for us? Always try to define the subject so that it is clear what the author is writing about.
The second task is to discover what the author says about the subject. How many points does he make? What is his argument or flow of thought? How does the passage break down into its component parts – i.e. what verses go together to make up a unit of thought? This is very important in order to ensure that you preach what the author says and how he says it. By identifying the points in the passage (all the points being about the same subject), you will be able to explain the passage much more clearly to your audience.
Then, once you have discovered the subject of the passage and its composition in terms of flow of thought, I find it very helpful to express each unit of thought (each sermon point) in a statement of principle.
That’s why I include these sermons outlines – so that you can see examples of this process and apply it to your own sermon preparation and preaching. These sermon outlines are intended to show you the results of some of my own study in preparation for preaching these passages. I hope that you will be able to see how they relate directly to, and come directly from, the Scripture passage itself.
Further, it is helpful to hear how someone else preached the passage. For that reason, I include a link to the audio version of these passages. Because these sermons were originally recorded for a radio broadcast that was limited to about 25 minutes, some passages required more than one radio sermon.
Please feel free to use these sermon outlines yourself. You may use them exactly as they are published or you may modify them if you wish. Whether you use these outlines or not, my hope is that you will see where the principles come from in the Scripture passage and how to word them for your contemporary audiences.
In the last two editions of The NET Pastors Journal, I published the first five sermon outlines in the series “Jesus’ Supernatural Deeds” in John’s gospel as follows:
A. Fall 2011 edition:
1. Sermon outline #1: John 2:1-11, Jesus changes water into wine
2. Sermon outlines #2: John 4:46-54, Jesus heals the nobleman’s son
3. Sermon outlines #3, John 5:1-47, Jesus heals the lame man, Pt. 1
B. Winter 2012 edition:
1. Sermon outlines #4: John 6:1-4, Jesus feeds the five thousand
2. Sermon outlines #5: John 6:16-21, Jesus walks on water
Now here are the next two sermon outlines in the same series, “Jesus Supernatural Deeds” (miracles) as recorded in John’s gospel.
Sermon Outline #6
John 9:1-7, The Healing Of The Blind Man, Pt. 1
For the English audio version of this message click on this link: Link 1 - John 9:1-3; Link 2 - John 9:4-7
Subject: Jesus is the One sent from God
Point #1: Man’s Pitiful Condition (1-3)
1. How did this happen? (2)
2. Why did this happen? (3)
Point #2: Jesus’ Powerful Commission (4-7)
1. Jesus’ commission was to do God’s work in the world (4)
2. Jesus’ commission was to be God’s light in the world (5-7)
Sermon Outline #7
John 9:8-23, The Healing Of The Blind Man, Pt. 2
For the English audio version of this message click on this link: Link 3 - John 9:8-23
Subject: Jesus is the One sent from God
Point #1: The curiosity of the man’s acquaintances (8-12)
1. They are curious about the man’s identity (8-9)
2. They are curious about the man’s cure (10-12)
Point #2: The dispute among the authorities (13-17)
1. Some saw only the breaking of the Law (14-16a)
2. Others saw only the performing of a miracle (16b-17)
Point #3: The fear of the family (18-23)
1. They claimed ignorance of the healing and the healer (18-21)
2. They feared retribution by the ruling council (22-23)
1 Ian McPherson, The Burden of the Lord, quoted by Austin L. Sorenson, “The Burden of the Ministry” in Pulpit Helps ( May 1978), 15, and cited in Stephen F. Olford, Preaching the Word of God, 16-17.
2 επιτιμησον = rebuke, reprove, censure, warn
3 John R. W. Stott, The Preacher’s Portrait (Grand Rapids: Eerdmans), 48-50.
4 Joseph M. Stowell, Shepherding the Church, (Chicago: Moody Press, 1997), 180.
5 Stowell, 312.
Related Topics: Pastors