Professional Documents
Culture Documents
EXTENSION SCHOOL
NORTH AND CENTRAL AFRICA
PRI N C I PL E S o f PE N T E C O ST AL
PRE AC H I N G
PRI N C I PL E S o f PE N T E C O ST AL
PRE AC H I N G
Peter A. Thomas
I. THE PREACHER
A. Definition
B. Qualifications of Preacher
1. Call of God
a. Certainty of Call
b. Evidence of Call
2. Call of God and Secular Work
3. Spiritual Qualifications
a. Filled with the Holy Ghost
b. Man of the Word
c. Man of Prayer
4. Other Qualifications
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C. Personality of Preacher
1. Genuineness and Integrity
2. Free of Jealousy
3. Discipline
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C. Purpose of Preaching
1. Overall Purpose
2. Specific Purpose
a. Preach to Bring about Change
(1) Preach the Cross for Salvation
(2) Preach the Cross to Make Disciples
b. Lead to Decision
3. Follow Specific Goal
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D. Word of Caution
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B. Typology Spiritualizing
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A. Textual Sermons
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B. Expository Sermons
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C. Topical Sermons
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V. SERMON CONSTRUCTION
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A. Introduction
1. Introduction Possibilities
a. Start with Question(s)
b. Start with Stirring Statement
c. Start with Text
d. Start with Context
e. Start with Time, Manner and Customs
f. Start with Story or an Illustration
g. Start with Contemporary Issues
h. Start with Quotation
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Outline
B. Sermon Body
1. Formation of Sermon Body
a. Textual and Expository Sermons
b. Topical Sermons
2. Requirements for Structure
a. Unity and Harmony
b. Logical Sequence and Order
c. Symmetry (Balanced Proportions)
d. Continuity or Flow of Sermon
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D. Conclusion
1. Different Ways of Ending Sermon
a. Backward Glance
b. Practical Personal Application
c. Illustration
d. Contrasts
e. Direct Appeal
2. Length of Conclusion
3. Do's and Don'ts
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VI. ILLUSTRATIONS
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C. More to Consider
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A. Preparing to Speak
1. Notes and Written Sermons
2. Sermon Length
3. Know the Bible
4. Announcing Sermon Topic
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III
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A. Anointing
1. How to Maintain
2. When there is no Anointing
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B. Supernatural in Service
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C. Altar Ministry
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D. Conclusion
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Self Tests
Bibliography
IV
I. The Preacher
Preaching has its roots in the Old Testament, where the prophets proclaimed God's will to the
people of Israel, thereby becoming the first preachers. In the New Testament John the Baptist
continued their ministry, as the last Old Testament prophet and as the first New Testament herald
of God's will. He was followed by Peter, John, James, Paul and the rest of the apostles, who all
were preachers in the sense that they proclaimed or heralded the message of God. Even though
preaching has its roots in the Old Testament it is nevertheless a distinctive New Testament
institution, which has become a characteristic of the Christian faith.
God has chosen feeble man to proclaim His will. He could have sent angels, of devised a
different plan to spread His message, but He has chosen men and women to proclaim His will
through the ministry of preaching.
A. Definition
The term preacher (Greek = kerux) is used at several places in the New Testament where it
refers to a herald making a proclamation (Romans 10:14, 1. Timothy 2:7, 2. Timothy 1:11 and 2.
Peter 2:5). It is therefore not limited to a certain ministry but includes apostles, pastors,
evangelist and prophets, lay preachers, and all those who proclaim (herald) the message of God.
While each of these ministries has their own characteristics, all fall under the general term
"preacher". In this study the term is used for all those delivering God's message, regardless to
their specific calling which accompanies their preaching ministry.
It is interesting to note that the Greek term translated as preacher expresses a person who speaks
for a higher authority whose message he transmits without any negotiations. He acts in an
official capacity. What he proclaims will come into effect the moment he has declared it.1 These
implications point out the awesome responsibility that rests on the preacher. He must therefore
possess certain qualifications that will make him worthy of bearing such great authority.
B. Qualifications of a Preacher
1. Call of God
Next to the new birth, the divine call is an all important qualification of a preacher. Without it he
will have no ministry. It is therefore of paramount necessity to understand God's call and how it
manifested.
The call to be a witness has been extended to all believers and must not be confused with the call
to the ministry. It must be clearly understood that not every believer who has a burden to lead
Theologisches Begriffs Lexikon zum Neuen Testament (Wuppertal: Brockhaus Verlag, 1977), p. 1277
The Preacher
b. Evidence of Call
A divine call will be evident, and noticed by the Body of Christ. It will manifest itself in several
ways.
1. When God calls He will provide opportunities to follow the call.
There is no such thing as being called and not having an opportunity
to exercise the calling.
2. Those called to preach will discover riches in God's Word which
they have never seen before. Scripture will open up and provide
them with messages from God.
3. The anointing of God will be evident in the preacher's ministry.
People will notice the holy unction on his life. Those called will
teach and preach like Jesus - with authority and not like the scribes
and Pharisees (Mark 1:22). The Body of Christ will recognize such a
calling.
4. A Pentecostal preacher will experience the truth of Mark 16:17-18.
Signs and wonders will accompany his preaching.
5. Least but by no means least, precious souls will be saved and the
church will be edified through the given ministry.
Perhaps the divine call will not fully evident during the first few sermons preached. But as the
servant of God surrenders more and more to his Lord, this fivefold proof will be evident.
2. Call of God and Secular Work
The question has been asked, can a preacher be employed in a secular profession, or must he be
in the ministry full-time? This issue cannot be settled with a clear cut answer. Ideally a preacher
should give his full time to the ministry in order to be most effective. However, Scripture does
not condemn those who earn money in a secular occupation. Paul supported himself as tentmaker. Hughes' approach to this question provides a solution to the problem. He states correctly
that there is a difference between earning money in order to preach the gospel and forsaking the
gospel in order to earn money. Men of God will keep the call and the ministry first.2
Hughes, p. 58
The Preacher
For those who have served well as deacons obtain for themselves a good
standing and great boldness in the faith which is in Christ Jesus.
Scripture points out clearly that the call of God presupposes high spiritual virtue, which can only
be met by the power and grace of the Holy Spirit.
a. Filled with the Holy Ghost
Fullness of the Holy Spirit was one of the preconditions for ministry in the early church. Even
those serving at table had to be men full of wisdom and the Holy Ghost (Acts 6:1-4). The
contemporary Pentecostal preacher cannot afford to fall short of this biblical standard. He must
have experienced Pentecost before he can be a true mouthpiece of God. No programme, no
matter how good it may be, nor any fine leadership techniques or homiletical skills can compete
with a man who is truly filled with the Spirit of God.
b. Man of the Word
A Pentecostal preacher will be a man of the Word. He will believe in the verbal inspiration of the
Bible and in its inerrancy (free from error). It must have a place not only in his ministry but also
in his personal life. In other words the Bible must never be used as a mere textbook for sermons.
It must feed the shepherd before it feeds the flock.
He must not only read the Bible but he must also study it, both for his own enrichment and for
possible sermons. There are a number of Bible study methods which may be followed. Every
minister adopts one or the other. Richard Warren lists the following twelve methods:
(1) Devotional
Select a short portion of your Bible and prayerfully meditate on it till the Holy Spirit shows you
a way to apply the truth to your life. Write out a personal application.
(2) Chapter Summary
Read a chapter of a book through at least five times; then write down a summary of the central
thoughts you find in it.
(3) Character Quality
Choose a character quality you would like to work on in your life and study what the Bible says
about it.
(4) Thematic
Select a Bible theme to study. Think of three to five questions you'd like to have answered about
that theme. Study all the references you can find on your theme and record the answer to your
questions.
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Hughes, pp92-94
The Preacher
c. Man of Prayer
A true Pentecostal preacher will be a man of prayer. Through prayer he will not only receive
power to live a life worthy of a servant of God, but he will receive messages from the Lord. He
must pray for himself, his ministry, and those committed into his care. In addition to that he must
pray for his family and make sure that a daily devotional time is observed. Otherwise he might
win the world to the Lord but lose his family to the devil. A preacher always stands in danger to
spending more time with people than with God. This does not imply that he has to be a loner,
but that he must know when to withdraw himself in order to be alone with God. The question
Jesus asked His disciples, "Can you not watch with me one hour?" (Matthew 26:40) still applies
today, especially to those who are preachers of His Word.
4. Other Qualifications
The person who is called into the ministry must not be someone who has failed in all other
occupations. He must be hard working, physically fit and skilled. He must strive for excellency in
proclaiming God's Word. Those who settle for the mediocre will soon lose their effectiveness.
The preacher must be constantly alert to recognize how the presentation of God's message can
be improved. Thus he has to be open for correction and even criticism. His gesture, posture and
speech must complement the message and add to its effectiveness. He has to enlarge his
vocabulary and be sure of his pronunciation. Yet, he must stay natural and remain an original.
Nothing puts people off faster than artificial or sophisticated speech. The preacher's speaking
ability is of vital importance. Since he is the mouthpiece of God, he must watch his voice, and
the way he transmits the message. In addition to that he must be physically fit. Especially since,
according to research, one hour of preaching equals eight hours of physical work. Another
interesting factor is that speaking in public has the highest level of stress.
C. Personality of Preacher
1. Genuineness and Integrity
Genuineness and integrity are to be paramount virtues in the preacher's personality. He must be
transparent and not hypocritical in his behaviour, i.e. acting one way in public and another when
alone or at home. He must not be involved in schemes and in following hidden agendas in order
to achieve his own ambitious goals. His ministry and personality must be marked by
straightforwardness, sincerity, and uprightness. Integrity is necessary in his conduct with
members of the opposite sex. Even hints of a flirt or a pass at the secretary or any female
member of the church are totally unacceptable. Paul's advice to Timothy, to exhort older women
as mothers, the younger as sisters, with all purity (1.Timothy 5:2), must be followed by all
servants of God. Integrity is further needed in the handling of funds and property. I know a
minister who lacked this basic qualification. When he faced financial problems he sold the roof of
the church, which a storm had blown down. Another preacher leased his church as beer-hall on
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Vine, p 201
Thayer's, Greek English Lexicon of the New Testament, (Grand Rapids: Baker Book House, 1977), p346.
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Theolpgisches Begriffs Lexikon, p. 1277
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Adams, p. 14
Hughes, p. 133
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Adams, Jay E. Predigen Zielbewut, Anschaulich, berzeugend, (Giessen: Brunnen Verlag, 1982),p. 37 -38
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The Text
brought any results he went into the forest the day before the conference, crying out to God. He
had almost given up hope when he suddenly received the message. Of all the sermons preached
during the conference his stood out as the best. God had honoured his perseverance. When we
preach at our local church we are tempted not to take things as seriously as we would if we had
to preach to thousands of people. This is where a preacher can exercise faithfulness. Such
moments of desperation, as experience by my pastor friend are vital and important lessons
through which God wants to remind us of our dependency on Him.. Fortunately the search for
the right text is not always burdensome. Many times it is easily found; it almost jumps up at us,
while we are reading Scripture, and provides is with an outline.
B. Impulses for Sermons
Even though a minister cannot learn from a textbook how to find the right text or message for
his congregation, the following suggestions might nevertheless help him get impulses for new
sermons.
1. Considering Spiritual Needs
The preacher must know the spiritual heartbeat of his congregation, the Body of Christ at large,
and the community in which he lives. He must consider the spiritual, physical, material, and
moral needs of his people, and of those he meets on a daily basis. While in prayer he must let his
congregation pass in front of his spiritual eyes, so that he can know which problems can be
addressed in his sermons. The lack and difficulties of a church can help to determine the sermon.
While doing pastoral calls or hospital visitations the minister will see the need for certain
messages, as well. In short he has to watch the spiritual development of his church.
Spurgeon suggests that sins which are rife in the church should also be addressed. He refers to
those of worldliness, covetousness, prayerlessness, wrath, pride, lack of brotherly love, slander
and evils.14 Similarly, signs of backsliding, heresies or special problems entering the church must
be dealt with at God's direction, so that these plagues can be stopped before they do their work
of destruction. However, while considering the needs and sins of our people we must resist the
temptation to scold them from the pulpit. Spurgeon states that the pulpit has been called
"Cowards Castle", which according to him is a proper name for it, especially when fools mount
the platform and impudently insult their hearers by holding up their confessed faults or infirmities
publicly.15 If not careful a preacher can become personal and even offensive while behind the
pulpit. He may say things which he would not dare say otherwise. He must be sure to strive for
the right attitude so that he will speak the truth in love. God's word is able to do its work
without carnal help.
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The Text
should deal from time to time with great doctrines like the Trinity, the providence of God, the
resurrection, second coming, and incarnation of Christ, Pentecost and others. While
incorporating these doctrines into a sermon, the message must remain practical. Important truths
are not to be presented as mere theory but they must be applicable for daily living.
7. Cultivation of Notebook
Both, Blackwood16 and Evans17 suggest the cultivation of a notebook. Whenever any thought,
illustration, observation or argument impresses the minister, he should make a note of it. These
observations can occur while reading the Word of God or during his time outside the study
room. Evans states that someday when it is difficult to find a text he only needs to turn to the
notebook and find one there already outlined. (Hence, it is advisable that the outline of his
thoughts should be worked out there and then.) And if he feels barren, can draw from this fresh
manna. In this way he will have a constant supply of raw material, and will never be at a loss for
sermon material.18 Some receive new thoughts while going for a walk, other while taking a
shower, or while riding on a bus. Personally I get my sermon ideas while driving for a long
distances by car. Especially when there is little traffic, then my mind is free to hear from God. In
such cases it is good to have a little tape-recorder to dictate our thoughts to. Every preacher
should write down thoughts on various subjects as they come to him from time to time. Many
good thoughts have been lost because we have failed to write them down.
8. Occupy Mind with God's Word
We should always be on the lookout for new messages. Our spirit must be kept active. Woe to
the pastor who wastes his time. The preacher who takes it easy from Monday to Saturday ought
to feel ashamed. He can not expect God to give him a message on Saturday evening after having
wasted a whole week of opportunities. He will receive the "recompense" for such slothfulness
when he stands before his people with nothing to say.
After having listed these "sermon impulses" it must be stressed once again that the guidance of
the Holy Spirit is paramount in our quest for the right message or text. When we live continually
under His influence and direction we will hardly ever be at a loss for a message from Him for His
people.
Sometimes we may feel led to preach a message which we have preached before. This happens
especially when we are invited to minister to an audience who has never, or seldom, heard us
preach. Some people say that an old sermon must never be re-preached. Personally , I prefer to
follow Spurgeon's advice; he said that a sermon is only good after it has been preached 10 times.
16
Blackwood, p. 39
Evans, p. 26
18
Ibid., p.27
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19
Ibid., p. 30
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The Text
5. Focus on Positive
Scripture in general is positive and not negative, and so must we be in our preaching. It has been
suggested that when preaching on Psalm 1 we should spend more time talking about the fruitful
tree than on the counsel of the ungodly. When we preach about the two houses mentioned in the
sermon on the mount, we should emphasize the house which withstood the storm, and not the
one which collapsed.20 Rather use a positive verse of Scripture than a negative one. For instance
a preacher should be able to find another text than, Now this man purchased a field with the
wages of iniquity; and falling headlong, he burst open in the middle and all his entrails gushed
out (Acts 1:18), when preaching on the wages of sin.
-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.
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Blackwood., p. 51
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Adam, Gottfried Einfhrung in die exegetische Methoden, (Grnewald: Kaiser, 1979). p.11
Ibid., p. 52
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Principles of Interpretation
4. Compare Scripture with Scripture
It is very important to determine the meaning of a passage by comparing Scripture with
Scripture. Otherwise we can easily fall into error and even be in danger of heresy. The prosperity
message for instance would have never got out of hand if its advocates would had considered
scriptures like Furthermore the "we are gods" theory based on John 10:35 could never have
developed if its promoters would have studied the passage in Psalm 82:6, which Jesus quoted. If
they had compared Scripture with Scripture they would have realized that the unjust judges were
referred to as gods, due to the fact that they were ordained by God to execute justice on His
behalf. God however, had to rebuke them since they failed to judge and rule in righteousness.
Hence, when Jesus quoted this Scripture he did not try to establish the fact that we are gods, but
he was pointing out that the Pharisees had no right to accuse Him, since even the unjust judges
were called gods. Also, if the advocates of this theory would have considered the whole counsel
of Scripture and its teaching regarding the sinful nature of man, they could never have
proclaimed that we are gods. Likewise those who believe in baptismal regeneration should
compare John 3:5 with other Scriptures which explicitly show that water cannot wash away the
sins of mankind, but only the blood of Jesus. Many other examples could be given, which would
show the need for the application of hermeneutical principles, but time and space will not permit.
It is further important to gather as many passages as possible on the subject we intend to preach
on. Thereby we will be able to present the whole counsel of Scripture on the topic.
B. Typology - Spiritualizing
The use of allegory which is the spiritualizing of certain Scriptures is condemned by many.
However, personally I am strongly inclined to agree with Spurgeon who stated, that if we were
to appeal to a jury of practical, successful preachers, who are not theorizers, but men actually in
the field, we would have the majority of their vote in our favour for the use of allegory.24 While
we have to object to the extreme use of the spiritualization of Scripture we should not disregard
its application totally, as long as it stays within the following limits.
Firstly, we must always refer to the obvious facts and emphasize the given meaning of the
passage. Allegory must not be allowed to take the place of the true meaning of the text. For
instance when preaching on Eleaser's trip to find a bride for Abraham's son, we must stress the
historical fact of the story. Only then can the passage be "spiritualized", thereby expressing the
fact that just as Abraham was looking for a bride for his son, our heavenly Father is also seeking
a bride for His Son. As Rebecca had to meet certain preconditions to qualify as bride, so must
the bride of Christ posses certain qualifications. As Rebecca followed Eleasar of her own free
will, in like manner the bride of Christ made up of "volunteers". Rebecca was willing to marry
24
Ibid., p. 103
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29
Spurgeon
Ibid.,
3
Ibid.,
4
Ibid.,
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V. Sermon Construction
Every good sermon basically divides itself into three main parts, namely the introduction, the
body, and the conclusion. These three components must show unity, order, symmetry and
continuity. A detailed look at each of these three equally important sermon elements is
necessary.
A. Introduction
The introduction has rightly been described as the door or porch to the sermon. It serves the
specific purpose of introducing the listeners to the message which is to follow.
A good introduction will capture the attention right at the beginning. It will awaken interest in
what we are about to say. Hence the first three sentences of the sermon are very crucial. They
must be well formulated, and catchy as well as interest generating. If we fail to gain the interest
at the very beginning we will most likely lose the audience for the remainder of the message.
Many come to church with problems and issues, related to work and home, on their minds. The
introduction must therefore interest them enough so that they can focus on the message and
forget their everyday life. The beginning of the sermon must be so captivating that the audience
cannot help but listen to what we have to say.
A good introduction will not only generate interest but demarcate the direction the preacher will
follow. By doing so the congregation is given a glimpse of what is to follow. It must only be a
glimpse and not a full view. In other words the preacher must not attempt to preach his sermon
in the introduction.
Since most ministers preach to the same people week after week, the introduction must be
diversified. Different "doors" must be used to start the message, otherwise people will lose
interest. There are several possibilities of an introduction.
1. Introduction Possibilities
a. Start with Question(s)
Often preachers start a sermon by saying, "The Bible says..." and the people are turned off
because this approach has been over-used. It is better to start by asking questions like, "Do you
really know how to please God?. Some think they can please God by praying, witnessing or
Bible reading. But can we really please God by doing these things?" After having asked these
questions we read Hebrews 11:6 as text where it says, "Without faith it is impossible to please
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Adams p. 75
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Sermon Construction
f. Start with Story or Illustration
This method was often used by our Lord. When telling a story or using an illustration we must
make sure that it fits the sermon. We must not just tell it because we like it, or because we have
heard it recently. The purpose of this method is to arouse interest for the sermon and not more.
Stories and illustrations will be most effective when they are short, sweet and down to the point.
g. Start with Contemporary Issues
Reading a magazine or newspaper, listening to the news or following a conversation on the bus
can inspire a good introduction. When using this method the problem or issue is stated and then
connected to the text read. This way of beginning offers many possibilities.
h. Start with Quotation
A sermon can be effective when started with a striking quotation of well known personalities.
Churchill's famous "never give up" is but one of many examples.
When using any of the above mentioned sermon beginnings we must remember that a good
introduction requires careful preparation. It should not be left to the spur of the moment. First
impressions are lasting impressions. Hence the preacher would do well to write the beginning of
his sermon out fully. This should be done after the sermon is more or less complete. Since only
then will he know the main thought of his message, and how the introduction can lead to this
central point. The introduction must therefore express only that one main thought.
A good introduction will not be too long, nor too loud nor sensational. It will not promise more
than the preacher is able to deliver. An appeal to the emotions can follow later but not at the
beginning of the message. Three to five minutes of introduction are long enough for a forty
minute sermon. Lengthy introductions will make the audience tired. If we were not able to stir
the interest of the listeners and get them exited within that time frame we might as well go
straight to the conclusion and end the sermon.
B. Sermon Body
The expounded text, passage or topic form the sermon body. This part of the message has also
been called the argument or discourse. Since it is the main part of the sermon much time and
thought should be spend on it.
The sermon body must explain, narrate, discuss and illustrate the truth which we want to
communicate. We must explain the meaning of the text, passage or topic. Before this can be
done we must be sure of the subject. For better explanation we sometimes may narrate the story
or background of the passage, or the meaning of the original words. We must give evidence of
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Sermon Construction
b. Topical Sermons
The first part of the topical sermon must clarify what subject the preacher is dealing with. For
instance if we preach on faith the first division has to explain the meaning of the term. This can
be done by affirming the correct view and by dealing with common misunderstandings. Before
someone can explain any topic he must of course have a clear understanding himself. In order to
explain our theme we may use illustrations, comparisons or contrasts.
The importance and truthfulness of what has been established in the first division must be
affirmed in the second part. There the preacher will provide argumentation for his message, and
show its necessity. When preaching on faith we must show the importance of faith and its
results. This can be done by using Scripture and by testimonies of great men of God, or even by
using personal testimonies. This part of the sermon must awaken the desire in the listener to
grow in faith.
The third part shows how the established and affirmed truth can be brought about. It will thereby
point out God's part in the process and man's responsibility. This section will automatically lead
to the application of truth. Using the example of faith again, this part of the sermon body will
point out how personal faith will be manifested and how we can grow in faith.
Some sermon, whether textual, expository or tropical lend themselves to application after each
point and not at the end. In that case the application at the end should be short and used as a
summary which brings the message to a fitting close.
2. Requirements for Divisions
a. Unity and Harmony
The sermon structure must show unity and harmony. To line up independent pieces of sermon
material will not make a good sermon. Every part must be interrelated. They must all be part of
one great truth, theme and purpose. The unity of the message will be further enhanced by
carefully planned transitions from one part to the next. Each part must be prepared individually,
as if it were to stand alone. Yet, when delivered there must be no stagnation but a harmonious
flow from one division to the next.
b. Logical Sequence and Order
The different parts of our message must follow each other in logical sequence. It is like
constructing a building; one brick must be laid on top of the other. The main divisions must be
arranged in such a way that the main idea is presented clearly. Some preachers confuse their
listeners due to a lack of order and sequence. They wander around not knowing where they
came from and where they are going to.
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26
Evans p.56
38
Sermon Construction
The sermon body must be constructed. Someone pointed out that sermons which lack structure
remind us of the account of the dawn of creation in Genesis chapter 1, "without form and void".
Hence we need a plan, that is simple and uncomplicated and which consists of main headings and
sub-headings, as in the following example:
Introduction
I. First Main Point
1. First Sub-division
2. Second Sub-division
(1) First Division of Sub-division
(2) Second Division of Sub-division
3. Third Sub-division
II. Second Main Point
1. First Sub-division
2. Second Sub-division
3. Third Sub-division
(1) First Division of Sub-division
(2) First Division of Sub-division
4. Forth Sub-division
III. Third Main Point
1. First Sub-division
2. Second Sub-division
Conclusion
An old rule stipulates three-point outlines. However, sermon material can be arranged in a
variety of ways. If the message calls for five or seven divisions, then it must be divided
accordingly.
Some preachers have the habit of announcing the number of each division. This provides clarity
and order, thereby enabling the listener to follow the message more easily. The disadvantage,
however, is that the use of numbers in the pulpit can take away from the flow of the message.
Numbers can be announced by teachers of the Word, but they do not lend themselves too well
for preaching. If we want the people to follow the flow of the sermon we may indicate each
division by a deliberate pause, by summing up the previous sentence, or by emphasizing the new
heading, but not by using numbers.
We must "dig" into the text. While preparing we must differentiate between sermon for the
unsaved, saved, new born in Christ or mother and fathers in Christ.
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28
Evans p.89
Ibid p. 90
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Sermon Construction
destroy the atmosphere and expectation which the sermon created. To tell a story or to use an
illustration is not enough. It must be appropriate and contribute to the completeness of the
message.
d. Contrasts
A sermon about the house on the rock and the house on the sand can easily be concluded by
pointing out the positive and negative effects of both building methods. By presenting the pro
and con or the positive and the negative, the listener is challenged to make the right choice.
e. Direct Appeal
Through an direct appeal to the conscience and will the congregation can be addressed, either as
a group or on a one by one basis. This approach is prominent in evangelistic meetings, where it
is used to lead to a decision for Jesus. It can also be applied in revival meetings. The direct
appeal is often followed by an altar call.
2. Length of Conclusion
Anything longer than three to five minutes will take away the effectiveness of the conclusion.
Many preachers have the bad habit of saying several times: "and now in conclusion" before they
finally end their message. Others constantly repeat themselves, because they have not given
enough thought to the end of their sermon. Having come to an end stop! Do not drag on. If we
say "finally" let it be final. The best thing is not to announce our intention of ending the message
but to end it in one of the ways described.
C. Do's and Don'ts
Make the conclusion short and simple, yet not too short or too abrupt. Don't just end by saying:
"May God bless all these words".
As a rule we should end with the positive. There is no harm in preaching on hell and the
consequences of sin. However, we must end with the cross and the forgiveness it represents.
Nothing will turn people off quicker than preachers of doom who fail to show a way out of
bondage.
Never add something new at the end of the message. The purpose of the conclusion is to
conclude and not to add new thoughts on the impulse of the moment. The focus must be kept on
the aim and purpose of the message. Nothing must distract from that.
There is no room for humor in a conclusion. It may be used at the beginning or middle of the
discourse but never at the end. Since we try to lead listeners to decisions in serious spiritual
matters, humor cannot be justified in the concluding moments of the message.
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42
VII. Illustrations
The part of the sermon most likely to be remembered is the illustration. Personally I am able to
recall a number of well - used illustrations, but only a few sermons. Our Lord set forth by His
example the use and value of pictorial preaching. People enjoy listening to illustrations. Those
who seek perfection in its use will always get a hearing.
An illustration is a window to a sermon. It throws light upon the subject. Many messages are like
houses without windows. They might have good foundations and walls solidly build, but fail to
let in light. The illustration must serve the purpose of shedding light on biblical truth. It must
therefore never become an end in itself, but must rather contribute to the clarity of the sermon.
Certain rules must be remembered when using illustrations.
A. Rules for Use of Illustrations
1. Simplicity
Anyone, even a child must be able to understand them. They must not be cumbersome or
complicated. Some illustrations appear to be in need of an illustration before they can be
understood. When Christ used pictorial windows, they were clear and simple. His illustrations
were easily understood by the well educated theologians (Pharisees and scribes) and by peasants
and fishermen. When dealing with factory workers, farmers and housewives we must not attempt
to employ discoveries in science, astronautics, mathematical problems and the like. Most of our
audience will not be university graduates but simple people.
2. Truthfulness
A legend or a made up story may be used, as long as we clearly indicate it as such. We must not
pretend that such stories are true. Incidents from the lives of others must not be presented as our
own experiences. This may make us look interesting but lies do not honour God.
3. House of Windows or Windows to House
Just as a house does not merely consist of windows, a sermon not only be made up of
illustrations. There are preachers who are skillful story tellers and people like to hear them.
However, Jesus did not send us to tell stories but to preach His word. Illustrations must
complement the preaching of the Word and not replace it. Each sermon ought not have more
than one illustration for each main point. Otherwise the sermon will be "all window and no
walls".
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44
46
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48
49
50
IX. Conclusion
A. Anointing
The anointing of message and preacher is the determining factor for effective preaching. Without
the divine unction there will be no genuine ministry. Appointment into leadership position will
not result in ministerial success, but the anointing of the Holy Spirit.
There are those who think that anointing is equal with shouting, fast talking or high pitched
speech, which hardly allows the preacher to take a breath between sentences. Others equal the
unction of the Holy Spirit with the number of Amen's and Hallelujah's a preacher can throw in
between his thoughts. True anointing however, has little to do with such habits. Those anointed
are enabled by God to present His message in such a way that it brings deep conviction, or
encouragement which will lead people to surrender to God, thereby becoming better disciples.
Anointing is given on the basis of grace. Those whom God calls he also anoints. In Old
Testament days the Lord chose kings, priests and prophets whom He anointed for ministry. It
was by His choice that they became His servants and vessels of His power. Today His anointing
is still given on the same basis. Even though the unction of the Holy Spirit cannot be earned, we
nevertheless have to do our part to maintain it. Those on whom God's unction rests must live
righteous lives, pray, read the word, fast, obey His will, and walk in faith.
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Conclusion
the New Testament Church we will give room for prophecy, healing, deliverance and other gifts
of the Spirit. This of course must all be done orderly.
Ministers of the Gospel must never make a show with holy things. Do not pretend that you have
heard from God when you haven't. Do not say "the Lord has shown me" when He hasn't. This is
done because preachers want to built their ego or because they want to be known as "man of
God". When people are not healed or filled with the Holy Spirit after you have prayed for them,
do not force a testimony out of them which says otherwise, only on "protect" your reputation.
A certain American Evangelist used to send his wife and other members of his staff among the
audience, before the service started. Each had a small microphone and a sender-unit attached to
their body. They would ask people their name and what their problem was. When they were sick
they inquired how long they have been sick, how its started etc. During the prayer time the
Evangelist would then say, "The Lord has shown me that their is a lady by the name of so and
so. She has come all the way from so and so, and she has such and such a problem or sickness
which she has had for so and so many years". And everyone thought "wow" what a man of God,
when in actual fact he was a con-man.
As much as we want the Supernatural to take place in our services, we must nevertheless resist
the temptation to fake the supernatural in order to draw crowds! To be slain in the Spirit has
become an "in - thing" in some circles. If it happens through the Holy Spirit their is no objection.
A changed life or a truly healed body will then testify to the fact that the experience was
genuinely divine. However, it happens too often that hands are laid on people with a slight gentle
pressure exerted on the forehead, pushing the person backward. When they stand with their eyes
closed and the head tilted backward it does not take much for someone to go over backward,
especially when they know their is someone standing behind them to catch them. This mockery
of divine power becomes especially offensive when you hear of seminars where they have
sessions entitled "the pushers and the catchers". Personally I have problems with the new fad of
blowing on people, for them to fall over. When these things take place we must always ask, is
this what Jesus would have done or the Apostles? Does this bring glory to God. Is it changing
the life of the one prayed for? If none of these questions can be answered affirmatively than the
"supernatural" manifestation must be rejected, as either the work of man or of deceiving demons.
Jesus promised signs and wonders to follow the preaching of His word, so we must make room
for them to take place. This can be either during the sermon or at the altar, which will lead us to
our next point.
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CONCLUSION
Good preaching does not come easy. It does not just happen. It is rather the result of many
factors. As we have seen, it starts with the call of the preacher and his qualifications. It involves
systematic preparation and intense study. The climax is the moment of delivery and the results
thereof. A well prepared sermon will however only become a divine message when God graces
our labour with His anointing.
Effective Pentecostal preaching will have results. Such results may not always be fully visible,
but there will be indications that God has used it to transform lives. Effective preaching will
glorify God, lead souls to Calvary and into discipleship living. May God help us to always
achieve these great goals of preaching so that our preaching will not be in vain.
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1. Short Answer:
(1) Even though preaching has its ___________ in the ____ Testament it is nevertheless a
distinctive ____ Testament ______________, which has become ________________ of the
Christian faith.
3. Essay:
(1) What will jealousy do to the effectiveness of any minister? What did jealousy do to King
Saul?
55
_____ 1. The term preacher is limited to describe the ministries of apostles, pastors, and
evangelists.
_____ 2. Every believer who has a burden to lead others to Christ is automatically called to be a
preacher.
_____ 3. The call to preach His Word must originate with God and not with man or the church.
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Review Questions
REVIEW QUESTIONS - PREACHING! WHAT IS IT?
1. Fill in the blanks:
Preaching is the __________________ of God's Word. It is therefore much more than the
collection and utterance of __________ __________ and well articulated words
2. True or False
_____ True preaching will have certain elements of teaching and true teaching will have certain
elements of preaching.
_____ Euangelizo is almost always used when referring to the proclamation of the good news.
_____ Kerusso means to herald, or to proclaim in the manner of a herald.
_____ Teaching aims to stir the hear and emotions.
_____ Even though it is systematical, true teaching will nevertheless be Holy Ghost anointed.
3. Short Essay:
Why is the prophetic element in Pentecostal preaching much needed today? Give two reasons
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1. Short Answer: (One short sentence should provide the answer to these question)
(3) What will we definitely not find by standing in front of our personal library, browsing though
different commentaries and books.
2. List the eight suggestions which might help you to get impulses for new sermons
(1) ___________________________________________
(2) ___________________________________________
(3) ___________________________________________
(4) ___________________________________________
(5) ___________________________________________
(6) ___________________________________________
(7) ___________________________________________
(8) ___________________________________________
3. Short Essay:
What happens when we take a text out of context? Briefly explain.
58
Review Questions
4. True or False:
_____ Spurgeon states that the pulpit has been called the Cowards Castle.
_____ We can re-preach someone elses sermon or a message found in a good commentary or
devotional book.
_____ Some of the worst sermons have their roots in the spiritual experiences of the preacher
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1. Sort Answer:
(1) According to Gottfried Adams what must the interpreter be willing to lay aside before true
interpretation of Scripture can take place?
2. Short Essay:
Briefly describe the meaning of context
3. Listing:
In order to establish the true meaning of the text the foremost principle is to discover the original
meaning of the text. What are the other three principles:
(1) _______________________________________________________
(2) _______________________________________________________
(3) _______________________________________________________
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Review Questions
5. True or False:
____ It is very important to determine the meaning of a passage by comparing Scripture with
Scripture.
____ The use of allegory which is the spiritualising of certain Scriptures is recommended by
many.
____ We must not force a spiritual meaning on a text which does not lend itself to it.
____ As long as allegory stays within the legitimate frame of biblical types, figures and symbols
it can be used.
____ If given the choice a preacher should use a text which retains its original meaning.
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1. Listing:
Into which three main parts does every good sermon divide itself into?
(1) ___________________________________________
(2) ___________________________________________
(3) ___________________________________________
2. Short Answers:
(1) The first three sentences of the sermon are very crucial
(2) If we fail to gain interest at the very beginning we will most likely gain the attention of the
audience at a later point during the sermon.
(3) The introduction must be interesting enough to help the listeners to focus on the sermon and
forget their everyday problems.
(4) The introduction should give a full view of what will follow in the sermon.
(5) All of the above
62
Review Questions
5. Listing
List the eight introduction possibilities:
(1) _______________________________ (5) _____________________________
(2) _______________________________ (6) _____________________________
(3) _______________________________ (7) _____________________________
(4) _______________________________ (8) _____________________________
6.
The sermon body must ______, _______, _____ and ______ the truth which we want to
communicate.
7. Listing:
Which four basic questions must we ask ourselves before forming the sermon body?
(1) ___________________________________________
(2) ___________________________________________
(3) ___________________________________________
(4) ___________________________________________
8. Short answer
(1) What must the first part of a topical sermon clarify?
63
The easiest and best way to outline a sermon is to make a sermon __________, which only
shows the _____ and _____ headings.
_____ Many regard the last five minutes of the message as the most important part of the
sermon.
_____ Without a good ending an otherwise good sermon will still make a strong impact.
_____ The closing part of a message often receives not enough attention during preparation.
_____ The conclusion is the final struggle which decides the conflict
_____ Anything longer than three to five minutes will take away the effectiveness of the
conclusion.
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Review Questions
REVIEW QUESTIONS DIFFERENT TYPES OF SERMONS
1. Listing:
List the three different sermon types:
(1) _________________________________
(2) _________________________________
(3) _________________________________
2. True or False:
____ The textual method does not lend itself to every passage that calls for a message.
____ Textual preaching involves intensive study of a long passage
____ Textual sermons and expository preaching are closely related.
____ The expository preacher is more concerned to explain Greek and Hebrew words than to
meet human needs.
____ Even though expository sermons cover a lengthy passage they must nevertheless have only
one basic idea, which can be illuminated from different angles.
3. Short answers:
(1) In the history of preaching which type of sermons have outnumbered the rest.
(2) Even though topical sermons have the essential characteristics of expository and textual
sermons, but what do they lack?
(3) What governs the content of the message in a topical sermon?
4. Short Essay
65
1. Short answers:
(1) What part of the sermon is most likely to be remembered?
(2) What purpose must the illustration serve regarding biblical truth?
2. Listings:
What are the four rules should be remembered when using illustrations?
(1) ____________________________
(2) ____________________________
(3) ____________________________
(4) ____________________________
Illustrations serve the __________. They help the preacher to __________ the _________ of
the sermon.
4. Short Essays:
(1) Why should we avoid using illustration books and stories which others have used? And how
can this be avoided?
(2) What must we consider when we use our own experiences as illustrations?
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Review Questions
REVIEW QUESTIONS - DELIVERING THE MESSAGE
2. True or False:
_____ The length of the sermon must be decided once we see how well the preaching goes
_____ A study in America has shown that people lose their attention after 20 minutes.
_____ We do well to remember that the mind is only able to absorb what the flesh is able to
endure.
_____ The total message can easily be longer than 60 minutes.
3. Essay.
What are the benefits or advantages when we announce the topic of our message? Explain.
A good sermon _________ above all on the right _______ and the ________ of the Holy Spirit.
Next to these is the _______ of good _______.
5. Short answers:
(1) What will happen to those who look at the ceiling, the floor etc when preaching?
(2) What do unsuitable or awkward gestures do to a sermon.
(3) Why should we not be too occupied with correct body movement?
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6. What should we avoid when we fail to find the right words. Give a few examples
68
Review Questions
REVIEW QUESTIONS THE ANOINTING - CONCLUSION
Not the appointment to a leadership position, but the ______________ of the Holy Spirit will
_________________ in ministerial ________________.
2. Short Answers:
3. Essay:
Give four of the eight reasons why we might not be getting through with the message
sometimes:
1. _________________________________
2. _________________________
3. _________________________________
4. _________________________
As much as we want the supernatural to take place in our services, we must nevertheless
_________ the temptation to _______ in order to _______ crowds!
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70
BIBLIOGRAPHY
Adam, Gottfried. Einfhrung in die exegetischen Methoden, Grnewald: Kaiser, 1979.
Adams, Jay E. Predigen, Zielbewut, Anschaulich, berzeugend,Giessen/Basel: Brunnen
Verlag, 1991.
Blackwood, Andrew W. The Preparation of Sermons, Nashville: Abingdon, 1948.
Blackwood, Andrew W. Hilfen zur Predigtvorbereitung, Erzhausen: Leuchter Verlag,
1976.
Evans, Williams. How to Prepare Sermons, Chicago: Moody Press, 1980.
Fee, Gordon D. New Testament Exegesis, Philadelphia: Westminster Press, 1983.
Fisher, Robert E. The Challenge of the Ministry, Cleveland: Pathway Press, 1977.
Hughes, Ray H. Pentecostal Preaching, Cleveland: Pathway Press, 1981.
Jentsch, Werner. Prediger und Predigt, Gtersloh: Gtersloher Verlagshaus, 1978.
Koller, Charles W. Expositiory Preaching Without Notes, Grand Rapids: Baker Book
House, 1984.
Pohl, Adolf. Anleitung zum Predigen, Wuppertal: Oncken Verlag, 1976.
Sangster, W.E. The Craft of Sermon Construction, Southampton: Camelot Press, 1985.
Spurgeon, Charles H. Lectures to my Students, Grand Rapids: Baker House, 1977.
Spurgeon, Charles H. Ratschlge fr Prediger, Wuppertal: Oncken Verlag, 1975.
Thayer, Joseph H. Thayer's Greek English Lexicon of the New Testament, Grand Rapids:
Baker Book House, 1977.
Theologisches Begriffs-Lexikon zum Neuen Testament, Wuppertal: Brockhaus Verlag,
1977.
Vine, W. E. An Expository Dictionary of New Testament Words, Old Tappan: Fleming H.
Revell Company, 1966.
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