Homiletics?

[Esaias]

In classical rhetoric, speeches are classified as either epideictic (praise or blame of some person or thing), judicial (court room arguing), and deliberative. Most homileticians over the centuries have classed homiletics (sermonising) as a form of deliberative rhetoric, which in a sense it is. Deliberative rhetoric is focused on motivating people to a course of action. however, there are other types of speeches besides the big three of classical rhetoric, such as pedagogical (teaching), historical or biographical (narrative speeches), and so forth. In apostolic preaching and teaching, there seems to be much less of the epideictic (apostolic preaching is not concerned with merely praising some person, even the Lord himself, although preaching DOES include elements of praise of God and the good and censure or blame of evil, and very little of the judicial (since judicial rhetoric is very technical and has to do with court room rules and procedures and methods of argument). It also goes beyond mere deliberative argumentation, since a major function of apostolic teaching and preaching is pedagogical, ie teaching of doctrine, as well as narrative or historical (teaching the Gospel story).

So homiletics then is an art in its own right. Much as philosophy was superceded by theology in classical education, rhetoric per se has been superceded by homiletics, since it is more important to impart saving knowledge of God than to just be able to motivate someone to do something, whatever it may be.

In looking over the book of Acts at preaching and teaching moments, I find three basic categories of "homiletic incidents":

1. Evangelistic preaching
2. Legal defenses
3. Teaching

Evangelistic preaching includes incidents where the apostles give witness to the resurrection of Jesus and proclaim the Good News to the unlearned and or unbelieving, with a goal to exhorting them to obey the Gospel.

Legal defenses include those incidents when the apostles were hauled int court to give an account of what they were preaching and why they were preaching, and its results.

Teaching includes cases where the apostles were either explaining doctrine to the church or to others or were otherwise teaching the "doctrines of the faith".

I will address the legal defenses last, becauseof their peculiar and specialised circumstances.

The third category of teaching is primarily limited to inter-church activities, that is apostolic inculcation of doctrine - faith and practices - being delivered to the church. this is what we usually consider "teaching" as opposed to "preaching to the lost" or witnessing.

Next up, I will look at the patterns found in Gospel evangelistic preaching, then look at the patterns found in apostolic teaching. Finally, I will briefly look at the patterns found in apostolic apologetics (legal defenses). From there, I plan to go into the gospels and Epistles and look more at the teaching methods used by Jesus and the apostles and find what can be gleaned from their writings for application to homiletics.

[Esaias]

The following is a catalogue of "homiletical incidents" of evangelistic Gospel preaching in the book of Acts. I am not going to reproduce the full texts of each example for space reasons, so it will benefit the reader to have an open Bible with them and look up each reference.

Evangelistic Preaching:

Acts 2:14-40
Acts 3:12-26
Acts 4:33
Acts 5:19-21
Acts 5:42
Acts 8:5-8
Acts 8:12-13
Acts 8:25
Acts 8:30-38
Acts 8:40
(Acts 9:17)
Acts 9:20-22
Acts 9:29
Acts 9:32-35
Acts 9:40-42
Acts 10:34-48
Acts 11:19-21
(Acts 13:5-12)
Acts 13:14-43 (and following to verse 52)
Acts 14:1-5
Acts 14:6-13
Acts 14:14-18
Acts 16:6-15
Acts 16:30-34
Acts 17:1-4
Acts 17:10-13
Acts 17:16-17
Acts 17:18-34
Acts 18:4-7 (and 8)
Acts 18:19
Acts 18:24-28
Acts 19:1-7
Acts 19:8-12
Acts 28:17-31

[Esaias]

Originally Posted by Esaias

The following is a catalogue of "homiletical incidents" of evangelistic Gospel preaching in the book of Acts. I am not going to reproduce the full texts of each example for space reasons, so it will benefit the reader to have an open Bible with them and look up each reference.

Evangelistic Preaching:

Acts 2:14-40
Acts 3:12-26
Acts 4:33
Acts 5:19-21
Acts 5:42
Acts 8:5-8
Acts 8:12-13
Acts 8:25
Acts 8:30-38
Acts 8:40
(Acts 9:17)
Acts 9:20-22
Acts 9:29
Acts 9:32-35
Acts 9:40-42
Acts 10:34-48
Acts 11:19-21
(Acts 13:5-12)
Acts 13:14-43 (and following to verse 52)
Acts 14:1-5
Acts 14:6-13
Acts 14:14-18
Acts 16:6-15
Acts 16:30-34
Acts 17:1-4
Acts 17:10-13
Acts 17:16-17
Acts 17:18-34
Acts 18:4-7 (and 8)
Acts 18:19
Acts 18:24-28
Acts 19:1-7
Acts 19:8-12
Acts 28:17-31

Of these incidents where evangelistic preaching is indicated, there are about 7 accounts where the preaching content is recorded. It is likely that most of these accounts by Luke are redactions, meaning he probably did not give a complete transcript of each "sermon", but rather gave an outline of the main points and probably the more memorable quotes from each, as a sample of apostolic preaching. Most of the other incidents are simply statements that preaching and teaching was done with very little information as to the actual content, except for a few where a brief synopsis of the message is given.

I'm going to go through all seven of these recorded messages and do a basic analysis, which will show what they all have in common, and where they differ (and possibly why they differ), and draw some conclusions that might be applicable to developing a more thoroughly Biblical approach to preaching. I will try to keep each sermon to its own post, and will try to be concise. Then, I will summarize and put the findings into one post at the end of this series. Then I will do the same for the "teaching" examples, and then finally the "legal defense" examples.

[Esaias]

The first example is of course found in Acts chapter 2, Peter's famous sermon on the Day of Pentecost. That has already been analysed, so I am going to go on to the next one, which is found in Acts chapter 3.

In Acts 3 Peter and John are at the Temple where they encounter a crippled beggar. Peter tells him he has no money to give him, but he does have something, and then promptly commands the cripple to get up and walk. Which he does. This miracle then immediately draws a crowd wondering in amazement, and provides the occasion for preaching.

And when Peter saw it, he answered unto the people, Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk? The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses. And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all.
(Acts 3:12-16)

Peter begins with a reference to the Holy Ghost miracle that just took place. He then immediately gives the "statement of facts", that is, he tells the people what is going on - Jesus, whom the people had rejected and crucified, has been resurrected, and we are witnesses of this resurrection, and this miracle is the result of faith in this resurrected Jesus, a miracle you have just witnessed. As in his first message in chapter 2, a Holy Ghost hubbub occurs which creates the occasion for the preaching. The apostle rehearses and explains what is happening, and ties it the events of the life, ministry, death, and resurrection of Christ. He also declares the peoples' joint guilt in Christ's death.

• Move of the Spirit creates the occasion for preaching
• Preacher explains the move of the Spirit
• Rehearses the life, ministry, death, and resurrection of Christ
• Identifies the audience's sin guilt
• Affirms their sin is futile, Christ is risen and therefore unstoppable
• Affirms the preacher's personal testimony of Christ

And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled.
(Acts 3:17-18)

Peter shows the people two things: one, there is a possibility of escaping the enormous guilt of their enormous crime; and two, a reminder that what happened to Jesus is fulfillment of prophecy and thus unstoppable destiny. This makes a connection between their sin, an offer of hope, and the Divine Plan of the Sovereign God. They are not cut off completely, nor is the possibility of hope just wishful thinking, but everything is under God's control. This gives assurance that things are not hopeless, and affirms God's Sovereignty and power to save.

• Offers hope
• Reaffirms the inevitable fulfillment of Bible prophecy

Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began.
(Acts 3:19-21)

Peter gives a call to commit, to respond to the Gospel Fact that he had just declared concerning the life, death, and resurrection of Christ. This call to commit includes the offer of forgiveness. He also affirms that the current time is a temporary time, there will come a time when God will send Jesus to restore all things. He does not specify when this will be, or how long the current "time of grace" is to last. Therefore there is a bit of urgency in the message. NOW you have the opportunity to repent, be converted, and have your sins blotted out in anticipation of that Judgment Day. Jesus is in heaven at the moment, but that is not to be forever. This era of opportunity will come to an end. So now is the time for salvation and pardon.

• Definite call to respond to the Gospel message
• Reaffirmation of the offer of pardon
• The current time of grace is a temporary period of probation
• Therefore, don't waste the opportunity to be forgiven

For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people.
(Acts 3:22-23)

After offering pardon and mentioning the time of grace (the length of which is unknown) the apostle gives a warning from the Scripture. This is a warning that if the hearers reject the message of grace found in Jesus Christ, they will be facing certain destruction. This warning is a Bible warning, and therefore has God's authoritative stamp of approval. God has ordained that Christ is the One to be obeyed and acknowledged, and that all who refuse will be destroyed.

• Balance the offer of pardon with warnings for rejecting the offer
• Rejection will lead to destruction
• The warning is a ruling declaration from the Sovereign God
• Scripture is referenced to show both the promise and the warning

Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities.
(Acts 3:24-26)

Peter once again connects the current events to Bible prophecy, and connects those prophecies to the people in his audience. He affirms they personally are involved in the fulfillment of prophecy, and therefore the circumstances they find themselves during this "preaching moment" is in fact Divine Destiny, arranged by God, in fulfillment of ancient prophecies. He reaffirms that Christ has come to bring a blessing, and they personally can experience that blessing.

• Constant affirmation of the Gospel as fulfillment of prophecy
• Shows the connection between the ancient prophecies and the audience themselves
• Affirms Divine Providence in arranging their encounter with Gospel preaching
• Reaffirms the offer of hope and blessing

Now that concludes Peter's sermon in Acts 3. As we can see, there are some constantly recurring themes both in this sermon and the previous sermon in chapter 2. There is the theme of prophesied Divine Destiny playing out in the immediate lives of the hearers. There is the constant reiteration and retelling of the basic Gospel story concerning Jesus' life, ministry, death, and resurrection. His death is repeatedly presented as a CRIME committed by sinners, yet ultimately a futile one in the face of God's overriding Sovereignty. He repeatedly connects the people's sin to the death of Christ. Yet he offers a ray of hope - all is not lost! He refers to Scripture as authority for what he is preaching. He affirms his (and the brethren's) personal experiences with the risen Christ - they are witnesses to the truth of the Gospel message. Warnings for failure to believe the message and act accordingly are ever in view.

It seems so far the common themes can be summarised in the following list as a set of ingredients in good effective apostolic preaching:

1. A move of the Holy Ghost initiates opportunity for preaching
2. The explanation involves fulfillment of Bible prophecy
3. The prophecies concern the life, death, resurrection of Jesus
4. The preacher has a personal testimony that witnesses to the truth of the Gospel
5. The people are guilty of sin which resulted in Christ's death - He died because of THEIR sin
6. God's Divine Plan however is overriding their vain futile efforts against God
7. There is hope for an unknown amount of time to find pardon
8. Pardon requires conversion to Christ
9. God has directly arranged this moment as an opportunity for them personally to find salvation

In preaching evangelistically, then, one should include these themes (and elaborate on them if necessary). The overall Soveregnty of God and His Divine Providence and control of events is a major theme. Sinners often like to think they are in control of their lives, but in reality they have been brought by God directly to this moment because God is intervening in their life to save them. Their sin is real, and is to be identified and pointed out, yet their sin is to be shown as essentially vain and useless against God. His Divine Plan will be carried out to completion. The audience is invited to "get in on it" and find pardon, but there is a warning attached. Rejecting the offer will lead to destruction. The same God who overcame the efforts to kill Christ (by raising Him from the dead), the same God who has orchestrated ancient prophesies to be fulfilled without fail, the same God who has literally manipulated events to bring the audience personally to an encounter with the Holy Ghost and with apostolic Gospel preaching, is the same God who affirms with absolute certainty that rejection of Christ WILL result in certain doom. The offer of pardon is balanced with the warning against rejecting that offer.

[Esaias]

The next example of evangelistic preaching I will examine is found in Acts 10. This is the famous incident in which Peter preached to some Gentiles. Prior to this event, the early Christians (who were exclusively Jewish) did not really bother preaching or evangelising among the Greeks or other non-Jews, with the exception of the Samaritans. In order to convince Peter to go preach the Gospel to some Gentiles, God arranged for him to have a vision. He also arranged an angel to visit Cornelius and convince him to seek out Peter. This series of supernatural, Divine interventions provided the occasion for the preaching event.

Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: But in every nation he that feareth him, and worketh righteousness, is accepted with him.
(Acts 10:34-35)

After Cornelius recounts to Peter and his ministerial team the miraculous events which led him to call for the apostle to come preach, Peter affirms that God has indeed orchestrated everything to bring about this preaching moment. He also affirms that God is personally interested in the hearers, and that they, too, have access to God, they are not excluded or cut off from His grace and mercy. Peter does not deny these "unregenerated heathen" were experiencing a move of God in their lives. He does not deny the good things that God has done for them, especially that God has brought them into a situation where they can hear the Gospel and be saved. Folks need to understand that the preaching event is Divinely manipulated and brought about by God as part of His efforts to save them.

The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached;
(Acts 10:36-37)

Even though he says these Gentiles were aware of the basic story of Jesus and His ministry, he nevertheless repeats the Gospel message. It's fine to assume the hearers may be familiar with the bare bones outline of the "Jesus story" but it is good to repeat it anyway.

How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him.
(Acts 10:38)

The basic Gospel message includes a rehearsal of Christ's earthly ministry and especially the miracles which He performed by the power of God. This establishes that Jesus was indeed specially anointed by God for His mission, and that Jesus "went about doing good" and healing ALL that were oppressed by the devil. Jesus is good, and brings deliverance to all. He is God's Man, does good, and is looking to help everyone.

And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: Him God raised up the third day, and shewed him openly; Not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.
(Acts 10:39-42)

Christ's death, being a central theme of the Gospel preaching, is of course described. But Peter is careful to make sure that it is not described as some sort of unfortunate accident, but an act of malice on the part of men. Too many preachers in the religious world present the death of Jesus as some sort of sad, sorrowful tale of happenstance, and leave out the guilt of those involved in His death.

Christ's resurrection also is a central theme, and so it too must not be neglected. The apostolic message is not that sweet Jesus died so you can go to heaven, but that Messiah was killed by wicked men, and yet resurrected because death has no power over Him.

Pater also emphasizes that he and his companions are witnesses. Once again, personal testimony to the resurrection of Christ is an essential ingredient in apostolic evangelistic preaching.

Peter also does not fail to leave out the importance of judgement. Christ has been ordained to be the Judge of the living and the dead. And further, Christians are sent forth and commanded to testify this truth to everyone.

To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.
(Acts 10:43)

Peter concludes by referencing that Jesus is also testified to by the prophets. Or in other words, in addition to the personal testimony of the apostolic believer, there is also the Biblical testimony of the prophets to the validity of Christ and His Gospel. And moreover, this testimony is that through His name whoever believes in Him would receive pardon.

While Peter yet spake these words, the Holy Ghost fell on all them which heard the word.
(Acts 10:44)

Apparently, Cornelius and his friends were already primed to receive from God, because Peter's preaching was interrupted by an outpouring of the Holy Ghost upon these Gentiles. Peter obviously was willing to let God "interrupt" his preaching, as he saw the Word having its powerful effect on the audience.

And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.
(Acts 10:45-48)

Peter did not hesitate to get these Gentiles baptised in the name of the Lord. They were not told to schedule an appointment several weeks later at a "more convenient time". When Peter saw the Gospel message have the desired effect on the audience (they received the Word and even got filled with the Spirit!) he immediately told them to be baptised. Apostolic preachers should be prepared to get the hearers baptised THAT HOUR.

Finally, we see that the Gentiles asked Peter to stay with them for a few days. there is nothing in the text or the following chapter to suggest Peter denied their request. So when one preaches, and sees converts to the Lord, they should be prepared to "stay a while" to help teach and provide further instruction and fellowship. This isn't a numbers game or a sales competition. Apostolic preaching requires genuine compassion and care for the hearers. After all, what really is the point of evangelistic preaching except to see souls saved, born again, added to the fellowship of God's household?

A few summary points:

• Acknowledge and affirm the Divine Intervention in the lives of the hearers to bring about the occasion for hearing the Gospel
• Acknowledge and affirm the moving of God in the hearers' lives up to that point
• Rehearse the historical facts of the life of Christ
• Emphasise His anointing, miracles, and willingness to help EVERYONE
• Always include your personal testimony, that you have personally experienced the love and power of Christ in your own life
• The death and resurrection of Christ are central to the message
• Coming Judgment is a needed part of the message, with Christ as Judge the key theme
• Scriptural support for the Gospel should also be included (this is no mere personal belief of yours, but the testimony of the prophets of old)
• Follow the leading of the Spirit - your goal is not to "present a sermon" but to see God's Word have the desired effect on the hearers
• Baptism should not be delayed unless strong reasons exist for doubting the person's faith

[Esaias]

Originally Posted by n david

Personally, once I have a text and subject,

Taking a break from the current flow of the thread (which is an analysis of apostolic sermons as found in the Bible itself), I'd like to bring this back into view:

How does one go about "selecting a text and a subject"?

Personally, I believe there are three apostolic, Biblical methods for doing this.

1. In response to a request for teaching.

In Acts 2 (which we examined earlier in the thread), the subject matter and the text was largely determined by the immediate circumstances, especially the wondering of the crowd "What meaneth this?" In the church meeting, an individual may request for teaching on a particular subject. This seems to be at least partly in view in 1 Corinthians 14:35, where women are forbidden to raise questions in the assembly, thus implying at least that men were allowed to raise questions. We see this also in the teachings of Jesus, when on numerous occasions He was asked a question and then taught on the subject.

This of course requires the teacher/preacher to be ready and able (instant in season and out of season) to teach on such subjects. The goal would be to be able to teach on ANY subject or question that is raised. In the meantime, one can certainly take the request and say "Give me time to study and present the results next meeting", and then do just that - study the subject and be prepared to teach it next meeting.

This would also suggest that a teacher needs to focus their studies on common questions, issues, subjects, etc that folks are likely to be wondering about. Thus, they are more prepared to give instruction when needed. Also, current events, current controversies, etc often occasion the requirement to address those issues. This is what is known as "the Occasional Sermon". Occasional, not in the sense of "once in awhile", but in the sense "in response to some Occasion, event, or happening, known to the general audience, that occasions or suggests a need for teaching on that subject". For example, if there is a controversy among believers concerning, say, election and perseverance of the saints, a faithful teacher needs to make sure he addresses the issue Biblically with sound doctrine. Otherwise, the brethren may get carried away with a wind and weight of doctrine, and it can happen totally "under the radar", that is, without the teacher or elder even being aware of what's going on.

2. As part of a lectionary calendar.

This means essentially going through the Bible, book by book, chapter by chapter, verse by verse, and teaching the Word as the congregation comes to it from week to week. In this approach, you have your text already - it is whatever is next on the reading list (the next chapter, etc). This helps to make sure that the teacher isn't just ringing the changes on his favorite subjects while leaving other things untouched and untaught. It also forces the teacher to study and understand the whole counsel of God, and present it to the church precept upon precept, line upon line, systematically and consistently. It helps ensure the church is learning the Word, and not just those parts they want to learn (or those parts the teacher wants them to learn, at the expense of other important texts and subjects).

Unfortunately, there are only so many weekends in a year, and there is A LOT of Scripture to cover. A one year reading or teaching cycle is almost impossible and will often only consist of skimming over many texts. A two or three year cycle may be more advantageous, but then again people may come and go and this creates gaps in their knowledge. However, this can be offset by the fact that a teacher is not supposed to only teach "sermons" in the meetings, but should also be involved with the brethren throughout the week, providing shorter more informal teaching opportunities to keep people up to speed. A good interpersonal discipleship program is almost required to help fill in the gaps, especially for new converts.

3. Text and subject found in prayer.

This is when a teacher is praying and seeking God on what to teach. During prayer the Spirit may impress on the teacher a text, or a subject. Please note, this is not to suggest that prayer is only one of three methods, because ALL methods require prayer and the leading of the Spirit. But in this particular method, a lectionary cycle is abandoned, and occasions or requests for teaching on particular subjects are not in view.

This method can also include the idea of the teacher simply sharing what they have learned that week from their own personal study of the Word and praying to understand it. There is nothing wrong with a brother standing and saying "I was studying the Word, and this is what I found..."

On the subject of being impressed in prayer, I have found that usually during prayer there comes a point at which one is no longer doing the praying, but it seems as if the Spirit takes over. The prayer becomes a sort of journey as the Spirit begins to lead into certain directions, revealing certain needs, and speaking certain solutions to those needs. This is a perfect opportunity that should be taken advantage of, as the Spirit will provide a teacher with his teaching materials, subject, and text(s) at this time. But it does require persistence and fervency in prayer...

Often, a subject is known, and then the hunt for the text(s) begins. Or, the text(s) is/are known, and the development of the subject begins. One danger teachers face is having a subject, then looking for texts to "prove the point" rather than looking for texts to "explain the subject". In other words, if we are not careful, we may wind up hunting down texts to prove our preconceived notions, when God never intended that to be done. Rather, the subject was given to us in order to force us to SEARCH and STUDY what God says about the subject, and then relay that information to others in as clear and practical a manner as possible.

Usually, though not always, what *I* do is find a text, either from the Old Testament, the Gospels, or the Epistles of the New Testament, that speaks to the subject. I will then find other texts in the other sections of Scripture that speak to what my main text is speaking about. For example:

Text:
Matthew 7:7-11 Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: (8) For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. (9) Or what man is there of you, whom if his son ask bread, will he give him a stone? (10) Or if he ask a fish, will he give him a serpent? (11) If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?

You'll notice the text is not simply one verse. I always try to include the immediate contextual verses. In this case, the bolded part contains the subject matter: Our expectation that the Father will answer our prayers and provide for our requested needs.

I will then find a supporting text or elaborative, explanatory text from the Old Testament, looking first to the Pentateuch and then to the Psalms, Prophets, or historical writings. Such as this:

OT supporting text:
Psalms 84:8-12 O LORD God of hosts, hear my prayer: give ear, O God of Jacob. Selah. (9) Behold, O God our shield, and look upon the face of thine anointed. (10) For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness. (11) For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly. (12) O LORD of hosts, blessed is the man that trusteth in thee.

I will then find a supporting or explanatory text from the Epistles, such as:

NT supporting text:
Philippians 4:19-20 But my God shall supply all your need according to his riches in glory by Christ Jesus. (20) Now unto God and our Father be glory for ever and ever. Amen.

So the subject matter has been more developed simply by the texts of Scripture that speak of the same subject. God will supply our needs, assuming we ask Him, and assuming we are walking uprightly (walking in righteousness, by faith).

In presenting the teaching, I will usually read the two supporting texts first (OT text, then the Epistle passage), then the Gospel passage. I usually leave the primary text last (to keep it fresh in the mind of the listeners), although sometimes I switch the arrangement a bit, depending on which text is most to the point and illustrative of what needs to be emphasised in the teaching.

Speaking of which, a teacher needs to know the audience, where they are in life, where they are spiritually. That way one doesn't waste time preaching about things that have little or no connection to the learners. It also means the teacher can find illustrations and examples that demonstrate what the text is saying, and those illustrations will be most pertinent to the audience because they are closer to home, so to say. Some of the best illustrations of Biblical truth are those drawn from the actual, known personal experiences of the audience. The teacher helps the learner see that his or her experience demonstrates Bible truth. This helps the learner to own the teaching for themselves.

[Esaias]

Another textual method I use is to use one text instead of three. When I use the "three text" approach I use a Gospel passage, an epistle passage, and an Old Testament passage. I may use a fourth, which would be a secondary OT passage, in which case the reading looks like "The Law, the Prophets, the Epistle, and the Gospel".

But sometimes I stick to just one passage. In that case, I do NOT just read one verse. It is much better to read a larger passage, and use the passage as the outline for the teaching. An example:

Psalms 26:1-12 A Psalm of David. Judge me, O LORD; for I have walked in mine integrity: I have trusted also in the LORD; therefore I shall not slide. (2) Examine me, O LORD, and prove me; try my reins and my heart. (3) For thy lovingkindness is before mine eyes: and I have walked in thy truth. (4) I have not sat with vain persons, neither will I go in with dissemblers. (5) I have hated the congregation of evil doers; and will not sit with the wicked. (6) I will wash mine hands in innocency: so will I compass thine altar, O LORD: (7) That I may publish with the voice of thanksgiving, and tell of all thy wondrous works. (8) LORD, I have loved the habitation of thy house, and the place where thine honour dwelleth. (9) Gather not my soul with sinners, nor my life with bloody men: (10) In whose hands is mischief, and their right hand is full of bribes. (11) But as for me, I will walk in mine integrity: redeem me, and be merciful unto me. (12) My foot standeth in an even place: in the congregations will I bless the LORD.

I would read the passage out loud so everyone can hear and hopefully follow along in their Bibles. Then I would simply begin with verse one and teach it or preach it. In this case, the outline looks basically like this:

1. Ask God to examine you. Make sure you are walking uprightly.
2. There is a divine promise that you will not slide. This is a promise of perseverance, as long as you walk uprightly and trust in the Lord, by faith you will NOT slide.
3. Because God's grace and mercy are your main focus, ask God to examine you and prove you, in your inner man, in the heart. Those who trust in God aren't afraid to have God look inside and see what's in there in the heart.
4. Sanctification is not just inward, but outward, in our actions, as well: the sanctified and faithful saint does not join in with liars and the ungodly. They will not tolerate wickedness and will not associate with the wicked. They "wash their hands in innocency", that is, they are diligent to be clear of any offense.
5. In this sanctified ("separated") state, they are ready to compass God's altar. God expects we approach Him in holiness, sanctification, separation. He is holy, so we are to be holy, and come out from among them, and touch not the unclean thing. And THEN He promises to receive us and be a Father to us. This shows, by the way, that adoption as children of God and sanctification and separation from sin and the old ways go hand in hand and cannot be separated from each other.
6. The sanctified approach God's altar and fellowship with God in the Spirit for more than their own personal "edification". They do it in order to be able to publish the Gospel to others, to be living examples of the grace of God to others around them. They do this in order to be able to preach the truth of Jesus, the Saviour from sin, with the voice of thanksgiving, as one who has EXPERIENCED the saving and sanctifying grace of God.
7. The sanctified love God's temple, His church, His presence, and His people. They prefer God's honour. They do not want to be joined together with those who do not honour God. They pray for God to "deliver us from evil", to prevent them from backsliding and being joined to sinners and blood-guilty wicked men. The sanctified require constant grace from God to maintain their sanctification, there is no "autopilot mode" to Christian living!
8. The sanctified has got their mind made up: "As for me, I will walk in mine integrity". They have chosen the way of holiness, they have decided to follow Jesus and seek His Kingdom and His righteousness first and foremost of all. Their integrity is the righeousness given them in Christ, and they WILL walk in it. They trust God to redeem them and show them mercy, and therefore they are secure and on a firm foundation, with total expectations of victory and overcoming.
9. They WILL testify in church! (verse 12b)

Here, the passage itself provides the outline, the subject matter, and the explanatory material. The teacher simply needs to explain and provide examples to illustrate what is written, and then exhort the brethren to believe and obey the Scripture. The Spirit will provide the specific words of exhortation needed to speak to the specific people being taught, because God knows exactly what each person needs to hear.

[Esaias]

On the question of a reading cycle, or lectionary approach, I am not talking about buying and using some "lectionary" (most of which are published by catholics, Lutherans, or other mainline Protestants). Lectionaries never cover the WHOLE Bible. And, most include certain Epistle and OT texts while excluding others. If one is going to use a lectionary approach, it is best for the teacher to establish their own lectionary cycle.

One way to do this is to use the four Gospels as the basis for the reading schedule. That provides 89 chapters. If this is split over a two year period of 104 weeks (assuming one teaching per week), then in two years you would cover every chapter in the four Gospels with about 15 weeks (15 meetings) to spare for either Occasional messages (see above for explanation) or other teaching purposes (such as a couple series on say some of the Psalms, or topical teachings on like "Prayer" or "Holy Magic Hair" - just kidding about that last one lol).

In order to make sure the rest of the Scripture is not neglected, one would need to pair OT and Epistle readings with the Gospel readings. This of course will be somewhat difficult. Modern lectionaries tend to just have a cycle of OT and Epistle readings regardless of whether or not they have anything to do with the Gospel reading, which in my opinion is a mistake. No sense reading three passages that have little to do with one another. So, the teacher wishing to do this would need to go through the Gospels, chapter by chapter, and find OT passages and Epistle passages that illustrate or otherwise shed more light on the Gospel passage in question.

Using this approach, obviously, cannot suffice for all the teaching a congregation receives. It must be supplemented with not only additional teaching material (texts) but also the members' own bible reading and study. One way to help out with this is to provide a yearly Bible reading schedule to everyone, and teach them how to use it properly. This then could become the basis for a congregational lectionary or schedule of teachings. Granted, it is not perfect, as what is read during the week would not appear in the teaching during the meeting (assuming a weekly meeting). Although, reference can be made to those readings as needed.

Another method would be to provide a reading cycle, say a two or three year reading cycle, in which the entire Bible is covered, and during the meeting the Scriptures can be read aloud. This can then be followed by a teaching session on whatever needs to be taught, even if it departs from the lectionary cycle. This, however, is an approach that would likely change the standard church meeting format in a somewhat radical way, and may be difficult to get folks used to.

[berkeley]

I would prefer #2.

[Esaias]

Originally Posted by berkeley

I would prefer #2.

I think churches should have a combination of all three:

A schedule for working through the whole bible, book by book, chapter by chapter, with occasional "interruptions" for special or needed occasions. Or, which may be better, each meeting is characterised by 1 a reading and teaching from the schedule (book by book, chapter by chapter, etc), provided by the eldest elder or the overseer of the church, followed by 2 any "word of exhortation" or teaching provided by other brethren capable of sound doctrine (the deacons?) on various subjects.

But, in that case, folks are gonna be in church longer than the usual 1 hour service...