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Structural Diagram

Brandon KlotzExpository Preaching

Exercise 1: Structural Diagram

Name: Brandon Klotz Text: 1 Thess. 5:23-24

Begin by asking the Holy Spirit to help you understand the structure of this text He inspired.

Identify the main clause or clauses in the passage. (A main clause will contain a subject, verb, and usually a direct object or a predicate.)

Place the main clause in the left margin of the structural diagram section below.

Place focusing words and phrases under or over the word they focus and then draw lines connecting them to the word they focus.

This will place main ideas to the left margin, with supporting ideas falling to the right below them.

Place any words before the first main clause above it, with lines connecting them to the word they focus.

Any series of equal ideas should be lined up vertically.

Put italicized words in (parentheses).

Place connective words in [brackets].

In the Rhetorical Functions section identify the logical relationship that each subordinated line has to the word/phrase it supports. See the next page for of a list of the most common structural relationships.

Rhetorical Functions

Vs

Structural Diagram

See Bibleworks Diagram for 1 Thess. 5:23-24

23 ,

.

24 , . (1Th 5:23-24 BGT)

Word

Meaning

Tense

Voice

Mood/Case

Person/Gender

Number

Of peace

(noun)

Genitive

Feminine

Singular

To sanctify

(verb)

Aorist

Active

Optative

3rd

Singular

In every way, complete

(adjective)

Accusative

Masculine

Plural

Whole, complete

(adjective)

Nominative

Neuter

Singular

The spirit

(soul)

Nominative

Neuter

Singular

Soul, life, self

(soul)

Nominative

Feminine

Singular

The body

(noun)

Nominative

Neuter

Singular

Blameless

(adverb)

Presence, coming

(noun)

Dative

Feminine

Singular

To keep (verb)

Aorist

Passive

Optative

3rd

Singular

Faithful

(adjective)

Nominative

Masculine

Singular

To call, invite,

(participle)

Present

Active

Nominative

Masculine

Singular

To do, make,

(verb)

Future

Active

Indicative

3rd

Singular

Preaching Holiness

Exercise 2: Immediate Observations

Name: Brandon Klotz Text: 1 Thess. 5:23-24

Before you begin, take time to tell the Holy Spirit that you need his illumination to understand what He has inspired. Ask Him for his help in doing this exercise.

Verse Number and Phrase

Relationship of Text Ideas

Watch for

-Comparisons

-Contrasts

-Conditional statements-Correlative structure

-Reasons

-Purpose

-Results

The Significant Words

Watch for

-Theological themes

-Figurative language

-Repetition

-Cross-references

Rhetorical Functions

Watch for

-Assertions

-Commands

-Admonitions

-Promises

-Causes

-Means

-Agency

Writing Sentence Summaries

Watch for

-Use each theological theme.

-Write simple and direct statements.

-Show relationships between various ideas.

Vs. 23

- a connective or adversative particle. What does adversative mean? How does this small word connect vs. 23-24 to the previous verses? A transitional conjunction (now, then).

This involves the change to a new topic of discussion. It can often be translated now (though oun is frequently translated then). Major conjunctions with this force are: oun and de. De is by far the most common. The use of oun is reserved for narrative material, especially John.

Now that the exhortations are concluded Paul passes over to prayer for his readers. The way in which he effects the transition (with the use of an adversative conjunction, left untranslated in NIV) indicates that it is only in the power of the God on whom he calls that his exhortation can be brought to fruition. I have been urging you to do certain things, but it is only in Gods strength that you will be able to do them (cf. Moore, who says that the words suggest a contrast between what is now asked of God and what was before exhorted of the converts). (NICNT)

Vs. 23

What kind of genitive?

aorist, active, optative, 3rd, sing - sanctify What is the significance of the optative here? What does sanctify mean?

in every way complete, perfect

- whole, complete

- the spirit

- the soul

the body

- coming, presence

aorist, passive, optative, 3rd, sing. to keep What is the significance of the optative here?

Vs. 24

Vs. 24

faithful, trustworthy

(participle) Present, active, masculine, singular, nominative - the one who calls you

future, active, indicative, 3rd. sing. he will do it

Exercise 3: Commentary Research

Name: _______________________

Text: ________________________

ME 206Expository Preaching

Directions

1. Ask the Holy Spirit to help you to ask the right questions about the text and understand the commentaries as you read them.

2. Work through each verse in your passage and write down all the questions you think of. Your questions will guide your research.

3. Read no fewer than Ten commentaries on your text.

4. Put a check mark by each of the required commentaries that you actually used.

5. Arrange the material you glean from the commentaries by the verses of your text. Do not arrange the material by commentary.

6. Put the authors last name and the page number in the commentary from which you took the material you write down.

5. As you read the commentaries, look for the following specific items:

a. the answers to the questions you asked about the text,

b. any observations the commentator makes about the text that you did not make, and

c. any suggestions the commentator make for applying the text.

Questions to Ask in Research

Investigative: Who? What? When? Where? Why? How?

Interpretative: Cross-References? Context? Literary genre? Purpose? Tone and Style? Implications? Significance?

Verse Phrase

Research Questions and Commentary Notes

The New American Commentary series

The Beacon Bible Commentary series

The Wesleyan Bible Commentary series

The NIV Commentary series

The Bible Speaks Today Commentary series

The John MacArthur Commentary series

The Expositors Bible Commentary series

The New International Commentary on the NT Commentary series

The Bible Commentary in the Wesleyan Tradition Commentary series

Adam Clarke Commentary

Holman Commentary

Illustrated Bible Backgrounds Commentary (Zondervan)

ME 206Preaching Holiness

NAS 1 Thessalonians 1:1 Paul and Silvanus and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.

2 We give thanks to God always for all of you, making mention of you in our prayers;

3 constantly bearing in mind your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ in the presence of our God and Father,

4 knowing, brethren beloved by God, His choice of you;

5 for our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake.

6 You also became imitators of us and of the Lord, having received the word in much tribulation with the joy of the Holy Spirit,

7 so that you became an example to all the believers in Macedonia and in Achaia.

8 For the word of the Lord has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth, so that we have no need to say anything.

9 For they themselves report about us what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God,

10 and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who delivers us from the wrath to come.

NAS 1 Thessalonians 2:1 For you yourselves know, brethren, that our coming to you was not in vain,

2 but after we had already suffered and been mistreated in Philippi, as you know, we had the boldness in our God to speak to you the gospel of God amid much opposition.

3 For our exhortation does not come from error or impurity or by way of deceit;

4 but just as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men but God, who examines our hearts.

5 For we never came with flattering speech, as you know, nor with a pretext for greed-- God is witness--

6 nor did we seek glory from men, either from you or from others, even though as apostles of Christ we might have asserted our authority.

7 But we proved to be gentle among you, as a nursing mother tenderly cares for her own children.

8 Having thus a fond affection for you, we were well-pleased to impart to you not only the gospel of God but also our own lives, because you had become very dear to us.

9 For you recall, brethren, our labor and hardship, how working night and day so as not to be a burden to any of you, we proclaimed to you the gospel of God.

10 You are witnesses, and so is God, how devoutly and uprightly and blamelessly we behaved toward you believers;

11 just as you know how we were exhorting and encouraging and imploring each one of you as a father would his own children,

12 so that you may walk in a manner worthy of the God who calls you into His own kingdom and glory.

13 And for this reason we also constantly thank God that when you received from us the word of God's message, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe.

14 For you, brethren, became imitators of the churches of God in Christ Jesus that are in Judea, for you also endured the same sufferings at the hands of your own countrymen, even as they did from the Jews,

15 who both killed the Lord Jesus and the prophets, and drove us out. They are not pleasing to God, but hostile to all men,

16 hindering us from speaking to the Gentiles that they might be saved; with the result that they always fill up the measure of their sins. But wrath has come upon them to the utmost.

17 But we, brethren, having been bereft of you for a short while-- in person, not in spirit-- were all the more eager with great desire to see your face.

18 For we wanted to come to you-- I, Paul, more than once-- and yet Satan thwarted us.

19 For who is our hope or joy or crown of exultation? Is it not even you, in the presence of our Lord Jesus at His coming?

20 For you are our glory and joy.

NAS 1 Thessalonians 3:1 Therefore when we could endure it no longer, we thought it best to be left behind at Athens alone;

2 and we sent Timothy, our brother and God's fellow worker in the gospel of Christ, to strengthen and encourage you as to your faith,

3 so that no man may be disturbed by these afflictions; for you yourselves know that we have been destined for this.

4 For indeed when we were with you, we kept telling you in advance that we were going to suffer affliction; and so it came to pass, as you know.

5 For this reason, when I could endure it no longer, I also sent to find out about your faith, for fear that the tempter might have tempted you, and our labor should be in vain.

6 But now that Timothy has come to us from you, and has brought us good news of your faith and love, and that you always think kindly of us, longing to see us just as we also long to see you,

7 for this reason, brethren, in all our distress and affliction we were comforted about you through your faith;

8 for now we really live, if you stand firm in the Lord.

9 For what thanks can we render to God for you in return for all the joy with which we rejoice before our God on your account,

10 as we night and day keep praying most earnestly that we may see your face, and may complete what is lacking in your faith?

11 Now may our God and Father Himself and Jesus our Lord direct our way to you;

12 and may the Lord cause you to increase and abound in love for one another, and for all men, just as we also do for you;

13 so that He may establish your hearts unblamable in holiness before our God and Father at the coming of our Lord Jesus with all His saints.

NAS 1 Thessalonians 4:1 Finally then, brethren, we request and exhort you in the Lord Jesus, that, as you received from us instruction as to how you ought to walk and please God (just as you actually do walk), that you may excel still more.

2 For you know what commandments we gave you by the authority of the Lord Jesus.

3 For this is the will of God, your sanctification; that is, that you abstain from sexual immorality;

4 that each of you know how to possess his own vessel in sanctification and honor,

5 not in lustful passion, like the Gentiles who do not know God;

6 and that no man transgress and defraud his brother in the matter because the Lord is the avenger in all these things, just as we also told you before and solemnly warned you.

7 For God has not called us for the purpose of impurity, but in sanctification.

8 Consequently, he who rejects this is not rejecting man but the God who gives His Holy Spirit to you.

9 Now as to the love of the brethren, you have no need for anyone to write to you, for you yourselves are taught by God to love one another;

10 for indeed you do practice it toward all the brethren who are in all Macedonia. But we urge you, brethren, to excel still more,

11 and to make it your ambition to lead a quiet life and attend to your own business and work with your hands, just as we commanded you;

12 so that you may behave properly toward outsiders and not be in any need.

13 But we do not want you to be uninformed, brethren, about those who are asleep, that you may not grieve, as do the rest who have no hope.

14 For if we believe that Jesus died and rose again, even so God will bring with Him those who have fallen asleep in Jesus.

15 For this we say to you by the word of the Lord, that we who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep.

16 For the Lord Himself will descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God; and the dead in Christ shall rise first.

17 Then we who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord.

18 Therefore comfort one another with these words.

NAS 1 Thessalonians 5:1 Now as to the times and the epochs, brethren, you have no need of anything to be written to you.

2 For you yourselves know full well that the day of the Lord will come just like a thief in the night.

3 While they are saying, "Peace and safety!" then destruction will come upon them suddenly like birth pangs upon a woman with child; and they shall not escape.

4 But you, brethren, are not in darkness, that the day should overtake you like a thief;

5 for you are all sons of light and sons of day. We are not of night nor of darkness;

6 so then let us not sleep as others do, but let us be alert and sober.

7 For those who sleep do their sleeping at night, and those who get drunk get drunk at night.

8 But since we are of the day, let us be sober, having put on the breastplate of faith and love, and as a helmet, the hope of salvation.

9 For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ,

10 who died for us, that whether we are awake or asleep, we may live together with Him.

11 Therefore encourage one another, and build up one another, just as you also are doing.

12 But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction,

13 and that you esteem them very highly in love because of their work. Live in peace with one another.

14 And we urge you, brethren, admonish the unruly, encourage the fainthearted, help the weak, be patient with all men.

15 See that no one repays another with evil for evil, but always seek after that which is good for one another and for all men.

16 Rejoice always;

17 pray without ceasing;

18 in everything give thanks; for this is God's will for you in Christ Jesus.

19 Do not quench the Spirit;

20 do not despise prophetic utterances.

21 But examine everything carefully; hold fast to that which is good;

22 abstain from every form of evil.

23 Now may the God of peace Himself sanctify you entirely; and may your spirit and soul and body be preserved complete, without blame at the coming of our Lord Jesus Christ.

24 Faithful is He who calls you, and He also will bring it to pass.

25 Brethren, pray for us.

26 Greet all the brethren with a holy kiss.

27 I adjure you by the Lord to have this letter read to all the brethren.

28 The grace of our Lord Jesu (1Th 1:1-28 NAS).

Thessalonians Outline

I. Salutation (1:1)

II. Thanksgiving for the Thessalonians (1:2-10)

A. The Manner of Giving Thanks Praying (1:2)

B. The Circumstances of Giving Thanks Remembering (1:3)

C. The Cause for Giving Thanks Knowing (1:4-10)

1. The Impressions of the Missionaries (1:4-5)

2. The Effect on the Thessalonians (1:6-10)

a. Their Transformation (1:6-7)

b. Their Witness (1:8-10)

III. Vindication before the Thessalonians (2:1-3:13)

A. Vindication through Methods (2:1-12)

1. Preaching, Replete with Power (2:1-2)

2. Preaching, Removed from Untruth (2:3-4)

3. Preaching, Reinforced by Godly Concern (2:5-12)

a. Evidenced by the Absence of Lower Motives (2:5-6)

b. Evidenced by the Presence of Higher Motives (2:7-12)

B. Vindication through Their Thanksgiving (2:13-16)

1. For the Ready Acceptance of the Word of God (2:13)

2. For Their Endurance under Persecution (2:14-16)

C. Vindication through Their Separation (2:17-3:13)

1. Desire to Go to Them (2:17-20)

2. Sending Timothy to Them (3:1-5)

3. Delight over Their Progress (3:6-10)

4. Seeking Direction for Them (3:11-13)

IV. Exhortation to the Thessalonians (4:1-5:22)

A. Exhortation Regarding Personal Needs (4:1-12)

1. Continual Improvement (4:1-2)

2. Sexual Purity (4:3-8)

3. Filial Love (4:9-10)

4. Individual Independence (4:11-12)

B. Exhortation Regarding Eschatological Needs (4:13-5:11)

1. The Dead in Christ (4:13-18)

2. The Day of the Lord (5:1-11)

a. The Coming of the Day (5:1-2)

b. Unbelievers and the Day (5:3)

c. Believers and the Day (5:4-11)

C. Exhortation Regarding Ecclesiastical Needs (5:12-22)

1. Responsibilities to the Leaders (5:12-13)

2. Responsibilities to All (5:14-15)

3. Responsibilities to Oneself (5:16-18)

4. Responsibilities to Public Worship (5:19-22)

V. Conclusion

A. Petition for the Thessalonians (5:23-24)

B. Reciprocation by the Thessalonians (5:25-27)

C. Benediction (5:28) (Expositors)

Thessalonians

Author Paul (despite his mentioning Silas and Timothy as co senders).

Date: A.D. 51 (Paul writes from Corinth).

Purposes:

To defend the integrity of Paul

To encourage the church to endure persecution.

To exhort the church to live holy lives.

To comfort and teach the church about Christs return.

The city was founded in 315 B.C. It was captured in 167 B.C. by the Romans and made the capital of one of their four newly created districts in this region. When the Romans reorganized these four districts into a single province in 146 B.C., Thessalonica was designated as the capital city. Just over a century later in 42 B.C., the city was rewarded for helping the victorious Mark Antony an Octavian in the Roman civil wars by being made a free city. This favored status resulted in such privileges as a measure of autonomy over local affairs, the right to mint its own coins, freedom from military occupation, and certain tax concessions.

Two geographical factors resulted in Thessalonicas quickly becoming the most populous (100,000 people), wealthy, and thus important city in Macedonia. First, the city possessed a natural harbor that was the best in the entire Aegean Sea. Second, the city was located on the juncture of the Via Egnatia (the major east-west highway that extended from Asia Minor all the way to Rome) and the road north to Danube.

Archaeological and inscriptural evidence also reveals the popularity of various mystery religions dedicated to such Greco-Romans and Egyptian deities as Dionysius, Serapis, Isis, Aphrodite, Demeter, Zeus, and Asclepius.

Two charges-one general, the other specific- were laid against the missionaries in absentia: first, they were disturbing the peace; second, they had violated the decrees of Caesar (Acts 17:7). In order to protect Jason and the other converts, Paul and his two traveling companions had no options but to leave quietly in the middle of the night. They traveled for two or three days southwest to Berea (Acts 17:10). Here, in sharp contrast to the hostility of the Jews in Thessalonica, Paul received a warm reception from his countrymen (17:11). The peaceful ministry setting of Berea was soon disturbed by Thessalonian Jews who once again forced Paul to leave town in a hurry. The apostle was escorted by some believers all the way to Athens, likely traveling by road to the port city of Dion and by sea the remainder of the journey. Silas and Timothy stayed behind briefly in Berea, rejoining Paul in Athens shortly thereafter (Acts 17:13-15; 1 Thess. 3:1-2).

Why did Paul write 1 Thessalonians?

1.) Concern about Pauls integrity

2.) Concern about persecution

3.) Concern about proper conduct

4.) Concern about Christs return -

(

City Profile: Thessalonica

An urban center of the Roman Empire, the city of Thessalonica had strong Greek culture; it was built in 315 B.C. by Cassander, a general under Alexander the Great.

Located in European Macedonia, present-day Balkans; the citys population in the first century was about two hundred thousand.

Thessalonica, the capital of Macedonia, was a booming commercial center located at the crossroads of the great road from the north and the main east-west trade route.

Many foreign merchants lived in the city, making Thessalonica an ethnically and culturally diverse city. (Holman)

Since 146 B.C. it had been the seat of Roman government for all Macedonia, earning the description the mother of all Macedon. The city was administered by five or six officials known as politarchs (Ac 17:6). For some years the accuracy of this title in Lukes account of the events was questioned; now this fact is universally conceded on the basis of nineteen inscriptions that clearly show the use of politarchs in Macedonian governmental organization. (Exegetical)

Purpose

In response to Timothys report, Paul had three chief aims in writing the letter:

1.) to express satisfaction and thanks to God for the healthy spiritual condition of the church (1:2-10),

2.) to make a strong case countering the false insinuations against himself and his associates (2:1-3:13), and

3.) to suggest specific ways in which the already strong Christian behavior of the Thessalonians could be improved as they continued to seek God-approved

holiness (4:1-:24).

(1. express satisfaction, 2. Argue against the false insinuations, and 3. Suggest ways of improvement.) (Expositors)

Findlay reconstructs the calumnies of the slanderers thus: Those so-called apostles of Christ are self-seeking adventurers. Their real object is to make themselves a reputation and to fill their purse at your expense. They have beguiled you by their flatteries and pretense of sanctity into accepting their new-fangled faith; and now that trouble has arisen and their mischievous doctrines bring them into danger, they creep away like cowards, leaving you to bear the brunt of persecution alone. And, likely enough, you will never see them again! (NICNT)

We do not have the kind of background information which the book of Acts provides for the first letter, but the close similarity between the two letters suggests that the second was written not long after the first. Pauls ministry at Corinth was a fairly lengthy one a year and a half, according to Acts 18:11. Almost certainly Paul and his colleagues were still laboring there when this letter was written, probably about A.D. 51. (BCWT)

Audience

Some of his Jewish listeners were convinced, and joined the missionaries. So did a large number of God-fearing Greeks, Gentiles on the fringe of the synagogue, and not a few prominent women. This may mean (as is implied by the reference to idolatry in 1 Thes. 1:9) that the Jewish mission was followed by a Gentile mission and that Paul stayed in Thessalonica several months, rather than just three weeks. (BST)

In the light of this background, it would be possible to divide 1 Thessalonians into two, naming the first half Narrative (looking back to the missionaries visit) and the second Exhortation (addressing the Thessalonians problems): (BST) [Chapters 1-3 = Narrative; Chapters 4-5 = Exhortation]

Chapter 5

Where did the times and epochs discussion come from? (1 Thess. 5:1) Whereas 4:13-18 concerns the fate of deceased Christians at Jesus return, 5:1-11 focuses on the fate of living Christians at the same eschatological event. The fact (1) that Paul two times reassures the believers in Thessalonica of what they already are (sons of the light and sons of the day, 5:5; cf. v. 8), (2) that he reminds them that God did not appoint us to suffer wrath: (5:9), and (3) that he exhorts them to encourage one another and build each other up (5:11), suggests that the Thessalonian Christians were not merely curious about the timing of Christs return but worried whether they were spiritually and morally worthy to meet the Lord on the day of his coming.

What does it mean to be a of night or of darkness? (1 Thess. 5:5) Darkness and night symbolize alienation from God and ignorance about the imminent arrival of the day of the Lord; conversely, light and day symbolize closeness to God and an awareness about the coming day of judgment.

What does it mean to be a son of light and a son of day? (1 Thess. 5:5) Similarly, the designation sons of light serves to make a sharp distinction between the Thessalonian believers, who are prepared for the day of the Lord, and those outside the Christian community, who are unaware of the impending divine judgment they will receive at Christs return.

What does it mean to be alert and sober? (1 Thess. 5:6)

Imperatives

2 Imperatives in ch. 1-4 2:9, 4:18.

19 Imperatives in ch. 5 - Vs 11 (2x), 13, 14 (4x), 15 (2x), 16, 17, 18, 19, 20, 21(2x), 22, 25, 26

Final Exhortations (5:12-22)

At first glance, the exhortations in 5:12-22 appear to be something of a grab bag of diverse commands that have little connection with the Thessalonian church. A closer look, however, reveals a relatively clear structure through which Paul deals with four issues specifically connected to the situation in Thessalonica:

esteeming congregational leaders (5:12-13);

treating troubled congregation members (5:14-15);

cultivating personal piety (5:16-18); and

exercising spiritual gifts, especially prophecy (5:19-22).

Outline

1.) The times (5:1-3)

a. The common knowledge of Jesus return (5:1-2)

b. The characteristic of the time (5:3)

2.) Our General Lifestyle (5:4-11)

a. Life in the light (5:4-8)

b. Salvation for those who follow this lifestyle (5:9-11)

3.) Strong, Specific Commands for Life (5:12-22)

a. Behavior toward church leaders (5:12-13)

b. Instructions for all the church (5:14-15)

c. Inner attitudes (5:16-18)

d. Personal Responsibility and Spiritual Integrity (5:19-22)

4.) Benediction (5:23-24)

a. Pauls prayer for purity (5:23-24)

b. Final instructions and blessing (5:25-28) (Holman)

Vs. 23-24

Is vs. 23-24 a prayer? Another question about the unity of the epistle involves two thanksgivings (1:2-10; 2:13-16) and two prayers (3:11-13; 5:23). These supposedly signal the beginnings and endings of what were originally two epistles. However, the various schemes proposed for a division of 1 Thessalonians into two epistles have not been persuasive.

A number of interpreters have noted that this prayer brings the second main division of the letter to a close in a manner parallel to the way in which the prayer in 3:11-13 closes the first main division. (BCWT)

Vs. 23

What kind of genitive?

To understand the thrust of this, we must remember the peace in Scripture is more than absence of conflict and more than personal inward tranquility. Its use in the New Testament continues the concept of shalom in the Old Testament, with connotations of health, well-being, wholeness, even salvation. And these are understood, not individualistically, but communally. These are the marks of the kingdom of God. (BCWT)

He refers to God Himself, whom he describes as the God of peace, either because he is the author of harmony, or because he is himself the only perfectly integrated personality who exists. (BST)

Peace is the best word to summarize Gods saving work, which is why the New Testament often uses it to describe Him. It denotes not just some existence, situation, or state of mind free from conflict, but the composite of gospel blessing. Paul is not speaking of Gods own tranquility, but the peace of salvation He provides through the cross of Christ for all who repent and believe. (MacA)

To underscore that it is God who sanctifies, the apostle used Himself (autos) in the emphatic position. God does not delegate the sanctifying process to an angel or an apostle; neither does He accomplish it by some distant decree. Rather He accomplishes it by His own actions as He works directly in believers lives. (MacA)

The phrase God of peace identifies God as the source of peace, which for Paul is not merely the absence of conflict but, more positively, a state of wholeness and well-being characterized by reconciled relationships; as such, it is virtually a synonym for salvation. (NIV)

Peace in the classic Hebrew sense, includes complete spiritual prosperity or well-being. Peace with God becomes the deeper peace of God communicated by the inward harmonizing of the whole person in all his parts and functions. (Beacon)

The God of Peace is the one requested to accomplish the complete and final sanctification of the church. (NAC)

aorist, active, optative, 3rd, sing - sanctify What is the significance of the optative here? This is a prayer for God to sanctify the Thessalonians, for they cant sanctify themselves. What does sanctify mean? To be set apart for God.

The essential idea in sanctification is that of being set apart for God, but there is also the thought of the character involved in such separation. Moreover, while there is a human element, in that one must yield oneself up to God (cf. 4:4), yet the primary thing is the power of God that enables this to be done. Thus Pauls prayer is that God will bring about this sanctification.

Although on the surface one prayer is for their sanctification; and the other for their preservation, there is no substantial difference between them if, as seems probable, the second should be paraphrased be kept so as to be blameless at the Parousia. (BST)

If sanctification is to be complete, it will extend to every part of the believer, especially the body, which thinks, feels, and acts in response to the holiness of the inner person. (MacA)

Pauls prayer for the Thessalonians suggests a number of essential principles that all Christians need to remember concerning the sanctification process. First, experiential sanctification is inherently both negative and positive. Negatively, it involves the purging out of sin. Positively, sanctification involves the renewing of the mind and the putting on of Christlikeness. The negative and positive changes occur as the Holy Spirit continually uses Gods Word in believers lives (John 17:17; 2 Tim. 3:16-17; cf. John 15:1-3).

Like the noun holiness, the verb sanctify indicates a process rather than a state whose goal is associated (as in 3:13) with the coming of our Lord Jesus Christ. (NIV)

The verb sanctify, from hagiazo, means both to separate from things profane and dedicate to God, and also to purify (both externally and internally by a reformation of the soul).

Volitive Optative (Voluntative Optative) This is the use of the optative in an independent clause to express an obtainable wish or a prayer. It is frequently an appeal to the will, in particular when used in prayers.

The use of the volitive optative in the NT seems to fit into one of three nuances:

1.) mere possibility that something will take place; a great deal of doubt in the presentation. This is more in keeping with the classical idiom. It is quite rare in the NT.

2.) stereotyped formula that has lost its optative flavor: me genoito usually has the force of abhorrence, and may in some contexts be the eauivalent of ou me + aorist subjunctive ( a very strong negative).

3.) polite request without necessarily a hint of doubting what the response will be. We have a similar usage of polite speech ourselves. I might, for example, ask my wife, Do you think you might be able to help me with the dishes tonight? This is much less blunt than Please, help me with the dishes! But the response expected from either request would be the same.

The voluntative optative seems to be used this way in the language of prayer. Again, as with me genoito, it is largely a carry-over from Attic even though its meaning has changed. This is not due to any substantive change in syntax, but is rather due to a change in theological perspective. Prayers offered to the semi-gods of ancient Athens could expect to be haggled over, rebuffed, and left unanswered. But the God of the NT was bigger than that. The prayers offered to him depend on his sovereignty and goodness. Thus, although the form of much prayer language in the NT has the tinge of remote possibility, when it is offered to the God who raised Jesus Christ from the dead, its meaning often moves into the realm of expectation. If uncertainty is part of the package, it is not due to questions of Gods ability, but simply to the petitioners humility before the transcendent one.

in every way complete, perfect

This word is not found elsewhere in our Greek Bible, but its usage in the few instances known in literature leaves no doubt of its meaning. It is formed from holos (all) and telos (end), and suggests finality as well as completeness. [John W. Bailey] (Beacon)

The term translated through and through (holoteleis) is a compound that connotes the doing of something completely (holos) and carrying through to the finish (telos). (NAC)

To all intents and purposes. (Clarke)

- whole, complete

All our powers of whatever sort are to be sanctified, entirely set apart for God. This totality is brought out in another fashion in that the verb kept and the adjective entire are both singular, though they clearly are intended to apply to all three.

These (through and through/whole) emphasize the totality of the process Paul envisions. Taken together, they signify in each and every part and in totality, resulting in completeness. (BCWT)

Means with integrity, total, intact, undamaged, and perfectly conforms with Pauls and his Lords desire for the church to be holy, without blemish or defect. (MacA)

means complete in all its parts (holos, whole, kleros, lot or part). There is to be no deficiency in any part. The predicate adjective is taken as modifying all three of the nouns which follow. (Beacon)

Their whole, comprehending all the parts, everything that constitutes man and manhood(Clarke)

4 Views of the Spirit, Soul, and Body

1.) Some commentators say that Paul intends no systematic dissection of human personality; instead, he uses a loose rhetorical expression emphasizing the totality of personality and reinforcing entirely and complete. This view leans heavily on comparable expressions in Deuteronomy 6:5; Mark 12:30; and Luke 10:27.

2.) A second explanation makes spirit and soul interchangeable and sees each of them as referring to a human beings immaterial substance. Body then completes the picture by referring to a humans material part: your whole spirit (i.e.,soul) and body. This view sees human beings as dichotomous.

3.) Third, some commentators either divide the second sentence of v. 23 into two independent parts or else join may your whole spirit with the first part of the verse. The former alternative requires inserting words that are not in v. 23b, while the latter is unnecessarily complicated and causes prohibitive grammatical difficulties.

4.) Fourth, A trichotomous understanding of 5:23b has so much to commend it that other interpretations cannot compete without importing nonexegetical arguments. (Expositors)

There is scholarly consensus today that Paul does not intend by these words to offer an analysis of human nature, or to define a person as the sum total of these three aspects of his being.

- the spirit

our whole being (spirit, soul, and body)

the part that enables humanity to perceive the divine. Through this component, human beings can know and communicate with God. this higher element, though damaged through Adams fall, is sufficiently intact to provide each individual a consciousness of God. (Expositors)

Spirit (pneuma) refers to the breath characteristic of life and thus also to the immaterial aspect of life. It is roughly synonymous with soul, and like soul it sometimes is paired with flesh or body to sum up the entirety of a living being. (NAC)

Spirit the immortal principle, the source of life to the body and soul, without which the animal functions cannot be performed, how perfect soever the bodily organs may be; and which alone possesses the faculty of intelligence, understanding, thinking, and reasoning, and produces the faculty of speech wherever it resides, if accident have not impaired the organs of speech. (Clarke)

- the soul

The soul (psyche) is the sphere of human will and emotions. Here is the true center of personality. It gives a person a self-consciousness that relates to the physical world through the body and to God through the spirit. (Expositors)

Soul (psyche) is the life force that all living things (including animals) possess and that distinguishes them from the inanimate or the dead. The word is used of life itself, as the seat of internal thoughts, desires, and emotions, or of that aspect of life that survives physical death. (NAC)

Soul which is the seat of the different affections and passions, such as love, hatred, anger, with sensations, appetites and propensities of different kinds. (Clarke)

the body

The structure of the verse makes it clear that the phrase spirit, soul and body is essentially a synonym for you, in much the same way that heart (kardia) was in 3:13. (NIV)

The stress is rather on the whole person. (Beacon)

Body obviously describes the physical being of a person. (NAC)

Paul was not describing the human person as a three-part conglomerate but as a being with material and nonmaterial existence who may or may not be spiritually enlivened in relation to God. (NAC)

Body an organized system, formed by the creative energy of God out of the dust of the earth; composed of bones, muscles, nerves, etc (Clarke)

- blameless

It certainly means, at least, free from anything which would mare wholeness and integrity. (BCWT)

Blameless (amemptos) is used only twice in the New Testament (here and 2:10). Only sacrifices that were unblemished or blameless were acceptable to Yahweh. Pauls prayer was that the believers might be kept blameless and so be acceptable at the coming of our Lord Jesus Christ. (NAC)

- coming, presence

This is the letters fourth mention of His coming (parousia) and, as with the other occurrences (2:19; 3:13; 4:15), it is again a reference to the Rapture of the church. Paul prayed that when the Lord Jesus Christ comes for the believers He will find them faithfully pursuing the goal of being as holy as their Lord and longing to receive the promised heavenly perfection. (MacA)

And thus we learn that the sanctification is not to take place in, at, or after death. (Clarke)

aorist, passive, optative, 3rd, sing. to keep What is the significance of the optative here? See explanation above

Sexual purity (4:3-8), brotherly love (vv. 9-10), personal independence (vv. 11-12), understanding of the parousia (4:13-5:11), respect for leaders, love for other people, rejoicing, prayer, thankfulness, and concern for public worship (vv. 12-22) are possible only through God. I have simply told you all these things to do, Paul is saying, but only God has power to make your efforts a success. (Expositors)

Vs. 24

To Paul, utterance of a prayer is not the end but only the means to an end. One who asks God for something can anticipate the fulfillment of his request because of Gods character: the one who calls you is faithful. (Expositors)

Having expressed his double prayer for the thorough sanctification of the Thessalonians, he feels the need to remind both himself and them of the ground of his bold request. God upholds those whom he calls, and fulfils that which he has promised. We can rely on his steadfast love, which never fails but endures forever. (BST)

faithful, trustworthy

Faithfulness is that characteristic of God that determines he will do the very thing Paul has prayed for. (Expositors)

Pauls prayer is no despairing wail, but a cry of faith. He is supremely confident that what he has asked will be done, and this verse reveals that the ground of his trust is the nature of God. As we saw on the preceding verse, Paul was sure that the Thessalonians would be able to obey his injunctions because their resources were in God. Now we see that he is sure that God will supply their need in this matter, because he is faithful.(NICNT)

In a great variety of places in his word, God has promised to sanctify his followers, and his faithfulness binds him to fulfill his promises; therefore he will do it. He who can believe will find this things also possible to him. (Clarke)

(participle) Present, active, masculine, singular, nominative - the one who calls you

He who issues an effectual call can be relied on absolutely to carry out his call, including among other things the sanctification and preservation prayed for in v.23. (Expositors)

The present tense participle who calls highlights the ongoing work of God among his people (cf. 2:12). (NAC)

future, active, indicative, 3rd. sing. he will do it

The end of the verse fastens attention on this aspect of his being. The verbal idea is emphasized in the Greek in two ways, by the addition of also (God not only calls, he also acts; NIV leaves the word untranslated) and by the omission of the object (there is no it in the Greek). There is no real doubt as to what the object is, and its omission has the effect of fastening attention on the verb do. The God to whom Paul prays is not a God who is inactive or ineffective. Paul thinks of his as one who will certainly bring to completion that which he has begun. Does he speak and then not act? (Num. 23:19). Because he is the faithful One, and because he is the One who has called them, the Thessalonians may know that he will do perfectly all that is involved in their call. It is profoundly satisfying to the believer that in the last resort what matters is not his feeble hold on God, but Gods strong grip on him (cf. John 10:28-29). (NICNT)

That which this God will do is left unstated in the text, but the reference is certainly back to the prayer. Believers will be sanctified and kept. For those who are in Christ, the future is secure. (NAC)

Three Divisions

I. May God sanctify

II. May you be preserved

III. The one who invites you is faithful

Questions to look up

The implications of the active voice of sanctify.

The implications of the passive voice of be preserved.

The meaning (reason for use) of the optative mood for both verbs (sanctify and be preserved)

Instead of the simple and relatively fixed formula May the God of peace be with you (see Rom. 15:33; 2 Cor. 13:11; Phil. 4:9b), Paul in these verses has greatly expanded the peace benediction so that it echoes three major concerns addressed earlier in the letter:

1.) the prayer for God to sanctify you through and through and for the Thessalonians to be kept blameless recalls the concern about proper conduct.

2.) the reference to the coming of our Lord Jesus Christ echoes the concern about Christs return.

3.) The reassurance that the one who calls you is faithful and he will do it recalls the language of election and calling found in the letter (1 Thess. 1:4, 2:12; 4:7; 5:9) language that comforts the Thessalonians in the midst of the persecution they are currently enduring.

Exercise 4: Textual Idea Statement

Before you begin, acknowledge to the Holy Spirit that you are completely dependent upon His enablement to identify properly the texts main idea and ask Him for his help on this exercise.

The textual idea statement is a one-sentence statement of the original authors intended message to his original audience. The textual idea statement must answer the questions, Why is this text here? and What is its intended message?

1. Theological Themes. List all the theological themes from the text. This will help you identify the passages main topic.

1. God of peace

2. Sanctify entirely

3. Spirit, soul, body

4. Preserved complete

5. Without blame

6. Coming of the Lord Jesus Christ

7. _

8. _

9. _

2. Contextual Fit. Examine the passages context (what comes before and after the passage), and answer the following two questions:

a. What is the writers progression of thought?

Gives narrative information up through chapter three, and begins the exhortation with chapter four. The exhortation section is concluded by this one verse prayer in Chapter 5 for God to set apart entirely the Thessalonians.

b. How does this passage fit into that sequence of ideas?

It is logical that after Paul has presented several imperatives dealing with relationships to yourself, church leaders, and others, that he cap this section with a prayer for God to do the work. As much as we desire to do what is right, we cannot do this work on our own.

____________________________________________________________________________________

3. Identify the historical setting of the original writing of the text:

a. Author, writer, or main character (narratives): Paul _________________________________

b. Audience or secondary characters (narratives): The Church of Thessalonica ________________________

c. Tone or purpose of the text: Optative prayer for God to set the Thessalonians apart entirely.

d. Occasion, situation, or circumstances requiring the text: Report/letter from Timothy.

4. Literary features, genre: Epistolary___

5. Passages Rhetorical Function. What is the primary rhetorical function of the passage? What is the author trying to do to his audienceto inform, to command, to exhort, to teach, to plead, to warn, to rebuke, to promise, to comfort, to encourage them? See McDill, p. 30 for review of rhetorical functions

Request Optative request (prayer) to God [vs. 23]

Exhortation (Urge) encouragement by confirming the basis for the exhortations in ch. 3+4. [vs. 24]

6. Plain Meaning. What is the plain and obvious meaning of the text. I.e., what would you tell a child this text is about?

A prayer for God to entirely separate the Thessalonians. The character of the God who will sanctify.

7. Passages Main Topic. Distill the plain and obvious meaning of the text down to the one word or phrase that best identifies the main topic of the text?

Prayer and Character clarification.

8. Main Topics Focus. How does the author focus the main topic? Write the word or phrase that best identifies the focus of the dominant theme or main topic.

entire Work (that paul is asking for in prayer); faithful character .

9. Textual Idea Statement. Combine the main topic and its focus in a one-sentence statement in the form [Original Author] wrote/spoke to [Original Audience] to [rhetorical function] them [main topic + focus].

Paul wrote to the Christians in Thessalonica to exhort them to continue growing in their walk with the faithful God.

10. Checkup: Does your textual idea statement clearly answer the questions Why is this text here? and What is its intended message? If not, what is it missing?

Everything is accounted for________________________________________________________________

Exercise 5: Title & Sermon Idea Statement

As you answer each numbered question, ask the Holy Spirit to enable you to think clearly and summarize accurately the meaning of His inspired text. Do your work in conscious dependence upon the Spirit.

The purpose of this exercise is to construct an interpretive bridge for bringing the truth of the passage to expression in the sermon.

1. Using your main topic and topic focus, write a working title for your emerging sermon.

Change we can believe in.

2. Based on the textual idea statement from the previous exercise, write the sermon idea statement by replacing the original human author with God and the original audience with the modern audience (us/you).

God wrote to you to exhort you to continue to grow in your walk with Him.

3. Write a purpose statement that expresses the response(s) God wants your audience to make to the truth of this passage. Your purpose statement should reflect the same purpose(s) for which the original text was written.

God wants you to allow him to work in your life.

Exercise 6: Interrogative, Transition, and Division Statements

Begin by thanking the Holy Spirit for what he has been teaching you and ask Him to continue to reveal His truth to you through this exercise.

Sermon divisions are the sections of the sermon where the main treatment of the sermon idea is presented. The division statements express one subordinate concept each and divide the sermon idea logically.

1. Interrogative: Write the interrogative by restating the sermon idea as a question. Choose one (or at the most two) of the following words to frame your question: who, what, when, where, why, how. Your interrogative should reflect your answer to the question, What question(s) does this passage answer?

How is a person set apart entirely? What is the character of the one effecting the change?

Checkup: Is there anything in this passage that isnt directly related to my question? If there is, then your question isnt broad enough, or perhaps you need a second question.

2. Transition: Write the transition statement to your sermon. Your transition should connect the interrogative to the sermon. For example, Rom. 12:1-2: Paul identifies 3 steps we must take to live lives of consecrated transformation.

How is a person set completely apart? Who is the one effecting this change?

Sermon Divisions

3. Identifying Predicates: List by each verse reference what the author says about this topic, i.e., his predicates. The authors predicates develop and flow from his main topic. After listing the predicates, identify the journalists question that each predicate answers: what? when? where? why? who? how?

a. Entire Separation (Vs. 23)

b. Complete Preservation (Vs. 23)

c. The Character of God (Vs. 24 )

4. Creating Divisions: Option 1: Group together the predicates that answer the same journalists question. Using your grouped predicates as a guide, write your sermon divisions. This option rearranges the text according to what makes logical sense to you. Option 2: Group the primary thought divisions in the text by grouping together the verses that relate to the same idea (e.g., vv. 1-3, 4-6, 7-11). Identify the key word that expresses the idea of each though division.

5. Checkup:

a. Do your divisions cover all the material in the text? If not, they are too focused or you need additional divisions.

b. Do your divisions all help explain the main idea of the text? If not, either you have the wrong main idea or you havent properly figured out how the parts of the text relate to the main idea.

c. Do your divisions clearly and easily reflect the idea of the section of the text they cover? If not, work on rewording the division to more clearly connect it to the content of the text.

Exercise 7: Developing your Divisions with Persuasive Elements

Here is where you begin to explain Gods words to men. Consider how much you need the Holy Spirits illuminationto guide you into the truth and guard you from error! Petition for His help in this holy task.

This exercise helps you develop the content of your sermon. This is the point where you begin to integrate the material you developed in exercises 1-3 into the body of your sermon. All sermon communication can be defined in terms of four persuasive elements: explanation, illustration, argumentation, and application. You will need to fill out 1 copy of this exercise for each division in your sermon.

1. Write the first division statement of your sermon.

Entire Separation (Vs. 23)

2. Circle the word or two in your statement that carry the central concept of your idea. Write your core terms here.

Entire Separation

3. Identify all the elements in the text that need explanation. E.g., words, concepts, figures of speech, background information, etc. Write down each item you intend to explain, then utilizing the your research in Ex. 3, write out your explanation in complete sentences just like you intend to say it in your sermon.

Entire - everything__________________________________________________________________

Separation- to God, from common, ordinary, and defiled.

_______________________________________________________________________________________

4. Identify the ideas in your explanations that need illustration. Illustration seeks to illuminate the idea through the use of imagery and narrative to appeal to the imagination of the hearer. Write out your illustrations fully.

Competitors in Memory championships. They choose to let the competition determine the what choices they make throughout the year. The gentleman who won this year gave up his occupation as a journalist to train for the memory championships. In the same way, we choose to allow our commitment to Jesus determine what we do, think, or say.

5. Identify the elements of your explanation that may need to be proved, i.e., argued for. Argumentation uses reason to show how an idea makes sense and to guide it around the rational barriers in the mind of the hearer. If the text says something that runs contrary to the way people normally think, you will need to provide biblical argumentation to support that point. If you are drawing a theological conclusion that is new to people, you will need to argue for the correctness of your conclusion. Write out your argumentation fully.

6. Application spells out the implications of the biblical idea and calls for change and action in a faith response. Write out the full text of the applications you intend to make in this division.

Now lets turn the tables to our present day situation: What areas of your life are separated to God? Some parts? All parts of your being?




7. Write the second division statement of your sermon.

Complete Preservation (Vs. 23)


Preservation

Complete


Spirit, soul, and body

Blameless


____ Fossils are preserved






13. Write the third division statement of your sermon.

The Character of God (Vs. 24 )


Faithful

The one who calls you

He will do it.


Faithful trustworthy, reliable, sure foundation, dependable.

The one who calls you - God


My ankle was not a sure foundation in the basketball game. I depended upon it, and it gave. Paul is promoting Gods character as being reliable and trustworthy.


_______________________________________________________________________________________


1.) What ideas do you currently have of God?

2.) How do these ideas compare to what Paul says?

3.) What will you continue to believe?

Exercise 10 Audience Needs

The Spirit of God inspired His word to meet real needs of real people. Humbly request His enablement to see the needs of the original audience as He saw them and then to see those same needs in contemporary society.

The purpose of this exercise is to develop skill in identifying the original audiences need that prompted the text and in identifying the modern audiences corresponding need.

Make sure sermon ideas are clear and well worded.

Think beyond the church to include experiences from the worlds your audience inhabits.

Remember the fallen condition of human nature.

Allow your own humanity to come through.

Address assumptions, symptoms, and consequences.

Express compassion and understanding for hearers.

1. Identify the needs/problems/issues of the original audience that the text explicitly addresses.

The original audience needed to be exhorted to press on to what was lacking in their faith (3:10)

2. Identify the human issues that the author addresses in the text by implication. Example questions to help identify implicit needs: What needs do the explicit needs necessarily imply? How do the explicit needs relate implicitly to the need to love God and others? What faith-related need to the text imply the audience has?

The Thessalonians needed to know what was lacking in their risk of following Jesus; more specifically, what areas of their life they needed to adapt. Paul then showed in his prayer that it is God who does the setting apart/change in a persons life. Paul closes with a note of triumph that the character of God, who began the work in them, is faithful/trustworthy and he will complete the work he started. The Thessalonians needed to know this.

3. Briefly identify the various kinds of persons whose needs/problems/issues this text addresses. Use the following categories to describe them:

His symptoms of the trouble he is experiencing:

His underlying assumptions about the issue:

Some of the consequences in his experience:

How he feels at this point:

ME 206Expository Preaching

Exercise 11: Preaching for Faith

Empowering and sustaining faith is the work of the Holy Spirit. Acknowledge your dependence upon the Spirit to work in your listeners hearts. Ask for His help to use your sermon to inform and strengthen their faith.

This assignment involves planning the design of your sermon as an appeal for faith. Complete the exercise with the following steps.

1. Identify in the text the ideas about God that would help people see that He is trustworthy. These may be directly presented or only implied.

Gods Character Gods faithful track record of helping the Thessalonians this far.

Gods Capabilities God is capable of sanctifying and keeping any person who desires it.

Gods Intentions God wants to keep any person set apart who desires it until Christs return.

Gods Record God has helped people through this process in the past, he wants to in the present, and he will

2. Identify the theological assumptions behind the statements in the text. Every instruction, interpretation, or application has its foundation in the person of God. The imperative is based on the indicative. Write down the statement in the text followed by the theological assumption behind it.

Every Christian should be sanctified in their whole person. God is the one who calls and the one who keeps.

________________________________________________________________________

________________________________________________________________________

3. Write your Sermon idea here as you have stated it. Test it for its faith appeal.Sermon Idea: God wants to effect change in your life, grounded on his trustworthy character.

Is it indicative in mood?

Does it present a faith principle?

Does it use faith language?

Does it give the hearer assurance?

Is it essentially theological?

Does it claim the credibility of God?

4. Check each division statement by the same tests. How does it measure up to the faith aim?






Does it claim the credibility of God?

5. Examine development throughout and check it for balance in dealing with the barriers to faith.

Do you help them see the truth they need to believe?

Have you covered each step in the process of coming to understand the truth?

Have you have given them specific directions for how to engage their faith?

6. Analyze the introduction and conclusion segments for their faith appeal.






Does it claim the credibility of God

Exercise 12: Planning Oral Presentation: Introduction & Conclusion

Before you begin, acknowledge your need of the Spirits help to craft an introduction and conclusion to this messagethat He will be pleased to use and empower for the glory of God the Father.

This exercise aims to sharpen your skill in developing the introduction and conclusion of your sermon. Every public speech, including a sermon, needs to gain the audiences attention, identify the reason they need to hear the speech, provide a solution for the audiences need (satisfaction), help the audience visualize their need being met, and then call the audience to respond (action). The introduction and conclusion address 4 of the 5 stages of the motivated sequence for public addresses: attention, need, visualization, and action.

Introduction

1. Attention. Write out the full text you intend to use to gain your audiences attention. Your goal is to hook your audiences attention and pique their interest in what you have to say.

Change We Can Believe In: Barack Obama's Plan to Renew America's Promise (Obama)

Unbiblical Story

Sam, can you tell me the parable of the good Samaritan on your ordination exam here? Yes sir, I will sir. Once there was this man traveling from Jerusalem to Jericho and he fell among the thorns, and the thorns sprung up and choked him. And as he went on, he didnt have any money, and he met the Queen of Sheba and she gave him 1,000 talents of gold and 1,000 changes of raiment, and he got into a chariot and drove furiously. And when he was driving under a big Juniper tree, his hair got caught on the limb of that tree and he hung there many days. And the ravens brought him food to eat and water to drink, and he ate 5,000 loaves of bread and 2 fishes. One night when he was hanging there asleep, his wife Delilah came along and cut off his hair, and he dropped and fell on stony ground, but he got up and went on and it began to rain and it rained 40 days and 40 nights. And he hid himself in a cave and he lived on locusts and wild honey. Then he went on till he met a servant who said, Come take supper at my house. And he made an excuse and said, No I wont, I married a wife and I cant go. And the servant went down to the highways and hedges and compelled them to come in. After supper he went on and came on down to Jericho. When he got there, he looked up and saw old Queen Jezebel sitting down way up high in her window, and she laughed at him. And he said, Throw her down out there. And they threw her down out there. And he said, Throw her down again. And they threw her down again, seventy times seven. And of the fragments that remained, they picked up three baskets full besides women and children. And they said, Blest are the piecemakers, p-i-e-c-e. Now, whose wife do you think she will be on that judgment day?

2. Need. Based on your analysis of the need addressed in the text (Exercise 10), craft 1 or 2 sentences that identify the need your sermon addresses. Questions often help spotlight the audiences need.

There are many questions in life and the question I would like to ask today is, What does it mean to be a Christian?

Conclusion

1. Visualization. Visualization will usually take the form of an illustrative story or a description of how to do what you are calling them to do. What it will look like if your audience puts into practice the solution your sermon has offered to their need? This is the so what section of your sermon. Write out fully what you intend to say to so the audience can visualize the truth in action.

When I am trusting Jesus with every area of my life, I am separated entirely from all the other influences that vie for my attention. When choices come up and I must make a decision, what is going to influence my decision? When my reliance on Jesus influences my decision, I am choosing to separate myself and follow him.

2. Call to Action. All truth has practical consequences. The purpose of every sermon should be greater than mere understanding. What action(s) are you calling the audience to engage in? This is the now what section of your sermon. Write out fully your call to action.

Now what? Now, you have to be honest and ask yourself where you stand in life. What is the foundation or basis that influences your decisions in life? What are your views of God? Do you view Him as having a trustworthy character upon whom you can rely?

3. Appeal. Merely calling for action without giving the audience an opportunity to respond is inadequate. You should end your call to action with an appeal for some kind of response: a show of hands in commitment, participation in a prayer of repentance or consecration, kneeling in prayer, movement to a prayer room or to an altar. Write out the full text of your appeal.

As you stand, with all heads bowed and eyes closed, how many of you would quickly slip up a hand showing that you have were challenged by this message today, and with an upraised hand would like to signify that you have been challenged. May I remind you that if there are any questions you have I am more than happy to talk to you after the service. That is why I came, to help you. Would you all be so kind as to join me in prayer.

structural diagram - david klotz's bloghappygoluckyfintime.weebly.com/.../1/5/...5_23-24.docx ·...

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