Textual Divisions
It may be convenient now, considering that you are expecting shortly to take your place on the college preachers list, to give some attention to the various methods of treating texts a subject which has occasioned much diversity of opinion, and on which no man can give a final judgment. All I can hope to do is to cite a few examples, and to point out where, according to my own ministerial experience, they appear either to succeed or fail in giving the most effective expression to the truth of the text. In approaching this work allow me to put you on your guard against the temptation to make what are called clever sermons. The temptation appeals very powerfully to the youthful mind; there is much plausibility in it; it stimulates genius; it calls up individuality of thought j it takes a man off the common ground, and gives him a standing place of his own; — all these considerations will present themselves, and if you be taken unawares they will vitiate and debase your ministry. The young preacher often looks for strange texts, and having announced them, gazes upon his congregation with an expression which signifies,” There! What could you, or what could any man but myself, make of a text like that? Now let me show you how clever I am! You cannot tell how deeply your thoughtful hearers will be grieved
92 Ad Glerum: Advices to a Young Preaclter.
by such eccentricity: it may please the idle-minded and the vain, but it will distress all who come to worship God and receive His word at your lips. Have you any sermons upon particularly striking texts? Take a friend’s advice to put them into the fire. Don’t think I am cruel; the advice is really kind and you will probably thank me for it in less than ten years; let all such sermons go into the fire at once the loss will be a gain, the sacrifice will be made up to you if you off’er it with a good motive. As a servant of God, a chosen messenger of Jesus Christ, you have little or nothing to do with detached expressions, broken sentences, and perverted accommodations; your business is with the whole revealed counsel of God, and you should give yourself day and night to its prayerful and anxious study. This is your wealth and strength as a Christian minister. The Bible is not to be looked upon as a mere repository of texts collected for professional convenience; it is the word of God, with a meaning and a purpose which you must earnestly seek to understand. We shall often be at a loss what to say to our people if we draw only upon our own resources; Saturday will find us empty-handed, Sunday will be a day of painful bondage, and Monday an occasion of heartless joy. On the other hand, if the word of Christ dwell in us richly in all wisdom (Col. iii. 16), if we can say with Jeremiah (xv. 16), “Thy words were found, and I did eat them, and Thy word was unto me the joy and rejoicing of mine heart,“” if we can say with Job (xxiii. 12), ^’I have esteemed the words of His mouth more than my necessary food,’^ we shall never be at a loss for messages both instructive and comforting. The Holy Spirit will magnify His own word; He will make His statutes the songs of
His people in the house of their pilgrimage (Ps. cxix. 54), and clothe His ministers with the garments of zeal. You will see then that I am more anxious about your knowledge of the Bible as a whole than about particular texts and skilful methods of division. Think what a weapon God has put into the hands of His servants! ‘^ The word of God is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart ‘^ (Heb. iv. 12). What more do you require? Dont spend your time in extracting mere particles of steel from this great wea^Don; let every text be a handle by which you lift the whole instrument for the working out of a particular end. Dont regard your text as complete in itself; it is only one of a series; carefully collate the whole class, and bring, not the text only, but the entire truth which it represents to bear upon the mind and heart of your hearers. You cannot do this without patient study of the word; but it is by such patience that men become mighty in the Scriptures and rich in heavenly wisdom. As I shall have occasion to recur to this subject in another connection, we may proceed to the secondary matter of texts and their division.
You have selected a text, — now what is your first business? Not how to divide it; not to consider what particular purpose it may be strained to serve; not how to exercise your ingenuity upon it; but to find out its exact critical and doctrinal meaning. Does it contain any words of doubtful etymology? Have any of the words ever been used in different senses? What is the bearing of all the parallel passages? What is the meaning which the Divine
Spirit intended the words to convey? You must be clear upon all these points before you think of division or elaboration; first have the truth, and then set about its treatment. Having got the truth into the mind next get it into the heart; pray for a deeper and tenderer love; beseech God to stimulate your affection for the truth, to make it your own by happy experience, to shed its light over your whole life, and to bring you altogether under its influence; in this way God will cause His truth to become as it were part of your very being, and when you preach it there shall be evidence that instead of merely repeating a lesson you are speaking from a believing and thankful heart. So long as the text is only an external object your discourse will be artificial and powerless; when it becomes a living reality in your own spiritual experience it will come to your hearers with simplicity and effect. Let it be understood then, that in offering an opinion about homiletic outlines I take for granted that we are agreed up to this point; we must be at one about the foundation before we discuss the best methods of scaffolding; enjoying and loving the truth, you wish to know how to preach it most clearly and usefully: on this basis let us talk together freely and at large.
Some divisions are mere commonplaces, others are distinct propositions, and others again are cumulative and logical. I am not prepared to say that any one of these is best; each has its advantages and its drawbacks. It is remarkable that Mr. Eobertson’s divisions are generally very tame, giving no idea whatever of the rich suggestiveness of his teaching. Take his sermon upon the faith of the centurion (Matt. viii. 10); his main divisions are — I. The faith which was commended, and
II. The causes of the commendation. Probably the poorest preacher in the world could not have conceived a less promising outline yet the sermon is instructive and patbetic. Again in bis sermon on The early Development of Jesus (Luke ii. 40) be gives as bis plan — “In the text we read of a tbreefold growth (i.) In strength, (ii.) In wisdom, (iii.) In grace ;^^ a less original plan never introduced any sermon, yet the discourse is by no means wanting in novelty or fresbness. In a discourse upon an incident in the life of Elijah (1 Kings xix. 4) be gives as bis division — (i.) Tbe causes of Elijah s despondency, and (ii.) God’s treatment of it. Wbo could make anything out of such a plan? Apparently Mr. Robertson set little by the formal division; the merest bint was enough. This method of division has been common in all ministries, irrespective of denominational training. In a sermon on Religious Meditation (Gen. xxiv. 63) Richard Watson, the distinguished Methodist preacher, gives as bis outline — (i.) The greatness of its objects, and (ii.) Its moral advantages. In an eloquent sermon upon Excitements to Missionary Effort (Eccles. xi. 1-6) he has a very ordinary outline: (i.) A large and liberal benevolence is enjoined upon us; (ii.) Some interesting motives to the exercise of benevolence are here set before us; (iii.) Several objections are implied in the text; (iv.) We have some reasons for diligence and constancy. Another distinguished Methodist preacher, Dr. Beaumont, was often as inexpressive in his method of division; for example, on The more excellent Sacrifice (Heb. xi. 4) be says, —” In bringing before you the character of Abel our attention is required to the following considerations: (i.) He is the first of whom it was affirmed that he was justified by faith; (ii.) He was the first of whom it was stated that he offered an acceptable sacrifice to God; (iii.) He was the first personal type of Christ; (iv.) He was the first martyr for the truth; (v.) He was the first whose redeemed spirit entered heaven. Again, in his sermon on the Joyful tidings by Angelic Messengers he says: — “(i.) Let us consider the matter of the tidings brought by the angel unto the shepherds; (ii.) The quality by which these tidings are characterized; (iii.) The extent of application to which they are destined/^ In a sermon on The Lamb of God (John i. 36) Dr. Guthrie has this outline: (i.) Behold Christ before He came to this world; (ii.) Behold Christ on earth, in His humiliation; (iii.) Let this Lamb of God be the supreme Object of our desires,, and the sole Object of our faith. On The Christian’s Faith (Matt. xv. 2^ the same eloquent preacher has this plan: (i.) Her earnestness is an example, as her success in an encouragement to us; (ii.) Observe the trials to which Christ put her earnestness and faith. William Jay, of Bath, had the reputation of being a skilful divider of texts; some of his divisions are very commonplace; in his sermon on The Gosjyel Jubilee (Lev. XXV. 10) he merely says, “Let me explain the nature of the jubilee — make some remarks upon the design of it — and examine what there is in the gospel to correspond with it.^^ These may be taken as examples of the commonplace method, and for the emment men who adopted it no doubt it was sufiicient, their gift lay rather in elaboration than in analysis; if you have their genius you may adopt their plan, but if not you will do well to seek a more excellent way. I venture to think that the following outline, given to me by a friend who brings a rare analytic power to his pulpit prepaition, is much superior to any yet quoted. The text is Exodus iii. 14: we have here (i.) TJie chief inquiry of man as a responsible agent, — who sends me? what is His name? what
account shall I give of myself? (ii.) The highest revelation to man as a speculative thinTcer,^Grod’s name, ^’1 AM;’^ not atheism, for God Himself speaks; not pantheism, for Grods personality is declared; not mere deism, for God descends to take an immediate interest in the affairs of men. (m.) The highest authority of man as a moral worher, — I AM hath sent me, I am QocVs servant, this is inspiration, this is power. Another friend has favoured me with a striking outline upon Job xiv. 10: ‘^^ man dieth, and wasteth away; yea, man giveth up the ghost, and where is he?” (i.) If he was a good man he is where he has long desired to be; (ii.) If he was a good man he is where he wSiS prepared to be; (iii.) If he was a good man he is where he will for ever desire to remain. On the other hand, if he was a bad man, then (i.) He is where he never really desired to be; (ii.) where he was prepared to be; (in.) where he can never wish to remain. This is a very happy method of division; but its treatment requires great care, because there is a strong temptation to study the form rather than the truth, and thus to degenerate into mere cleverness. The same skilful friend has a sermon upon 1 Peter v. 7, *’ casting all your care upon Him, for He careth for you,^^ in which he figures every man as a traveller carrying three bundles: (i.) the past; (ii.) the present; (iii.) the future. The preacher takes down the three bundles, and examines, them; the / first is full of sins, unhappy memories,, neglected duties, etc.; the second is full of the troubles of daily life, the deceitfulness of riches worldly engagements etc.; the third is full of fears, anxieties, apprehensions, etc. The preacher then exhorts his supposed traveller to cast all these cares upon Divine strength. The method of division by distinct propositions embodying the spirit of the narrative is instructive, and not difficult either of construction or remembrance; as an illustration take the narrative of the journey of Abram given in the 12th chapter of Genesis, and regard it as setting forth the journey of a good man through life: we may then affirm that in his journey through life the good man (i.) reverently listens to the Divine voice; (it.) reposes implicit faith in the sovereignty and fatherhood of God; (iii.) maintains his faith by continual worship; (iv.) often finds his blessings associated with trials; and (v.) sometimes feels that his faith is tried more severely by the less than by the greater ajffairs of life. This method is illustrated in a sermon by Dr. McAll on ‘the nature and causes of that joy with which the good man hails the return of every season wherein it is his privilege to approach to the house of God, and to mingle in the engagements of the sanctuary.’’^ (i.) There he is warranted to expect the peculiar enjoyment of the Divine presence, (ii.) The gratification thus expressed on approaching to the house of God springs also from the happiness of a near and intimate association with our brethren in all the exercises of united devotion, (ill.) The truly pious man will delight in approaching to the house of the Lord, because of those sacred and solemn employments, so congenial with his best feelings, there awaiting him. (iv.) Because of the progressive improvement in all our character there constantly experienced
I need hardly point out the wordiness of these divisions, except to put you on your guard against it. Be concise. Try how many words you can remove without obscuring the sense which you intend to convey. Take a single sentence from Dr. McAlPs sermon, and see how many ot the words you can safely take away: — ‘^ We have learned from Scripture, and rejoice in the noble sentiment, that heaven, even the heaven of heavens, cannot contain Him: that is, perhaps, that if we should ascend through the nearer and more limited regions of existence from this speck of earth into those that rise in magnificence above, vast as they are, and ever widening on the view; if we should pass through the heavens that we behold studded with stars, and gleaming with all the brightness of the firmament, into the loftier and more ethereal realms beyond them, soaring still, and still stretching forward on the wing to others yet more distant and more exalted, which are the heavens to them, encircling them within their glowing sphere, beaming forth on them, as these on us, the splendours of the Deity; — and if, still untired, we should mount to the third heavens, those fields of magnificence and glory which are yet undiscovered and unknown, and wherein there shines no light of sun or star, no other radiancy but the pure emanations of the Godhead: even then should we not have arrived at an expanse sufficiently capacious to include and shut within itself the illimitable fulness of His being.-” There is a defiant challenge to your pruning knife! What long words, what ambition, what panting haste, what redundant expression, what useless speculation! Dr. McAU says that the third heavens are yet undiscovered and unknown,^’ yet he speaks of them as if he had seen them;
h2 howj if they are undiscovered, he knows that there is neither sun nor stars in them and how, if they are un-Jcnown, he has come by the intelligence that they have ‘’ no other radiancy but the pure emanations of the Godhead/^ are points which we cannot determine; yet we can fancy how a carriage-keeping congregation would be thrown into ecstasies by this “ascending/^ ‘’ soaring,” ‘stretching,” ‘^ mounting” sentence, and how dizzy it would become when standing in ‘^ undiscovered and unknown fields of magnificence and glory,” Yet Dr. McAll could write short glittering sentences, and express himself with childlike simplicity. Imitate his conciseness, his refinement, his courage; but beware of his ascents to the third heavens! For a grander specimen of the same kind of verbiage take the following magnificently finished balloon passage from the writings of Dr. Chalmers; —
“Or if, instead of viewing the Deity in relation to time, we view Him in relation to space, we shall feel the mystery of His being to be alike impracticable and impervious. But we shall not again venture on aught so inconceivable, (yet the reality of which so isrresistibly obtrudes itself upon the mind,) as immensity without limits; nor shall we presume one conjecture on a question which we have no means of resolving, whether the universe have its terminating outskirts, and so, however stupendous to our eye, shrink by its finitude to an atom, in the midst of that unoccupied and unpeopled vastness by which it is surrounded. Let us satisfy ourselves with a humbler flight. Let us carry the speculation no farther than our senses have carried it. Let us take account only of the suns and systems which the telescope has unfolded; though for aught we know, beyond the farthest range of this instrument there might be myriads of remoter suns and remoter systems. Let us however keep within the circle of our actual discoveries — within the hmits of that scene which we know to be peopled with realities; and, instead of trying to dilate our imagination to the infinity beyond it, let us but think of God as sitting in state and high sovereignty over millions of other worlds beside our own. If this earth which we know, and know so imperfectly, form so small a part of His works, what an emphasis it gives to the lesson that we indeed know but a very small part of His ways. ‘These are a part of His ways,’ said a holy man of old; * but how little a portion is heard of Him! ‘Here the revelations of astronomy, in our modern day, accord with the direct spiritual revelations of a former age. In this sentiment at least the patriarch and philosopher are at one; and highest science meets and is in harmony with deepest sacred/ness. Hence we construct the same lesson, whether we employ the element of space or the element of tine. With the one the basis of the argument is the ephemeral experience of our little day; with the other the basis of the argument is the contracted observation of our little sphere. They both alike serve to distance man from the infinite and everlasting God.”
Dr. Chalmers too could write short and pregnant sentences, though he was more at home in mounting his aerial car and joining McAll in a hazardous trip to the third heavens. In writing this, it occurs to me to suggest that it may be well for you to send me a sermon for criticism; do so, pray, and give me permission to speak freely about it, — dont be offended by a sharp word, it shall be spoken in honest love. I await your reply.