Application in Preaching, Part 2

The point: Cultivate aptitude in application through continual engagement in the disciplines of personal piety, ensuring the Word comes to your own heart with authority and searching closeness.

Martin quotes Dabney's lectures on preaching, emphasizing that eminent Christian character is the foundation of a preacher's power, connecting it to the effectiveness of application.

If the scriptures are given to make the man of God complete by teaching him, reproving him, correcting him, then don't expect that you will preach that word with reproving, correction, instruction, with any authority and power and bite if the word is not continually functioning in your own heart in that way. Jesus said, Out of the abundance of the heart the mouth speaks. So as the heart of the preacher is being plowed, being comforted, rebuked, instructed in specific areas in his own dealings with the word of God, he is now creating, or God is creating, in this context, the fabric out of which...

1:27 - 2:47 Read in full sermon

The point: Cultivate aptitude in application through continual engagement in the disciplines of personal piety, ensuring the Word comes to your own heart with authority and searching closeness.

Martin quotes Bridges' axiom that 'the life of the preacher is indeed the life of his ministry,' reinforcing the idea that personal piety directly impacts public preaching, especially application.

If the scriptures are given to make the man of God complete by teaching him, reproving him, correcting him, then don't expect that you will preach that word with reproving, correction, instruction, with any authority and power and bite if the word is not continually functioning in your own heart in that way. Jesus said, Out of the abundance of the heart the mouth speaks. So as the heart of the preacher is being plowed, being comforted, rebuked, instructed in specific areas in his own dealings with the word of God, he is now creating, or God is creating, in this context, the fabric out of which...

1:27 - 2:47 Read in full sermon

The point: Cultivate aptitude in application through continual engagement in the disciplines of personal piety, ensuring the Word comes to your own heart with authority and searching closeness.

The analogy of the 'edge going off your applicatory preaching' illustrates how a decline in personal piety first manifests publicly as a loss of cutting, healing, and searching power in application.

And when you begin to decline in warm, consistent, heart-searching dealings with God in his word and in prayer, it is here that the declension will first show itself publicly, namely, in the edge going off your applicatory preaching. The cutting, healing, searching element of application will be absent, or, and this is frightening, you have put yourself on the high road to apostasy. A man who can cease to have the word of God cutting and wounding and searching his own heart, but continue to cut and wound and search with that word publicly is on the high road to apostasy. He's developing a hard...

2:48 - 3:57 Read in full sermon

The point: Cultivate aptitude in application through continual engagement in the disciplines of personal piety, ensuring the Word comes to your own heart with authority and searching closeness.

The metaphor of being on the 'high road to apostasy' describes the frightening state of a preacher whose own heart is no longer cut by the Word, yet continues to preach it to others, indicating a dangerous hardness.

And when you begin to decline in warm, consistent, heart-searching dealings with God in his word and in prayer, it is here that the declension will first show itself publicly, namely, in the edge going off your applicatory preaching. The cutting, healing, searching element of application will be absent, or, and this is frightening, you have put yourself on the high road to apostasy. A man who can cease to have the word of God cutting and wounding and searching his own heart, but continue to cut and wound and search with that word publicly is on the high road to apostasy. He's developing a hard...

2:48 - 3:57 Read in full sermon

The point: Cultivate aptitude in application through continual engagement in the disciplines of personal piety, ensuring the Word comes to your own heart with authority and searching closeness.

Martin quotes Murphy's 'Pastoral Theology' extensively, detailing how a minister should study his own needs in every sermon, questioning his shortcomings and desires for spiritual growth, ensuring his preaching is applicable to himself and his people.

at the bottom of the page, to 261 at the top of the page, and you can read that at your leisure. But since you don't have Murphy, I want to quote Murphy, Pastoral Theology, page 79.

4:42 - 4:53 Read in full sermon

In this part of the sermon: The second guideline emphasizes the need for continual engagement in pastoral intimacy, where the preacher listens, observes, and discerns the spiritual struggles and conditions…

Ezekiel sitting where the exiles sat by the river Kibar is used as an example of a prophet putting himself in the midst of his people's oppression and dejection, illustrating the need for pastoral intimacy.

among them to give them the great benefits of your motor mouth, but among them to listen, to observe, to know who your people are, to learn where they're at in their thinking, among them with an open ear, a discerning eye, a sensitive spirit, you'll begin to detect the areas where they are confused, discouraged, where there may be presumption, indifference. To use the language of Ezekiel 18, I sat where they sat. When he went down by the river Kibar, he sat where they sat, put himself in the midst of the people of God in their oppression and in their dejection and in their shame for their bein...

8:42 - 9:44 Read in full sermon

In this part of the sermon: The second guideline emphasizes the need for continual engagement in pastoral intimacy, where the preacher listens, observes, and discerns the spiritual struggles and conditions…

Jesus' life is presented as the perfect example of balancing public ministry and availability to needy hearts with private retirement for prayer and nurture of the inner life, guiding pastors on managing their time.

Now, in our reacting against the shallow pulpit ministries of men who spend all their time in the church, in the church, in the church, in the church, in the church, in the church, in the church, in the church, in the church, in the church, in the church, in the church, in the church, in the church, in the church, in the church, in the church, in the church, in the homes of their people, all of their time with people in their studies, counseling with them, we must not retreat into our books and our studies in such a way as to cut ourselves off from the people of God. And again, our Lord is the...

10:22 - 10:59 Read in full sermon

In this part of the sermon: The second guideline emphasizes the need for continual engagement in pastoral intimacy, where the preacher listens, observes, and discerns the spiritual struggles and conditions…

Martin quotes Murphy again, stating that 'getting into the feelings of the people and sympathizing with them' is a secret to successful preaching, emphasizing the role of empathy in making preaching earnest and effective.

Again, listen to Murphy. He says, Getting into the feelings of the people and sympathizing with them and so addressing them is one of the secrets of successful preaching. It is certain to captivate men. It must be earnest, for how can we feel deeply for our hearers and not be fervent in our appeals to them?

11:32 - 11:55 Read in full sermon

In this part of the sermon: The second guideline emphasizes the need for continual engagement in pastoral intimacy, where the preacher listens, observes, and discerns the spiritual struggles and conditions…

Martin shares a personal anecdote about how a recent Sunday school series grew out of listening to parents express concerns about their children's spiritual awakening, demonstrating how pastoral intimacy informs sermon topics and applications.

But we have to get at this, and our preaching must tell. And then he goes on to say, How in the world are you going to do this unless you are among your people and interacting with them so that you can bring home the word of God to their specific concerns? For example, this series that I recently did in the Sunday school class grew out of listening to what the parents were saying as their youngsters were coming under spiritual awakening and expressing concerns. It became evident to me that there's a need, and if three or four have expressed it, maybe there's a lot more who haven't.

11:55 - 12:32 Read in full sermon

The point: In working out applications, remember and consider the real and diverse categories of people in your ministry: the world, true and false church members, and various stages of growth.

Martin references Perkins (summarized by Bridges) on the three main divisions of mankind (church/world, true/false members, stages of growth) as categories to consider when framing applications.

If the unbeliever come among you assuming that there are times when the world is found in the midst of the gathered church in the person of the unconverted. Remember that distinction. But then, Perkins, summarized and simplified by Bridges says remember the distinction between true and false members of the church. As you've learned in your ecclesiology course hypocrites in the church are an anomaly.

20:33 - 21:01 Read in full sermon

The point: Remember the distinct chronological divisions in the congregation (children, teenagers, young couples, older couples, grandparents) and tailor applications to them.

Martin quotes Owen, who states that preaching should ensure 'none who consider these things, speaking of what he is writing, be troubled without a cause or comforted without a just foundation,' highlighting the precision needed in application.

And as Owen says, there are many dangers to be avoided in our preaching that none who consider these things, speaking of what he is writing, be troubled without a cause or comforted without a just foundation. I like that. None be troubled without a cause, but none be comforted without a just foundation. Well, remember those three main divisions of mankind.

22:18 - 22:41 Read in full sermon

The point: Remember the distinct chronological divisions in the congregation (children, teenagers, young couples, older couples, grandparents) and tailor applications to them.

Paul's practice in Ephesians and Titus 2 of addressing specific groups within the congregation (wives, husbands, children, old men, young women) is used as a biblical pattern for tailor-making applications to distinct chronological divisions.

Follow Paul's example. He spoke to all the believers in general, then he spoke to wives, then to husbands, then to parents, then to children. He knew they'd all be gathered there when the epistle was read in the church at Ephesus. You find the same thing in Titus 2.

23:46 - 24:02 Read in full sermon

The point: Remember the distinct occupational or vocational differences in the congregation and address specific segments with applications relevant to their daily struggles and callings.

Paul's addresses to masters, slaves, widows, and mothers are cited as biblical examples for tailoring applications to distinct occupational or vocational differences within the congregation.

He's tailor-making the truth according to godliness with respect to the distinct chronological divisions in the congregation. And thirdly, under this second main heading, remember the distinct occupational or vocational differences. Now again, Paul is our pattern. He spoke to masters, he spoke to slaves, spoke to widows, spoke to mothers, spoke to the elders, spoke to the...

24:15 - 24:39 Read in full sermon

The point: Remember the distinct occupational or vocational differences in the congregation and address specific segments with applications relevant to their daily struggles and callings.

The example of a shop worker struggling with pornography at his workplace is used to illustrate the need for applications that speak directly to specific vocational temptations and frustrations.

They would never think of addressing parts of the application to specific segments of the congregation in terms of occupational differences. But the scriptures themselves do this. The young housewives and homemakers with all their routine frustrations, the single women with the pain and loneliness of their singleness and barrenness and sometimes wallowing in self-pity. The shop worker who's got to stand there at his bench all day and just ten feet away are centerfolds out of penthouse and playboy and he's got to struggle with the filth that swirls around him.

24:49 - 25:26 Read in full sermon

The point: When applications are hard to formulate, consult the proven masters (e.g., Matthew Henry, Calvin, Puritans, Spurgeon) in their handling of the passage or subject for seed thoughts.

Matthew Henry is presented as a master of application, particularly for his ability to derive legitimate and non-artificial applications from biblical chronologies, encouraging preachers to consult his work.

And don't cheat with that bogus Matthew Henry one volume thing. You get the real thing, the six volumes down off your shelf. You find old Matthew Henry getting legitimate applications out of the chronologies. And they're not artificial.

26:07 - 26:21 Read in full sermon

The point: When applications are hard to formulate, consult the proven masters (e.g., Matthew Henry, Calvin, Puritans, Spurgeon) in their handling of the passage or subject for seed thoughts.

John Calvin is highlighted for his excellent applicatory material, especially in his commentaries and sermons, demonstrating a large pastoral heart despite his personal sufferings and domestic trials.

They're real, valid applications. He had the most fertile mind for application. Go run to old Matthew Henry. Run to John Calvin.

26:21 - 26:31 Read in full sermon

The point: When applications are hard to formulate, consult the proven masters (e.g., Matthew Henry, Calvin, Puritans, Spurgeon) in their handling of the passage or subject for seed thoughts.

Martin shares his personal practice of consulting Calvin's harmony of the Gospels while preaching through Mark, finding 'choice seed thoughts for application' from Calvin.

He knew domestic trials. And Calvin had a large pastoral heart in the applications. As I've been preaching through Mark, I constantly consult his harmony in the Torrance edition of the New Testament, his harmony of the Gospels. And I've found some choice seed thoughts for application from Calvin.

26:53 - 27:10 Read in full sermon

The point: Don't expect a uniform density of application in every sermon; allow for flexibility in the amount of time dedicated to application based on the exposition and subject matter.

Spurgeon is noted for his peculiar gift in finding consolatory and evangelistic applications, even in unexpected places, encouraging preachers to consult his sermons for help in these areas.

Consult the standard Puritans who've stood the test of time and gone through several reprints. Boston, Clavel, Owen, Brooks, Manton, Sins, Goodwin, et cetera. And then consult Spurgeon. He's especially helpful in the consolatory and evangelistic applications.

27:11 - 27:31 Read in full sermon

The point: Avoid a stereotyped and predictable structuring of your applications; vary their placement (e.g., throughout the sermon, at the end, or in a separate sermon) to maintain freshness.

The analogy of people 'pulling down the shade' when applications are predictably placed at the end of a sermon illustrates the need for varied application structures to catch hearers off guard and engage them more effectively.

If your applications always come at the end of thirty minutes exposition or forty minutes, people will conveniently pull down the shade right at the point where you say a now-to application. So when they're sitting there nice and relaxed thinking they're just going to get some nice, juicy, cerebral exposition, you zap them good and proper. Their guard is down, their hands are relaxed, and you catch them right between the eyes before they have a chance to pull the shade up and...

30:20 - 30:48 Read in full sermon

The point: Make judicious use of searching questions in your applications to force self-reflection and bring the truth home to the hearts and consciences of your hearers.

Martin recounts his personal discovery of how Puritans like Baxter, Alleyan, and Boston used searching questions to force self-reflection, leading him to recognize this as a key to their penetrating application.

Make judicious use of searching questions in your applications. Make judicious use of searching questions in your applications. And here again, the Puritans are masters. And I'll never forget when about 20 years ago I asked myself, what in the world is it that causes me to pick up these old writers when they first began to be reprinted?

31:49 - 32:14 Read in full sermon

The point: Make judicious use of searching questions in your applications to force self-reflection and bring the truth home to the hearts and consciences of your hearers.

Martin shares his experience reading Traill's sermons on justification in preparation for his own ministry, specifically highlighting three searching questions Traill posed about one's heart thoughts on the law, Christ's righteousness, and God's grace.

And I noticed something. I said, every one of them knew how to take questions and to force me to self-reflection by the use of questions. For example, in trying to tone my mind and heart in preparation for the forthcoming ministry in Leicester, I've got to bring three messages on justification by faith in its relationship to the health and life of the Church. I heard in Donald MacLeod's sermon he spoke very highly of Traill's stuff on justification.

32:44 - 33:15 Read in full sermon

The point: Pray for and expect the aid of the Spirit in suggesting additional applications in the act of preaching, recognizing this as the Spirit's ordinary working through the mind.

The analogy of 'blackboard' and 'chalk' illustrates the law of association in the human mind, explaining how the Spirit can suggest additional applications during preaching through ordinary mental processes.

I'm not saying that in the act of preaching you expect direct revelation when I say suggesting. I mean in the ordinary workings of the human mind which works by law of association. If I say blackboard, law of association, you think chalk. At least I hope you do.

36:11 - 36:22 Read in full sermon

The point: Embrace close applicatory preaching as a friend who loves you enough to dive into your conscience and force honesty with God, even if it 'roughs you up a little bit'.

Martin quotes McShane, 'never forget, my dear people, the man who loves you the most is the man who tells you the most truth about yourself,' to explain why believers appreciate close application despite accusations of 'browbeating'.

But isn't it interesting that the people who are walking with God and have a warm love to Christ, they're the ones that'll love you the most for, quote, browbeating them because they don't regard your close applicatory preaching as browbeating. They regard it as your loving pastoral concern for your pastoral concern that's determined to get them to heaven and won't let them slide into hell easily. That's what McShane meant when he said, never forget, my dear people, the man who loves you the most is the man who tells you the most truth about yourself. And frankly, I can never understand people...

40:33 - 41:40 Read in full sermon

The point: Embrace close applicatory preaching as a friend who loves you enough to dive into your conscience and force honesty with God, even if it 'roughs you up a little bit'.

Martin shares a personal anecdote about why he believes he will never be popular on the conference circuit: his unpredictable and searching application, which makes some uncomfortable.

So, you're going to have to pay the price. Humanly speaking, I know why I'll never be the darling of the conference circuit. There's one fundamental reason. They can't predict what I'm going to do.

43:48 - 44:11 Read in full sermon

The point: Embrace close applicatory preaching as a friend who loves you enough to dive into your conscience and force honesty with God, even if it 'roughs you up a little bit'.

Martin recounts being 'persona non grata' at a seminary for years due to his applicatory preaching, and their request for him to consent in writing not to expose anything under the searchlight of God's Word, which he refused.

They can't predict the salvation of half the people who are there. You can't predict his applications. You can't predict him. One seminary, I was persona non grata for seven years, six years, because of that very thing.

44:11 - 44:35 Read in full sermon