What Hebrews Teaches Us about Preaching
- Wednesday, November 06, 2013
I think I can make a pretty good case that Hebrews was a sermon, probably, in fact, a handful of sermons stitched together to respond to the urgent needs of a community in crisis. (You’re just going to have to trust me on this one.) Here I want to reflect on three things aspiring pastors like myself—and, I suspect, seasoned ones too—can learn from the wise pastor who prepared this sermon.
#1: What sort of sermons—solutions—should we offer? The pastor models for us what we should do to address the needs of people within our churches. He’s met with a problem as multi-faceted as it is urgent and he thinks long enough about it to tell the difference between its implications and its cause. Then he identifies what part of his community’s confession—what part of the Gospel—they needed to hear to confront their problem and heal their spiritual disease at its source (for a summary, see, esp., 4:14–16; 10:19–21). Pretty straightforward. It’s pretty simple, even if it’s not often very easy. There’s quite a bit more I might say about this one, but let me here simply draw out two further implications. First, we need to listen. That’s right. Listen. We need to spend the energy necessary to get the “pulse” of our communities, to know our people’s hurts, disappointments, fears, accusations, doubts, etc. (After all, we’re not looking to do exploratory surgery with every sermon.) To put it another way, as pastors we’ve got more than one “text” to exegete each week. And, added to this, we need to follow Hebrews lead and commit ourselves to a robust, probing grasp of the Gospel so that we’re ready and able to faithfully, nimbly, and insightfully bring it to bear on the needs of our flocks.
#2: What shape should our sermons—our solutions—take? The pastor also models how we should bring the Gospel to bear on our community’s needs. He doesn’t simply meet their problems with Gospel aphorisms, with naked Gospel propositions, with—forgive the way I’m going to put this—dogmatic theology. Rather, he brings the Gospel to bear by placing his people and their problems within God’s story. He meets their needs with biblical theology. He places his friends, first, in the story’s broadest context—Jesus and Adam (1:5–14; 2:5–9, 10–18)—and, then, in one of its narrower story-lines: Jesus and Israel (spec. Levi; 5:1–10; 7:1–10, 11–28; 8:1–13; 9:1–10, 11–28; 10:1–18). In both places, the author shows the audience that what the Gospel asserts about Jesus corresponds to what earlier parts of the story anticipated and, moreover, prepares the audience for the story’s next chapter. We might say, then, that there’s a satisfying movement, complete with an eschatology, to the author’s response.
#3: How should our sermons—our solutions—be administered? Finally, the pastor models for us how our sermons—our solutions—should be administered. At the heart of his response (see, e.g., 10:22–25, esp. vv. 24–25), the pastor insists that the community of faith—the church—is an indispensable part of the solution, an urgently-important means of grace. If the gospel work of our sermons is to have its full effect, the church must be actively involved. The pastor encourages his friends to follow his example and do the hard work of insightfully-preaching the Gospel to one another. The pastor makes it clear, in other words, that his and the other elders’ leadership was insufficient. His friends needed the member-to-member ministry of the word; they needed the pastoral oversight of the community itself.
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