Narrative Homiletics for Preaching Life Application Techniques
Narrative homiletics, while not explicitly named in biblical texts, draws upon the biblical emphasis on clear, edifying communication in preaching. The apostle Paul, for instance, highlights the importance of speaking in a way that builds up the church, contrasting it with speaking in tongues without interpretation, which he considers unprofitable [5]. The goal of preaching, according to Paul, is to declare the "testimony of God" not with "excellency of speech" or "arts of rhetoric," but with a focus on the message itself [3]. This suggests that the method of delivery should serve the content, making it accessible and impactful.
The concept of "prophesying" in the New Testament, as discussed by Paul in 1 Corinthians 14, is defined as speaking to others for "edification, and exhortation, and comfort" [2]. This aligns with the aims of narrative homiletics, which seeks to engage listeners and apply biblical truths to their lives. The Methodist commentator Adam Clarke notes that prophesying is to be preferred over speaking in tongues because it is superior in its ability to edify the church [2]. Matthew Henry, a Nonconformist commentator, similarly emphasizes that spiritual gifts should be used for the "greatest good," and that speaking in foreign languages without interpretation is "unprofitable" and "useless to the church" [5]. This underscores the need for preaching to be understandable and relevant to the congregation.
The Old Testament also provides examples of God communicating through various means to instruct and save His people. Adam Clarke, commenting on Hosea 12:10, notes that God "used every means, and employed every method, to instruct and save" Israel, including prophets who spoke plainly, declared visions, and used "similitudes, symbols, metaphors, allegories" [1]. These methods are akin to narrative approaches, which employ storytelling and imagery to convey spiritual truths. The purpose of such communication was to "fix your attention, and bring you back to your duty and interest" [1]. This historical precedent suggests that diverse and engaging communication styles have always been part of divine revelation.
Preachers are exhorted to ensure that their message is indeed "God's message" and not merely their "own creed or confession of faith" [4]. This requires grounding all exhortations and doctrines in the "oracles already delivered," meaning the revealed Word of God [7]. The emphasis is on delivering God's word with reverence and ensuring its authenticity [4]. The apostle Paul saw himself as a "herald" (Greek: kērux) and "teacher" of the Gentiles, indicating a role of proclaiming a message [6]. This role implies a clear and authoritative declaration of truth, which narrative homiletics can facilitate by presenting biblical narratives in a compelling and applicable manner.
Sources
- Hosea (Methodist/Wesleyan) “Adam Clarke on Hosea 12:10: I have also spoken - I have used every means, and employed every method, to instruct and save you. I have sent prophets, who spake plainly, exhorting, warning, and beseeching you to return to me. They have had Divine visions, which they have declared and interpreted. They have used similitudes, symbols, metaphors, allegories, etc., in order to fix your attention, and bring you back to your duty and interest. And, alas! all is in vain; you have not profited by my condescension. This text St. Paul seems to have had full in view, when he wrote, Heb 1:1 (note): "God who”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 14 (introduction): We should earnestly desire spiritual gifts; but prophesying is to be preferred, because it is superior to the gift of tongues, Co1 14:1, Co1 14:2. Prophesying defined, Co1 14:3. How to regulate this supernatural gift of tongues, in teaching for the edification of the Church, Co1 14:4-13. In praying and giving thanks, Co1 14:14-17. Those who speak with tongues should interpret that others may be edified, Co1 14:18-22 What benefit may accrue from this in the public assemblies, Co1 14:23-28. How the prophets or teachers should act in the Church, Co1”
- 1 Corinthians (Methodist/Wesleyan) “Adam Clarke on 1 Corinthians 2:1: When I came to you - Acting suitably to my mission, which was to preach the Gospel, but not with human eloquence, Co1 1:17. I declared to you the testimony, the Gospel, of God, not with excellency of speech, not with arts of rhetoric, used by your own philosophers, where the excellence of the speech recommends the matter, and compensates for the want of solidity and truth: on the contrary, the testimony concerning Christ and his salvation is so supremely excellent, as to dignify any kind of language by which it may be conveyed. See the Introduction, Section 2.”
- Ezekiel (Methodist/Wesleyan) “Adam Clarke on Ezekiel 2:4: Thou shalt say unto them, Thus saith the Lord - Let them know that what thou hast to declare is the message of the Lord, that they may receive it with reverence. Every preacher of God's word should take heed that it is God's message he delivers to the people. Let him not suppose, because it is according to his own creed or confession of faith, that therefore it is God's word. False doctrines and fallacies without end are foisted on the world in this way. Bring the creed first to the Word of God, and scrupulously try whether it be right; and when this is done, leave ”
- 1 Corinthians (Nonconformist/Puritan) “Matthew Henry on 1 Corinthians 14 (introduction): In this chapter the apostle directs them about the use of their spiritual gifts, preferring those that are best and fitted to do the greatest good. I. He begins with advising them of all spiritual gifts to prefer prophesying, and shows that this is much better than speaking with tongues (Co1 14:1-5). II. He goes on to show them how unprofitable the speaking of foreign languages is, and useless to the church; it is like piping in one tone, like sounding a trumpet without any certain note, like talking gibberish; whereas gifts should be used for ”
- 1 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 1 Timothy 2:7: Whereunto--For the giving of which testimony. I am ordained--literally, "I was set": the same Greek, as "putting me," &c. (Ti1 1:12). preacher--literally, "herald" (Co1 1:21; Co1 9:27; Co1 15:11; Ti2 1:11; Tit 1:3). He recurs to himself, as in Ti1 1:16, in himself a living pattern or announcement of the Gospel, so here "a herald and teacher of (it to) the Gentiles" (Gal 2:9; Eph 3:1-12; Col 1:23). The universality of his commission is an appropriate assertion here, where he is arguing to prove that prayers are to be made "for all men" (Ti1 2:1). ”
- 1 Peter (Methodist/Wesleyan) “Adam Clarke on 1 Peter 4:11: If any man speak - In order to explain or enforce God's word, and edify his neighbor, let him do it as those did to whom the living oracles were committed: they spoke as they were inspired by the Holy Ghost. Those, therefore, at Pontus, etc., who undertook to teach others, should speak by the same influence; or, if not under this immediate influence, should speak as or according to the oracles already delivered, grounding all their exhortations and doctrines on some portion of that revelation already given. This command is sent to every man upon earth in holy order”