Using Narrative Structures in Biblical Preaching Effectively
Effective biblical preaching often utilizes narrative structures to convey God's message, drawing from the Bible's own rich storytelling tradition. The Bible itself contains numerous narrative forms, from historical accounts to prophetic call narratives, which serve to legitimate the prophet's words and introduce key themes [10]. Preachers are exhorted to "preach the word" and to do so with "every form of patient instruction" [1]. This suggests a variety of methods, including those that engage listeners through story.
One way to employ narrative effectively is to trace biblical themes through various stories. For instance, the concept of sin is woven throughout Scripture, beginning with the disobedience of the first pair in Genesis, which is described not merely as eating an apple but as a profound act of self-love, dishonor to God, and ingratitude [5]. This initial act of rebellion sets a narrative precedent for understanding sin as a deliberate, insolent act against God [6]. The Psalms affirm that all humans are born sinners, with the wicked indulging this nature while the godly strive against it [3]. Paul further develops this narrative in Romans, teaching about universal sinfulness among both Gentiles and Jews before introducing righteousness through faith [7]. Preachers can narrate this progression, showing how sin's pervasive power necessitates God's intervention.
Another approach involves using narrative to illustrate the consequences of sin and the path to repentance. The Bible frequently depicts afflictions as beneficial, serving to teach God's will, turn people to Him, and lead them to seek Him in prayer [2]. For example, the narrative of Israel's repeated turning away from God and subsequent suffering often leads to repentance and restoration. Preachers can highlight these narrative arcs to demonstrate God's consistent character and His desire for humanity's return.
Furthermore, narrative preaching can clarify complex theological concepts by embedding them in relatable stories. For instance, the idea that "he that committeth sin is of the devil" [4] can be understood through the narrative of imitation rather than direct generation, as Augustine noted, where individuals become children of the devil by imitating his actions [4]. This narrative distinction helps to explain the nature of spiritual lineage. By presenting these truths within their biblical narrative contexts, preachers can make the message more accessible and impactful, aligning with the biblical emphasis on instruction and application [9]. The goal is not merely eloquent speech, but the clear declaration of God's testimony [8].
Sources
- II Timothy “II Timothy 4:2 (BSB) — Preach the word; be prepared in season and out of season; reprove, rebuke, and encourage with every form of patient instruction.”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Afflictions Made Beneficial — In promoting the glory of God -- Joh 9:1-3; 11:3,4; 21:18,19. In exhibiting the power and faithfulness of God -- Ps 34:19,20; 2Co 4:8-11. In teaching us the will of God -- Ps 119:71; Isa 26:9; Mic 6:9. In turning us to God -- De 4:30,31; Ne 1:8,9; Ps 78:34; Isa 10:20,21; Ho 2:6,7. In keeping us from again departing from God -- Job 34:31,32; Isa 10:20; Eze 14:10,11. In leading us to seek God in prayer -- Jdj 4:3; Jer 31:18; La 2:17-19; Ho 5:14,15; Jon 2:1. In convincing us of sin -- Job 36:8,9; Ps 119:67; Lu 15:16-18. In leading us to con”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 3:8: He that committeth sin is of the devil--in contrast to "He that doeth righteousness," Jo1 3:7. He is a son of the devil (Jo1 3:10; Joh 8:44). John does not, however, say, "born of the devil." as he does "born of God," for "the devil begets none, nor does he create any; but whoever imitates the devil becomes a child of the devil by imitating him, not by proper birth" [AUGUSTINE, Ten Homilies on the First Epistle of John, Homily 4.10]. From the devil there is not generation, but corruption [BENGEL]. sinneth from the beginning--from the time that any beg”
- Genesis (Presbyterian) “Jamieson, Fausset & Brown on Genesis 3:13: beguiled--cajoled by flattering lies. This sin of the first pair was heinous and aggravated--it was not simply eating an apple, but a love of self, dishonor to God, ingratitude to a benefactor, disobedience to the best of Masters--a preference of the creature to the Creator.”
- Psalms (Protestant academic) “Tyndale House on Psalms 19:13: 19:13 An individual who commits deliberate sins does so with an insolent (86:14) or arrogant (119:21, 69) attitude. • The great sin is rebellion (see 32:1).”
- Romans (Protestant academic) “Tyndale House on Romans 1:18: 1:18–3:20 Paul delays exploring the theme of righteousness through faith (see 3:21) until after he first teaches about universal sinfulness. Gentiles (1:18-32) and Jews (2:1–3:8) are equally under sin’s power and cannot find favor with God by any action of their own (3:9-20). 1:18 God’s anger is not a spontaneous emotional outburst, but the holy God’s necessary response to sin. The Old Testament often depicts God’s anger (Exod 32:10-12; Num 11:1; Jer 21:3-7) and predicts a decisive outpouring of God’s wrath on human sin at the end of history. While Paul usually de”
- 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.”
- Deuteronomy (Nonconformist/Puritan) “Matthew Henry on Deuteronomy 4:1: This most lively and excellent discourse is so entire, and the particulars of it are so often repeated, that we must take it altogether in the exposition of it, and endeavour to digest it into proper heads, for we cannot divide it into paragraphs. I. In general, it is the use and application of the foregoing history; it comes in by way of inference from it: Now therefore harken, O Israel, Deu 4:1. This use we should make of the review of God's providences concerning us, we should by them be quickened and engaged to duty and obedience. The histories of the year”
- Ezekiel (Protestant academic) “Tyndale House on Ezekiel 1:1: 1:1–3:27 Old Testament prophetic books often begin with a “call narrative” that gives details of the prophet’s commissioning to his office (e.g., Jer 1:4-19). The prophetic call narrative demonstrated that the prophet’s words were legitimate, showing that he spoke as the Lord’s ambassador. It often introduced themes that his prophecy would address in greater detail, just as the overture to a symphony introduces the musical motifs that form the basis for the composition that follows. The focus of Ezekiel’s call narrative is the Lord’s impending judgment of his peop”