POWER IN EXPOSITORY PREACHING
by Faris D. Whitesell
www.fotbc.org
Chapter 4: Power Through ORGANIZATION 
By definition a sermon is an organized discourse. The better the organization, the better the sermon will probably be. If the preacher has applied the five processes recommended in gathering explanatory data regarding his text, he is now ready to think about the organization of his sermon. We believe that organization should come before argumentation, illustration, and application. If the preacher knows approximately what his outline is to be, he can arrange his arguments, illustrations, and application in the most forceful locations.
Good organization has great value in marshaling the material of the sermon so that it is clear and persuasive to the listener; and it has just as much value to the preacher for it helps him to arrange his material in the best possible order and to remember it easily. The mind of the hearer searches for the key idea of the sermon and for the points to support it. If these are not evident, the listener feels frustrated in his listening effort and bewildered as to the thrust of the message. In our questionnaire on expository preaching, we found that seventy-eight out of the 223 responding said that organizing the expository sermon was a major problem to them.
Regarding the value of a good outline, G. Campbell Morgan wrote: "I believe that the preparation of the plan is of far more value than the writing of the sermon. The plan represents your thought, the composition your expression…. We should not try to build up the body of the sermon without the skeleton. It is a great advantage when we can see the skeleton—though we must not make that figure go on all fours. Let the people see the bones, the ribs, the great things that form the framework. I am far more concerned about that than about the verbiage."1
Also, Halford E. Luccock said, "The power of a sermon lies in its structure, not in its decoration."2 Harold J. Ockenga wrote: "Next to his theme, the outline is the most important step in the preparation of the sermon. The outline must express the original idea. Let it be fresh, new, individual, personal…. I spend more time on this step than on any other."3 
What constitutes a good outline? Here is a condensation of the ideas of Ilion T. Jones: The outline should have unity, each point being a subthesis of the main thesis; it should have order, the points being co-ordinate; it should have proportion, all points being of parallel construction; it should have climax, the points being arranged in an ascending order. The wording should not be odd, smart or clever, but the points should be fresh, striking, and intriguing without being sensational.4
Often, otherwise good preachers do a poor job of outlining. Either they think anything will do, or they consider other parts of the sermonizing process more important, or they have never learned how to make an effective sermon outline.
Our main insistence is that the expository sermon outline be vital, not wooden. This idea comes from Harold C. Phillips in these words: "I think there is an advantage in not forcing an outline that does not come naturally, namely, this: an outline may be mechanical or organic, wooden or vital. In a mechanical outline the three points are like three bricks, any three will do. A vital outline is like a tree—it has roots, trunk, limbs, branches, leaves."5
Two extra requirements for the expository sermon outline are that it must be true to its Scripture passage, and it must reveal the major ideas in the passage. This still leaves plenty of opportunity for originality and freshness.
In a wooden outline the points say little in themselves. They divide the material but they need explanation and elaboration in order to interest and challenge. In a vital outline the points deal with challenging truth of a timeless nature. The points themselves convey meaning and stimulate thought. We might illustrate the difference by comparing two diving boards at a swimming pool. One is long and springy. The divers bounce up and down on it until it thrusts them high into the air for a dive downward into the depths of the pool. The other is a stiff wooden beam without resiliency. It is only an unresponsive platform from which divers may push themselves off into the pool with a splash. The vital sermon point is like the springy board giving a big push into thought, while the wooden point is like the stiff beam from which one must push himself.
The interrogative outline is wooden. It asks such interrogative questions as: What? When? Where? How? Why? What then? Suppose you are preaching on Ruth’s decision in Ruth 1:15-18, planning to involve the whole book as context. An interrogative outline would divide the material for you and raise questions for you to answer, but that is all. It would run something like this: 
1.	What was the decision? 
2.	Why was it made? 
3.	Who made it? 
4.	What did it cost? 
5.	What were the results? 
This outline is commonplace. Anyone can create it without trying. It stirs no interest. The preacher’s work is still to be done. What about a vital outline on this passage? Maybe you could take the theme, "The rewards of right decision," and you could say, "We see four rewards of a right decision in this book": 
1.	Refuge, 2:12 
2.	Rest, 3:1,18 
3.	Redemption, 4:1-11 
4.	Renown, 4:13-226 
You could adopt it and preach like an evangelist with this outline whereas the first would cause struggle and travail. Look at Romans 3:27-31. You might use the theme, "Righteousness by faith," and ask, 
1.	What is it? 
2.	Why is it? 
3.	What does it do? 
W. H. Griffith Thomas uses this thesis and outline, "God’s righteousness is independent of the law or anything man can do." 
1.	Righteousness by faith excludes boasting, vv. 27-28 
2.	Righteousness by faith is equally suited to all, vv. 29-30 
3.	Righteousness by faith establishes the law, v. 317 
Thomas’ outline cries out for you to preach on it. Go ahead and preach it. If you were preaching on Romans 5:1-11, your subject would be "Justification," and your outline, by the interrogative method, might be: 
1.	What is justification? 
2.	What are its blessings? 
3.	When do we have them? 
Harold J. Ockenga handles it better. Under the title, "The glorious benefits of being right with God," he discusses four benefits: 
1.	We have peace toward God 
2.	We have access to grace 
3.	We rejoice in hope of glory 
4.	We shall be saved through His life8 
When W. G. Coltman preached on Galatians 2:20, he might have handled it interrogatively under the theme, "The Victorious Life": 
1.	What is the victorious life? 
2.	Who can live it? 
3.	When may it be lived? 
4.	How is it related to Christ? 
But instead of this dull and wooden approach, he used the thesis, "This life involves three wonderful secrets": 
1.	Christ instead of me 
2.	Faith instead of feeling 
3.	"Now" instead of "then"9 
If we turn to the passage examined in the previous chapter, we could try the interrogative method of outlining it. Our theme might be, "The Praying Widow": 
1.	Why did the widow pray? 
2.	How did she pray? 
3.	What resulted? 
4.	What lessons for us? 
Maclaren combines it with the following parable of the Pharisee and the publican, Luke 18:1-14, under the title, "Three Kinds of Praying": 
1.	The wearisome widow and the unrighteous judge 
2.	The Pharisee and the publican10 
In spite of his homiletical genius, this outline lacks impact. J. C. Ryle discusses our passage in four and one half pages and puts his points, as he usually does, in the form of lessons: 
1.	The great importance of perseverance in prayer 
2.	God has an elect people upon the earth who are under His special care 
3.	True faith will be found very scarce at the end of the world11 
George A. Buttrick combines this parable with that of the friend at midnight, Luke 11:5-13, for one sermon on "The God Who Answers Prayer." After five pages of stimulating explanatory discussion, he seems to use these as his main points, though they are not clearly marked: 
1.	Jesus regarded prayer as the simple outpouring of human need

2.	Prayer must become a tireless beseeching before God can richly reward it

3.	Our prayers must be freed of insincerity and the trivial spirit before heaven’s bounty is unlocked

4.	Prayer is the central and determining force of a man’s life12 
The outlines above by Ryle and Buttrick avoid the interrogative pattern and deal in the realm of timeless, universal truths, and, therefore, they are more stimulating and preachable, though not couched in parallel phrasing. W. B. Riley deals with Luke 18:6-8 as a text under the title, "Christ’s Coming and the Eclipse of Faith." He says, "…the concluding sentence of the parable holds its most important truths": 
1.	The certainty of the Second Coming 
2.	The occasion of the Second Coming 
3.	The query concerning the Second Coming13 
This outline takes a topical approach to the text rather than an expository. The Pulpit Commentary suggests an outline based on the idea of three contrasts in the passage: 
1.	God in contrast with human avenger 
2.	God’s people in contrast with the widow 
3.	The long-suffering of God in contrast with the long-suffering of man14 
This is a vital outline and has preaching possibilities. The Preacher’s Complete Homiletic Commentary on the New Testament gives three outlines that could be reworked and used. Wells deals with the idea that men ought always to pray: 
1.	The helpless 
2.	The helper 
3.	The appeal 
4.	The encouragements15 
Miller, emphasizing the idea of continuing in prayer, calls us to keep in mind that: 
1.	God always hears the true prayer 
2.	The reason of God’s delay may be to increase our earnestness 
3.	Many prayers are never answered because men faint at God’s delay16 
Arnot uses the title, "The Conditions of Importunate Prayer": 
1.	Sense of need 
2.	Desire to get 
3.	Belief that God has in store what we desire 
4.	Belief that though He withholds awhile, He loves to be asked 
5.	Belief that asking will obtain17 
Spurgeon gives us a detailed and suggestive outline, using Luke 18:8 as his text, under the title, "The Search for Faith." He discusses the impressive features of his text: 
Remarkable if we consider the person mentioned as searching for faith
1.	When Jesus comes He will look for precious faith

2.	He will do so in His most sympathetic character

3.	The Son of man is the most likely person to discover faith if it is to be found

4.	Faith always looks to Christ

5.	The Son of man will give a wise and generous judgment in the matter

6.	Notice the time of scrutiny

7.	Notice the breadth of the region of search 
It is exceedingly instructive in connection with the parable of which it is a part
1.	He will do so in His most sympathetic character 
2.	The Son of man is the most likely person to discover faith if it is to be found 
Our text is suggestive in view of its form
1.	It warns us not to dogmatize about what the latter days will be 
2.	This question leads us to much holy fear as to the matter of faith 
3.	Many processes are in vigorous action which tend to destroy faith 
4.	In addition, are there not influences which dwarf and stunt faith? 
5.	Does not this invite us to intense watchfulness over ourselves? 
My text is very impressive in respect to personal duty 
1.	Let faith have a home in our hearts 
2.	Hold on to the Holy Scriptures as a great source of faith 
3.	Make certain that you are born of the Holy Spirit, for you cannot have faith otherwise 
4.	Believe in the precious blood of Christ shed for your sins 
5.	Never relax your confidence in the efficacy of prayer, for the widow used no other weapon than prayer in her importunity with the judge 
6.	Believe up to the hilt. Plunge into this sea of holy confidence in God and you shall find waters to swim in18 
Spurgeon’s outline is vital but goes considerably beyond the scope of his text. His habit of making practical suggestions is evident. The sermon plan is partly expository, but is also partly topical and textual. To conclude this review of outlines on Luke 18:1-8, the author presents two of his own outlines. They both deal with the passage from the viewpoint of the praying widow and are quite similar. The first is entitled, "End-time Praying," and uses the thesis, "This widow’s praying reveals four standards for all praying": 
1.	She prayed persistently, v. 3 
2.	She prayed definitely, v. 3 
3.	She prayed earnestly, vv. 3, 5 
4.	She prayed believingly, vv. 3-719 
The second outline, under the title "Power in Prayer," says, "This widow continued to pray and did not faint, or give up. When we analyze this story, we find that her praying had five characteristics": 
1.	She prayed perseveringly, vv. 3-5 
2.	She prayed publicly, vv. 3-6 
3.	She prayed pointedly, v. 3 
4.	She prayed pathetically, vv. 3-7 
5.	She prayed prevailingly, vv. 5-820 
These outlines are expository, simple, clear, stimulating, deal in timeless truths, and can be easily elaborated. Though the second has one more main point, it is a little better because the points are alliterative, and slightly more specific and picturesque. See our third outline on this passage in the chapter on preparation. Certain types of analytical outlines are also wooden. The analysis consists of general terms that really substitute for interrogatives. Note this outline by Walter T. Conner on I John 4:7-21 under the title, "The Obligation to Love": 
1.	The source of love 
2.	The manifestation of love 
3.	The reproduction of love 
4.	The perfecting of love21 
While these points are clear, comprehensive, and in parallel construction, they deal with: Where do we get love? How do we recognize it? What does it do? How do we complete it? The points in themselves do not answer the questions raised. That must await their develop-ment. But the next outline by Conner becomes vital. It deals with I John 5:1-12 under the title, "Faith in the Son of God," by the thesis, "There are set out in this passage four things about faith in the Son of God:" 
1.	Faith in Jesus as the Christ is evidence of the new birth 
2.	Faith gives victory over the world 
3.	This faith is in response to the testimony of God to His Son 
4.	Faith in the Son of God brings eternal life22 
Each of these points says something vital about the passage under study. Charles Simeon has a wooden outline on I Thessalonians 5:1-8. He uses the somewhat dull title, "Watchfulness Enjoined." After one and one half pages of explanation, he says, "We shall therefore speak of death and judgment as, in effect, the same to us; and we shall notice in succession": 
1.	The uncertainty of the period when death shall arrive 
2.	The character of those who are prepared for it 
3.	The duty of all in reference to it23 
He then proceeds to restate each point and discuss it; of course, Simeon’s expository volumes are not supposed to be full sermons, but only briefs of sermons. However, they do contain full outlines. While this particular outline states important ideas that are capable of expansion, it does so in a wooden way. However, some of Simeon’s outlines are vital and not wooden. For example, notice outline 2157 on Colossians 1:9-13. This he entitles, "Prayer for Growth in Grace," saying, "…he tells them what he prayed for on their behalf. He desired that they might advance": 
1.	In the knowledge of God’s will 
2.	In obedience to His commands 
3.	In the enjoyment of His presence 
4.	In submission to His dispensations 
5.	In thankfulness to Him for His mercies24 
This outline could undoubtedly be improved, but it has the virtues of dealing with timeless truths and practical responsibilities, then stating them in somewhat parallel construction. It is firmly rooted in the passage he discusses and has unity, clarity and simplicity. The mere contents outline is usually wooden. It is another form of the analytical outline. One could take I Corinthians 13 as his text and use the title, "The Excellency of Love Demon-strates Its Excellency": 
1.	The necessity of love, vv. 1-3 
2.	The evidences of love, vv. 4-7 
3.	The endurance of love, vv. 8-13 
This outline divides the material and suggests areas of discussion, but each point must be unfolded before there is challenge and interest. The writer uses this same title with the lead sentence, "Let us notice three ways by which love demonstrates its excellency": 
1.	Love makes life’s gifts profitable, vv. 1-3 
2.	Love makes life’s relationships beautiful, vv. 4-7 
3.	Love makes life’s contributions eternal, vv. 8-1325 
In addition to parallel construction, each point in this last outline states a timeless, universal truth with vitality. John A. Broadus has an expository sermon on John 4:32-38 with the title, "Some Laws of Spiritual Work." Using the thesis, "Now, from this passage with its images, I have wished to discourse upon some laws of spiritual work," he lists four points: 
1.	Spiritual work is refreshing to soul and body 
2.	There are seasons in the spiritual sphere—sowing seasons and reaping seasons 
3.	Spiritual work links the workers in unity 
4.	Spiritual work has rich rewards26 
This is a vital outline, stemming directly from the text and unfolding the passage satisfactorily and interestingly.
The best guarantee of sound sermonic organization lies in using the theme-thesis-key-word system of outlining. Every passage has a subject, a broad, general concept such as prayer, faith, hope, peace. Any subject can be broken down into themes or narrower concepts: the source of faith, the nature of faith, the power of faith, the loss of faith. Every passage will suggest several themes. The preacher selects the one that suits his purpose best, and narrows it still more into a thesis. The thesis adds a predicate to the theme, making it an affirmation, an interrogation, or an exhortation. If the theme were "the power of faith," the thesis might be, "Christians should experience the power of faith," or "How many Christians experience the power of faith?"
The thesis breaks down into main points, or divisions, by applying one of the interrogatives: Why? How? When? Where? What? Who? If we apply the interrogative, How? to the first thesis above, we get the key words, "Ways," "Methods," "Processes," or other synonyms. Every main point must be a way of experiencing the power of faith, but each point must be taught in the passage being expounded. Let us suppose that the main points are obtained: 
1.	Through study of the Word of God 
2.	Through faithful prayer to God 
3.	Through service for the people of God 
Each point is separate and distinct, yet vitally related to each other through the key word.
The thesis (sometimes called the proposition, the central statement, the controlling asser-tion, or the hinge of the sermon) is the integrating center of the sermon. It is the sermon in a nutshell, the whole sermon condensed into one sentence. J. H. Jowett always worked hard to obtain the best phrasing of this central statement.
The thesis should be a generalization conveying a timeless, universal truth, in a simple sentence, important enough to be worthy of unfolding into a sermon. But the thesis must be taught in the text. The purpose of the thesis is to clarify what the sermon is about, to unify its thoughts, and to simplify the discussion. The didactic thesis simply lays down an important affirmation to be proved or explained in the outline; the sermonic thesis lays responsibility on the listeners by incorporating the words, "You should," "You ought," or "You must." The interro-gative thesis is in the form of a question to be answered by the main points. The hortatory thesis is an exhortation in the form of "Let us…," or "Make certain…" or some such phrase.
The key word is not the subject word, the theme word, or the central word of the main idea; it is a plural noun telling what the main points are. Such plural nouns as reasons, ways, steps, stages, areas, answers, assurances, directives, incentives, visions, are key words. We use only one key word in a single outline.
The key word has seven values: 1) to classify, label, or catalogue the main points, keeping them all in one category; 2) to point the direction you intend to follow with your thesis; 3) to give unity to the sermon; 4) to aid in parallel construction of main points; 5) to test the main points proving whether or not they fit the outline; 6) to link the main points together, tying them into a neat bundle; 7) to make the sermon easier to memorize and easier for the hearers to remember.
This system may seem mechanical and rigid, and it is, but not offensively so. But it saves time and helps the preacher do a better job of sermonic organization. It gives that power in organization which we seek. A fuller discussion of it will be found in Chapter 5 of Variety in Your Preaching, by Perry and Whitesell. 
Various ways of outlining, some of them clever and unique, are demonstrated by H. E. Luccock in Chapter 13 of In the Minister’s Workshop, and in Chapter 6 of Principles and Practices of Preaching, by Ilion T. Jones, but they cannot all be applied to expository preaching.
Chapter 5: Power Through ARGUMENTATION 
Today people are not used to lengthy or heavy arguments but are swayed more by humor and emotion than by reason.