FELLOWSHIP OF CHRISTIAN UNIONS

TABLE OF CONTENTS
CHAPTER ONE: INTRODUCTION 3
1.0 WHAT IS BEST-P? 3
2.0 ORIGIN OF BEST-P 3
3.0 THE BEST-P CONCEPT 3
4.0 WHY BEST-P GROUPS 3
4.1 The Need 3
4.2 General Objectives of BEST-P Training 4
5.0 WHY THIS MANUAL? 4
6.0 CONCLUSION 4
CHAPTER TWO: BIBLICAL HERMENEUTICS 6
1.0 INTRODUCTION 6
1.1 Definition: 6
1.2 Three Perspectives of the Interpretive Task: 6
2.0 THE NEED FOR/IMPORTANCE OF HERMENEUTICS. 6
2.1 Possible Dangers Associated With the “Special Divine Light” 7
3.0 THE HOLY SPIRIT IN HERMENEUTICS. 7
4.0 THE QUESTION OF MEANING 8
5.0 CONTEXT 8
5.1 Understanding Context 8
5.2 The Literary Context 8
5.2.1 Importance of Literary Context 9
5.2.2 Principles of Hermeneutics Relating to LC. 9
5.2.3 Circles of Contextual Study 9
5.3 Socio Historical and Cultural Context 10
5.4 Canonical/Theological Context 11
6.0 THE 4 LEVELS OF THE HERMENEUTICAL ENTERPRISE 11
6.1 Exegesis 11
6.2 Contextualising 12
6.3 Devotional 12
6.4 Sermonic. 12
7.0 CONCLUSION: A CALL TO COMMITMENT 12
7.1 A commitment to good interpretation. 12
7.2 A commitment to faithful application. 12
7.3 A commitment to faithful proclamation. 13
References: 13
CHAPTER 3: INDUCTIVE BIBLE STUDY 14
1.0 INTRODUCTION 14
1.1 Why Study the Bible 14
1.2 3 Ways of Reading the Bible 14
1.5 Advantages of IBS 15
1.6 The 3 Steps of IBS 15
1.7 The Form of Bible Study could be 15
1.8 Summary 15
2.0 OBSERVATION. 16
2.1 Determine the Literary Form. 16
2.2 See the Big Picture. 16
2.3 Use the Seven Basic Fact Finding Questions (7FFQs) 16
2.4 Find Clues to the Writer’s Emphasis 17
2.5 Determine the Means of Persuasion. 17
2.6 Keep Asking Questions. 17
3.0 INTERPRETATION 18
3.1 Determine the Writer’s Purpose. 18
3.2 Respect the Original Context 18
3.3 Guiding your interpretation: 18
3.4 Challenges to Bible Interpretation. 18
3.5 Bridging the Gaps. 19
3.6 Understanding Figures of Speech. 19
3.7 Checking Your Interpretation. 21
3.8 Take Note 21
4.0 APPLICATION 22
4.1 The Purpose of Application 22
4.2 The Mirror: Letting the Truth Confront Our Lives. 22
4.3 Get Practical: Acting on the Truth 22
4.4 Note 23
5.0 CONCLUSION 23
CHAPTER FOUR: EXPOSITORY PREACHING 24
1.0 INTRODUCTION 24
1.1 Definition 24
1.1.1 Preaching 24
1.1.2 Expository Preaching 24
1.2 Advantages of Expository Preaching 24
2.0 COMPONENTS OF AN EXPOSITORY SERMON 25
2.1 Background: The World of the Bible 25
2.2 Exegesis: Biblical Interpretation 25
2.3 Application: Applying the Truths to Daily Life 26
4.0 SERMON PREPARATION 26
4.1 Preliminaries 26
4.1.1 The choice of a text. 26
4.1.2 The theme: 26
4.1.3 Sermon outline. 26
4.1.4 Prayer 26
4.2 Introduction 26
4.3 The Body 27
4.4 The Conclusion 27
5.0 SERMON DELIVERY 27
5.1 Methods of delivery 27
5.1.1 The extemporaneous delivery 27
5.1.2 Reading the Manuscript 28
5.1.3 Recitation 28
5.1.4 Memorization Modified 28
5.2 Points to Note: 28
6.0 CONCLUSION 29
CHAPTER FIVE: HOMILETICS 30
1.0 INTRODUCTION 30
2.0 DEFINITIONS 30
2.1 Preaching 30
2.2 Sermon 31
2.3 Homiletics 31
3.0 TYPES OF SERMONS 31
3.1 Textual 31
3.2 Topical 31
3.3 Biographical 31
3.4 Book Exposition 31
4.0 PREACHER’S PREPARATION I 31
5.0 PREACHER’S PREPARATION II 32
5.1 Choose your Passage depending on 32
5.2 Study the Passage 32
5.3 Do Auxiliary reading / listening 32
5.4 Outline the sermon 33
5.5 Amplifying the Sermon 34
5.6 Unifying the Sermon 35
5.7 Introducing the Sermon 35
5.8 Illustrating the Sermon 36
5.9 Concluding the Sermon 37
6.0 PREACHING THE SERMON 37
6.1 Final Preparation 38
6.2 Sermon Delivery 39
6.3 Personality Guidelines 39
6.4 Some Vital Equipment 40
6.5 Principles Of Public Speaking 40
7.0 CONCLUSION 41
CHAPTER SIX: CHRISTIAN APOLOGETICS 42
1.0 INTRODUCTION 42
1.1 Towards a Definition 42
1.2 Historical Background 42
1.3 Biblical Mandate for Apologetics 43
1.4 Task of Apologetics 43
2.0 THE NATURE OF APOLOGETICS – BASIC SKILLS REQUIRED 44
2.1 Good Reasoning 44
2.2 Knowledgeable 45
2.3 Gentle and Respectful 45
3.0 SCOPE OF APOLOGETICS 45
4.0 HOW TO BE INVOLVED 45
4.2 Pick an issue 46
4.3 Go on the Offensive 47
5.0 Why Apologetics? 48
5.1 From Western Secularism. 48
5.2 From Eastern Pantheism 48
5.3 From our own African beliefs and traditions 48
6.0 RELEVANT AND PIVOTAL ISSUES IN OUR KENYAN CONTEXT 48
6.1 Why am I a Christian rather than … 48
6.2 Experientialism. 49
6.3 What is Truth and Who Says Something is True? 50
6.4 The Neglect of the Great Commission. 52
6.5 Ethical Ambivalences. 52
6.6 National Issues 52
7.0 THE AIM OF APOLOGETICS 52
8.0 CONCLUSION: LIVING AN APOLOGETIC LIFE 52
9.0 REFERENCE 53
CHAPTER SEVEN: WRITING A BIBLE STUDY GUIDE 54
1.0 WHY IS WRITING YOUR OWN BIBLE STUDY GUIDES SO IMPORTANT? 54
2.0 THE PROCESS OF WRITING THE GUIDE? 54
2.1 Preparation 54
2.2 Study 54
2.3 Formulating Questions 55
2.4 Finishing Up 56
3.0 EDITING THE GUIDE 56
3.1 Title of the Guide 56
3.2 Sub-Divisions 56
3.3 Hermeneutical Accuracy 56
3.4 Topic of Each Study 56
3.5 Sub-Topics 57
3.6 Memory Verse 57
3.7 Introduction 57
3.8 Preface 57
4.0 PRE-TESTING 57
CHAPTER EIGHT: ACTIVITIES FOR BEST-P GROUPS 58
1. TRAINING: 58
2. PRESENTATIONS 58
3. EVALUATION 59
4. REFLECTIONS, DISCUSSIONS AND OPEN DEBATES 59
5. WRITING BIBLE STUDY GUIDES 59
SAMPLE SCHEDULE FOR BEST-P MEETINGS THROUGH THE YEAR 60
APPENDIX ONE: BEST-P SERMON EVALUATION SHEET 61
1.0 INTRODUCTION 61
2.0 BODY OR MAIN STRUCTURE OF SERMON 61
3.0 CONCLUSION 61
4.0 ANALYSIS OF CONTENT 61
5.0 SUPPORT MATERIALS 61
6.0 ANALYSIS OF STYLE 61
7.0 TIME 62
APPENDIX TWO: RESOURCE PEOPLE 62
APPENDIX THREE: REFERENCES 63
1.0 For Background Information 63
2.0 For Inductive Bible Study 63
3.0 For Hermeneutics 63
4.0 For Homiletics and Expository Preaching 63
ACKNOWLEDGEMENTS 65

CHAPTER ONE: INTRODUCTION

1.0 WHAT IS BEST-P?
“BEST-P” is an acronym for Bible Exposition Self – Training Program. It is a long term group oriented training program on Bible study and expository preaching skills.

2.0 ORIGIN OF BEST-P
The first BEST-P group was formed after Ezra ’89 (The FOCUS Annual Bible and Leadership Training Conference) when some of the delegates felt that they wanted to put into practice what they had learnt during the conference that at that time was exclusively for Christian Union Leaders. The group was meant to help the members become good Bible expositors through a self training program. It was to provide the necessary challenge to help each other to be better Bible students and to prepare adequately before they presented their expositions. The rest would then evaluate the presenter in order to help them improve during their future presentations. BEST-P groups have since continued to increase in number with several CUs having them within the Campus.

3.0 THE BEST-P CONCEPT
Bible Exposition Self-Training Program focuses on skills of Bible study, bible exposition and preparation of bible study guides. The group is initially trained on inductive Bible Study, principles of bible interpretation and the art of sermon preparation and presentation.
The group will then decide on the book(s), passages or themes of the bible to be studying. Each participant will be assigned a study unit. In their personal study, the participants will do a thorough study seeking to apply the skills learnt and organize the study materials into a sermon. After this, every participant will do a presentation with the rest of the group members forming the audience. The group will evaluate the work focusing on the interpretation of the text, the flow and content of the sermon and the manner of presentation. They will make their contributions and comments which the presenter will consider in his final write-up and future presentations. Since evaluation is a key aspect of this training, the group will use a detailed evaluation form.

4.0 WHY BEST-P GROUPS
4.1 The Need
For any person with a deep commitment to the scriptures, a casual look into the content and manner of presentation of a good number of sermons in different fellowships and media programs would bring grief to the heart. This is because in these, there is blatant misinterpretation of the scriptures, so that God is misrepresented from the pulpit. Whereas sometimes this is the result of wilful twisting to achieve selfish goals, many more times it is the result of sheer incompetence/ lack of know-how on the part of the ministers.
Every year, the Christian Unions in Kenya produce hundreds of graduates who have gone through discipleship and training meant to equip them for godly impact. Because of their position in society by virtue of their level of education, these graduates largely find themselves in positions of leadership wherever they go, and this includes their local churches. Indeed, one FOCUS associate, John Ng’ang’a, has often insisted that the CU program should be some form of Bible School. This, he says, is because Christian graduates will be expected to know a lot about their faith because they have been to University/College, irregardless of their area of specialisation. When they go back to their local churches, many will be expected to preach. The question is: To what extent do the CUs prepare the members for this role? But even before they have to preach in churches outside, the Christian Union offers its members multiple opportunities to share God’s Word in such forums as person-to-person evangelism, CU meetings, Evangelistic team/ministry meetings, CU missions etc. It is very crucial that these opportunities be used for maximum impact.
BEST-P is an attempt to meet the Church’s need for sound and effective bible teachers by equipping college students with the passion, skills and attitudes required. Even though the CUs, through their regular programs, do a lot to this end, there is need for more conscious effort and an opportunity for those interested to go deeper. BEST-P offers this opportunity.

4.2 General Objectives of BEST-P Training
Through this training, it is targeted that the participants will at the end be passionately committed to the scriptures through:
 Diligent, consistent and thorough study
 Faithful application in their own lives
 Faithful and effective preaching

5.0 WHY THIS MANUAL?
This BEST-P Manual is designed to give guidance and direction to the BEST-P groups in their operations. It contains useful notes on the various areas that would be of interest to members in this program. It is designed to help new BEST-P groups and new members to be equipped with the necessary knowledge and skills for Bible study, sermon preparation and delivery. Hopefully, it will also help sustain the impetus of these groups and encourage more people to join. However, regular trainings for these groups and consultations with the FOCUS staff will still be essential. It might also be necessary for the BEST-P groups to invite some FOCUS Staff to participate in their meetings to help answer questions that are likely to arise during the meetings. Even though this manual is designed to be as self explanatory is possible, some of the things it contains are not exhaustive and may require some explanation.

6.0 CONCLUSION
We need to remember that the primary purpose of BEST-P is to help us “improve our serve” and not to equip us to look for other people’s mistakes. We need to allow God to use us as a tool in his household and whatever we do, we ought to do it as unto the Lord and not unto men.
Definitely, when we become good Bible students we will not simply accept anything that is told to us from the pulpit. We shall seek to find out, like the Bereans (Acts 17:11), if what is being said to us is from Scripture or not. If we have to correct others, let us do it with gentleness and respect (1 Pet 3:15).
One of the things that will have to be born in the minds of all BEST-P members is that we should avoid making the Program a purely academic exercise. We should rather allow God to use these groups to build up the members. We should aim at making our expositions to have a word in season to minister to the listeners and to inspire hope among those who are hungering and thirsting after righteousness.
It may also be helpful for the BEST-P members to consider undergoing some more elaborate training in these areas as it will be a great investment for the body of Christ in this country and in the world as a whole.

CHAPTER TWO: BIBLICAL HERMENEUTICS

1.0 INTRODUCTION

1.1 Definition:
“The word of God was given to bring the lives of God’s people into conformity with the will of God. Between the written word and its appropriation by the believers lies the process of interpretation, or hermeneutics.” Hermeneutics can therefore be understood to mean the theory and practice of (Biblical) interpretation.

1.2 Three Perspectives of the Interpretive Task:
 Hermeneutics is a science: it provides a logical orderly classification of the laws of interpretation.
 Hermeneutics is an art: it is an acquired skill demanding both imagination and an ability to apply the ‘laws’ to selected passages or books. Such can never be merely learned in the classroom but must be perfected from extensive practise in the field.
 Hermeneutics, when applied to scripture, is a spiritual act, depending upon the leading of the Holy Spirit. Human efforts (alone) can never properly divine the message of the word of God. So we must depend upon God and not just upon humanly derived hermeneutical principles when studying the Bible. This is the doctrine of illumination.

2.0 THE NEED FOR/IMPORTANCE OF HERMENEUTICS.
A major question for many is this: Is hermeneutics necessary, after all? Isn’t Gods word supposed to be plain and simple, food for ordinary folk? Do we need any ‘special’ acquired and developed skills for it?
The Goal of interpretation is to discover God’s word for us today which first of all was God’s word to them then. The word of God is utilitarian in nature. It has been given that we may use it. The goal of Bible interpretation is to help the student of God’s word to discern it accurately, guard against error in doctrine and practise, live it out, experience spiritual growth through it and proclaim it to others. We study hermeneutics because interpretation is a basic skill in.
To appreciate the need for hermeneutics, one needs to first of all appreciate the nature of scripture: Divine, yet human. Scripture is God’s word written by human authors within a specific culture and geographical location, and within an agreeable time-frame. In other words, the word of God originated in a particular historical context – the Hebrew and Greaco-Roman world. But the evolvement of time has brought about changes in technology, transport and communication, cultural transposition, scientific discoveries, scholarly approach to things, etc. Now, because people understand their world on the basis of what they know and have experienced, and because we live in an age far removed from the people of the Bible times, how do we allow the scripture to say what it meant in its original situation and yet still make it relevant for us today, in spite of the time, cultural, geographical, language and economic distance between the Bible times and today? Hermeneutics plays this significant role.
In the pursuit of this meaning/message, we encounter the reality that, as Grant Osborne says, “Scripture does not automatically cross cultural barriers to impart its meaning. Moreover, by the very fact that scholars differ so greatly when interpreting the same passage, we know that God does not miraculously reveal the meaning of passages whenever they are read. While gospel truths are simple, the task of uncovering the original meaning of specific texts is complex and demands hard work.” 1
We need to learn how to interpret, or else we significantly reduce the potential value of scripture to us. As J. I. Packer says: “‘Give me understanding, that I may keep thy law.’ Every day, this should be your prayer, and mine too, for it is not enough for us to know the text of scripture if then we fail to understand it, so that we think we are living by it when we are not. …. The Psalmist asked God for understanding, and so should we, lest after vindicating scripture as the written word of God we should still fail, as we say, to “get the message…..Under what conditions can the Bible, viewed as inspired and inerrant divine instruction, actually exert authority over us? My answer is this: Scripture can only rule us so far as it is understood, and it is only understood so far as it is properly interpreted. A misinterpreted Bible is a misunderstood Bible, which will lead us out of God’s way rather than in it.” 2
Lest we stand accused of removing the scriptures from the ordinary person, and making it a preserve of the intellectuals, we must ask ourselves the question: what about the “ordinary folk”? The grandmother in the village who cannot even attempt to pronounce the word ‘hermeneutics’?
The knowledge and practise of Bible interpretation is a matter in which, as with all other aspects of our Christian living, we need to grow. Through the providence of God, we are at different levels, and have diverse potentials. Again Osborne offers a helpful thought: “There are many levels of understanding: devotional, basic bible study, sermonic, term paper or dissertation. Each level has its own validity and its own process. Furthermore, those who wish to learn the hermeneutical principles that pertain to these various levels may do so. They are not restricted to any “elite” but are available to all who have the interest and the energy to learn them. Basic hermeneutics can and should be taught at the level of the local church.” 1

2.1 Possible Dangers Associated With the “Special Divine Light”
The Holy Spirit and spiritual life make a person more responsive to the message of Scripture, but they do not necessarily teach more about the content. When David said to God: “teach me your ways,” he was primarily asking God to help him apply and appropriate the truth, to truly understand it. He had knowledge of the content per se. If this distinction is not kept in mind, the following erroneous implications may be drawn.
 First, one might assume, “If I am leading a spiritual life I can understand the Bible without examining the text carefully.” But God does not normally work outside a study of biblical text even though He may and He can.
 Second, one might think, “My interpretation is correct, for I am walking with God and He has taught me.” This implication may lead to arrogance (as well as being untrue!). Interestingly, the Holy Spirit takes spiritual people who may disagree about how a passage is to be understood in similar directions in the practise of the truth.
 Third, one might develop an unwillingness to learn from others. But, of course, if others have the Holy Spirit as well, then one should interact with what the Spirit is showing them. One should not use the Spirit as an escape hatch from serious dialogue about what the biblical text means. 4

3.0 THE HOLY SPIRIT IN HERMENEUTICS.
We would greatly err to imply that the task of interpretation is a purely human affair. Indeed scripture asserts that the human mind alone cannot fully grasp spiritual things. While not abdicating our responsibility, which is to study, we need to rely on the Spirit of God to enable us understand what we study. The same Spirit who inspired scripture in the past is active to make it God’s personal word for his people today.” Therefore we study, while relying on the Holy Spirit to give us understanding and enable us to obey that which we learn from him.

4.0 THE QUESTION OF MEANING

There are several questions that beg our attention here, as we reflect on the question of meaning. What is the meaning of meaning? How many meanings can a text possibly have? Is the meaning of the text determined by the writer, the reader or the text itself? Is it possible to discover the original, intended meaning of a text, knowing that the authors are no longer present with us to explain them and answer our questions? If so, does the meaning of the text depend solely on what the author consciously intended to convey? If not, doesn’t it then follow that objective interpretation is impossible, and that the original author’s intended meaning is lost forever? Meanwhile, can a biblical text possibly have multiple meanings?
Granted, these are difficult questions. But it is important to note that readers do not create the message, they seek to discover what is already there. At the heart of interpretation is the process of communication. Communication is said to have taken place when the meaning received corresponds to the meaning sent. The task of the recipient is to understand the message as the sender intended. The author then takes precedence in determining the text and its message. This is even truer if we bear in mind that our goal in interpretation is to understand God’s revelation. God has communicated a message to his people. It is this meaning that we seek to discover, since people communicate with the assumption that their audience will understand their meaning as they communicated it. In biblical hermeneutics, therefore, we must resolute to support the priority of determining the author’s intended meaning as the true core of the task. The effort to let scripture speak without imposing on it a ready-made interpretation is a hermeneutical task binding upon all interpreters, whatever their culture. Once this is properly embraced, the interpretive process must move beyond it to involve a dialogue between the text (scripture) and the reader’s situation. Its purpose is to transpose the biblical message from its context into a particular 21st century situation. Its basic assumption is that the God who spoke in the past and whose word was recorded in the Bible continues to speak today to all mankind in scripture.
But how do we get the authors intended meaning; seeing as it is that he is not present with us? CONTEXT, CONTEXT, CONTEXT. We would do wrong to claim that this is a simple task; but we ought to endeavour to get as close to it as we possibly can. The context of the text will go a long way in helping us get this. “In speaking of meaning as intention, we do not profess to get into the mind, psychology or feelings of the author. We have no way of obtaining or controlling such data. Instead, we “““`are interested only in the truth-intention of the author as expressed in the way he put together the individual words, phrases, and sentences in a literary piece to form a meaning.” 3

5.0 CONTEXT
5.1 Understanding Context
“Context” refers to the environment that surrounds the text. A good interpretative task is one that thoroughly embraces the context, both of the original hearer and the contemporary reader. It must be considered in three areas for a text to be well interpreted.
 The obvious sense of the literary context: normal meaning of words and proper grammatical relationships between words.
 The facts of the historical-cultural background.
 The theological unity of scripture

5.2 The Literary Context
 Refers to the material that comes before or after the text.
 The intended meaning of any passage is the meaning that is consistent with the sense of the literary context in which it occurs.

5.2.1 Importance of Literary Context
 It provides flow of thought. Sentence in a paragraph are stringed together to form a common theme. It is very important to understand an author’s train of thought.
 Provides accurate meaning of words. Most words have more than one meaning, which can only be distinguished and understood from the context. Example:
 Delineates correct relationships among units. The various books of the Bible were written as complete documents to be read as a unit. Verses and chapters are not autonomous expressions of truth. They depend on the message of the entire book. So do not just ‘pick a verse and run along with it.’

5.2.2 Principles of Hermeneutics Relating to LC.
 Each statement must be understood according to its natural meaning in the literary context in which it occurs.
 A text without a context may be a pretext.
 The smaller the passage being studied, the greater the chance of error. Short texts usually contain very little information about the general theme of the larger passage.

5.2.3 Circles of Contextual Study

Figure 1

Note: The relative importance reduces the further we move away from the immediate context.
Key
1. Immediate context: exerts the greatest control over meaning of a specified passage. Helps identify the theme; i.e. the ventral idea which regulates the meaning of individual words, phrases, clauses and sentences within the passage being studied.
2. Book context: a text should be understood in light of the entire book, its controlling theme, purposes, general train of thought etc.
3. Bible context
a. Same author: within the unity of the entire Bible is a diversity occasioned by the styles and emphases of each author. “The doctrine of inspiration demands that we recognize the personalities of the sacred authors behind their works. Each writer expressed himself in different ways, with different emphases and quite different figures of speech. For instance, John used “new birth” language to express the concept of regeneration, while Paul used the image of adoption. Also, Paul stressed the faith that alone could lead to regeneration, while James emphasized the works that alone could point to a valid faith. These are not contradictory but diverse emphases of individual writers. Yet we dare not overstate the unity of scripture, so as to remove John’s or Paul’s individual emphases. Such can lead to a misuse of parallels, so that one author is interpreted on the basis of another, resulting in erroneous interpretation. Nevertheless, behind the different expressions is a critical unity.” 1 Similarly, it is possible to find parallel passages to the one being studied in other books by the same author.
b. Same testament: It is generally agreed that each of the two testaments is unique, a factor which must be taken into consideration in interpretation. So a passage should be interpreted in light of the other books by other authors in the same testament.
c. Other testament: Consider passages by other authors in other testaments; i.e. the entire Bible.

 Note that the Holy Spirit, who is the one author behind the many, has so designed the scriptures as to ensure that each portion is consistent with the rest of the teaching of the Bible on that subject.
4. Same genre: In all kinds of literature, different genres should be interpreted differently. “The genre or type of literature in which a passage is found provides the “rules of the language game” (Wittgenstein), that is, the hermeneutical principles by which one understands it.” 1

5.3 Socio Historical and Cultural Context
 Refers to the historical, social and cultural factors prevailing at the time and place of the writer and his primary audience, and which will have a bearing on all communication. Some of this can be gotten from the literary context, while others would come from the use of “exegetical tools,” discussed below.

Figure 2: Embracing the literary and socio historical & cultural contexts

In embracing both contexts, the reader considers the message of the particular text under study, ensuring that the meaning thus derived is consistent with the other chapters surrounding the text, the entire book, the style of the particular author, the testament and the entire scriptures. In seeking to understand what it meant to them, s/he seeks to place this message within the socio-historical and cultural context of both the writer and the readers, i.e. what were the cultures and circumstances that surrounded the particular communication? This helps the reader see the message as they saw it, and this is the original meaning of the text. The reader then transports this message to his/her context, i.e. if that was their context within which they received this communication, what is my context within which I receive the same communication? And if this is my context, what then does the message mean to me?
5.4 Canonical/Theological Context
As has been mentioned before, scripture exhibits a distinct unity. Care ought to be taken in order to ensure that no interpretation attempts to do violence to this unity. Osborne offers some helpful thoughts worth reflecting on: Terry’s dictum still stands: “No single statement or obscure passage of one book can be allowed to set aside a doctrine which is clearly established by many passages….Doctrines should not be built upon a single passage but rather should summarize all that scripture says on that topic. If there are no clarifying passages, we must be careful about seeing a statement of dogma….. Few biblical statements are theoretical-that is, holistic-descriptions of dogma. Rather, a biblical author’s statements apply a larger doctrine to a particular issue in a specific church setting and stress whatever aspect of the larger teaching applies to that situation.” 1
In order to show all the three contexts (literary, socio-historical & cultural and canonical/theological), the figure can be represented thus:

Figure 3

6.0 THE 4 LEVELS OF THE HERMENEUTICAL ENTERPRISE

6.1 Exegesis
This is the process of digging out the sacred authors’ intended meaning. It begins with inductive study in which we interact with the text directly to form our own conclusions. (Refer to teaching and notes on IBS) The process then moves on to make use of exegetical tools (reference materials), in which we interact with other scholars’ conclusions and rework our findings. Inductive study … is important so that we interact with exegetical tools critically rather than uncritically, merely parroting the views of others. All this must be done as we place the content within its context, (literary, socio-historical cultural and canonical-theological.
6.2 Contextualising
After the message of the text has been understood within its proper context, there is a need to bring it into the reader’s context. This is meant to help get the written text to ‘strike home’ in the present; to speak into the current situation. In it, the reader transposes the biblical message from its context into a particular contemporary situation. “This was the message to them, then, in that context. As I seek to see what it says to me today, what is my context into which it speaks?” (See figure 2)

6.3 Devotional
 The final goal of hermeneutics is not systematic theology. God has given his word to help his people live in conformity to his will.
 The idea is to find the significance of what is studied for us. Having brought the text into our current context, we ask ourselves what it then means to us. “If the writer were to speak his message to me today, what would he tell me?”
 Knowing that the word of God places demands upon the hearers, calling for response in our attitude, beliefs or lifestyle, we then seek to find relevant points of application.

6.4 Sermonic.
We must determine not to ignore God’s imperative that we ought to proclaim his word. Expository preaching is “the communication of a biblical concept, derived from and transmitted through a historical, grammatical, literary study of a passage in its context, which the Holy Spirit first applies to the personality of the preacher then through him to his hearers…….. Modern expositors must 1st encounter the text in its original situation then the significance of that original meaning to themselves. They then transmit this to the audience, who should be led first into the biblical context and then into its relevance for their personal needs. Too often, preachers stress one side or the other, so that the sermon becomes either dry exposition or dynamic entertainment. Both spheres, the original meaning of the text and the modern significance for our context, are critical in expository preaching, the true goal of the hermeneutical enterprise.” 1

7.0 CONCLUSION: A CALL TO COMMITMENT
Truth be told, when it is all over, we would agree with Osborne that hermeneutics is a process which “is complex and demands hard work.” The big question here is whether it is important at all! That is why a good proportion of this paper is devoted to this question. For if it is at all important, then we cannot but make three commitments:

7.1 A commitment to good interpretation.
It always remains possible, and sometimes attractive, to do violence to the text of scripture that we study. This would be because, among other reasons, we are either pulled along by the popular, or are just unwilling to put in the amount of time and effort required. A basic commitment each Bible student needs to make, between himself and God, is the commitment to put in all that we can, in order to hear his message for us. A commitment to never knowingly do violence to the text of scripture.

7.2 A commitment to faithful application.
The word of God will never achieve its purpose in our lives until we put it into practise. This is a decision we must make; that all that he says we will do.
7.3 A commitment to faithful proclamation.
Our society is short of people who are able and committed to faithfully and clearly teach God’s word. How seriously do we take our preaching engagements? It is only until you have thoroughly and prayerfully studied the scriptures and found its relevance for your own life, that you can stand before a congregation, and be confident that you have a message from God. This is a commitment we need to make, before the next invitation.

When we make these commitments, and as we try, God will help us do that which he wills us to do. By his grace.

References:
This material is largely borrowed from the FOCUS Kenya SOT manual i.e. Karanu, Daniel, “Hermeneutics” – SOT 2006. Nairobi: FOCUS 2000.

Other Sources were:
1. Osborne, Grant R. The Hermeneutical Spiral, Downers Grove, Illinois: IVP, 1991.
2. Packer, Jim, Under Gods Word. London: Marshall Morgan and Scott, 1980.
3. Kaiser and Silva, Biblical Hermeneutics. Downers Grove, Illinois: IVP, 1993.
4. Kisaka, Oliver Simiyu., “Introduction to Biblical Hermeneutics” – SOT 2000. Nairobi: FOCUS, 2000

CHAPTER 3: INDUCTIVE BIBLE STUDY

1.0 INTRODUCTION

1.1 Why Study the Bible
 To discern God’s message accurately
 To guard against error in doctrine and practice
 To be able to apply God’s Word in our lives

1.2 3 Ways of Reading the Bible
 Overview: Reading the passage quickly for an overall view of its themes and main ideas. This is practiced in two ways. One is our normal Bible reading efforts e.g. the Bible in a year programs. The other way in which this is practiced is when it accompanies and so precedes a Bible study session, where the individual goes through the text as the first step to intensive study.
 Study: It involves spending more time with a particular passage searching for implications and underlying meanings of the facts
 Meditation: Concentrating on one idea to know what God is saying to me personally. This is most helpful when borne out of a study session.

1.3 In thoughtful and prayerful study of the Bible, we depend on:
 Our mind: Read the Bible actively, interact with the text and ask questions
 The Holy Spirit: He enlightens our minds, and enables us to understand what we study i.e. Illumination: John 14: 26
 One another: We learn from one another, as God speaks to each of us e.g. in small group study

1.4 The Inductive Method
 Deductive reasoning: begin with a hypothesis and then look for details to prove it e.g. in a court case, the prosecutor starts his case from the view that a suspect is guilty, and then goes ahead to look for and give the evidence for the guilt.
 Inductive reasoning: Start with facts/ details, and then draw conclusions from them e.g. a trial judge should start hearing a case from the supposition that the accused is innocent unless and until s/he is convinced, beyond reasonable doubt, by the facts of the evidence that the suspect is guilty.
– Inductive Bible Study (IBS) is therefore a method of studying the Bible in a systematic way, allowing the text to speak for itself as opposed to what we, or other people have theorized or believe about it.
– It is expository in nature, as opposed to being impository.
– Its aim is to help us get our facts, conclusions and applications from the texts studied. I.e. LETTING THE TEXT SPEAK FOR ITSELF.

1.5 Advantages of IBS
 It provides a suitable environment for being ‘true to the text,’ i.e. getting the right interpretation.
 Gives you the freedom to learn from the Holy Spirit as you co-operate with him in your study.
 Enhances personal growth as you make your own discoveries about the truths of God’s Word and put them in practice.
 Personal discoveries of Bible truths form a firm foundation for personal convictions and beliefs.
 It facilitates the getting of points of application in each moment of study, thus challenging you to put God’s Word to practice.

1.6 The 3 Steps of IBS
 Observe: What does the text say? Look at the text; get the facts and their implications.
 Interpret: What does it mean? Think about the facts, get what they intended to communicate.
 Apply: What does it mean to me? Link the meaning to yourself, get the relevance.

1.7 The Form of Bible Study could be
 Individual Study
 Group study
 Expository teaching
The Purpose of the study could be
 Pastoral
 Evangelistic

1.8 Summary

O ————————- I —————————– A

Look Think Link

2.0 OBSERVATION.
 What does the text actually say?
 The goal of observation is to get the facts from the text as they are.
 The emphasis here is to Look, Look and Look again.

2.1 Determine the Literary Form.
Since the Bible is a library of books, different books take on different forms of writing, depending on the authors and the content of the writing. God will speak to us in different ways from the different writing forms; since each form expresses the truth in a different way. Remember it is God’s design to have these differences, and so we will have difficulties if we approach every portion of the Bible in the same way and may fall into the error of misinterpretation. Understanding the differences help in knowing what to look for and what not to look for. For example, in studying a psalm (poetry), do not look primarily for an event (narrative) nor for a logical argument (discourse). Look for a heart response.
The forms of literature used in the Bible can be classified into four categories:
 Narratives: They describe events or people, and report dialogue and teaching; e.g. the first 17 books of the Old Testament and the first 5 books of the New Testament.
 Discourse: Are arguments persuading people to change their beliefs or behavior; e.g. prophetic teachings, New Testament teachings and the Letters (Epistles).
 Poetry: These record the writers’ experiences and observation of life; e.g. Psalms, Proverbs and Job. Poetic sections of the Old Testament prophecies set forth God’s direct message in an artistic way.
 Apocalyptic: Record the vision of the writer; e.g. Daniel and Revelation. They reveal through visions, dreams, special terminology, symbols and other vivid imagery secrets of God’s plans for history.
Note: It is possible to find portions of texts using more than one form e.g. Poetry in Exodus 15 and Philippians 2, Apocalypse in Mathew 24. The prophets used combinations of all forms.

2.2 See the Big Picture.
 Read the passage quickly to get your general impression. Mark/ take note of tentative sections where you see changes in:
– Location – Ideas/themes
– Major action – Emphasis
– People involved – Time etc

2.3 Use the Seven Basic Fact Finding Questions (7FFQs)
 Who? – The people involved in the passage (characters)
 Where? – The place(s)
 When? – Time
 What? – Leads you to focus on the main point of the passage. This depends on the kind of literature you are studying.
o In Narratives, look for the main event;
o In Discourse, look for the writer’s main argument;
o In Poetry, look for the focal testimony and
o In apocalyptic writings, look for the writer’s main vision. .
 How? – Method or Manner of doing the action or telling.
 Why? – Reason/ purpose for the action or the words.
 So? – Logical conclusion; a result.

2.4 Find Clues to the Writer’s Emphasis
 Repetition of words, phrases, ideas.
 Proportion: the fraction of time/space given to a particular idea.
 Comparisons and contrasts
 Figures of speech; i.e. the use of figurative/ symbolic language to represent a given idea.
 Other illustrations.

2.5 Determine the Means of Persuasion.
Writers or speakers, especially in persuasive discourse like the New Testament letters, use certain means to convince their audience to accept the message presented. As you look for the details of the text, notice how the writer argues out his message. These include:
 Advice: information offered
 Exhortations: personal plea
 Commands: order from authority
 Warnings: threat of consequence
 Promises: incentives
 Questions: appeal to known facts, probing
 Quotations: e.g. appealing to authority of the O. T.
 Contrasts: the good verses the bad, desirable vs. undesirable
 Examples: pointing to other people’s experiences; both positive and negative.

2.6 Keep Asking Questions.
 A Bible student does work similar to that of an investigator. Since s/he is looking for details, his greatest strength besides being a keen observer is the ability to ask the questions, with honesty and thoroughness.
 Try to interact with the text/ writer by interacting with the details.
 Your questions are to the text.
 Note down your questions as you observe the text. Time for answering them will come later.

3.0 INTERPRETATION

3.1 Determine the Writer’s Purpose.
 The goal of interpretation is to get the author’s intended meaning.
 Determine the author’s purpose in writing to his primary audience
 Interpret the Facts you have observed, what did they mean to the primary audience?
 From the way he presented his ideas, what message did the author want to give his readers?
 What was the value, meaning or significance of what was written?
 Interpret both the specific words and phrases and the author’s overall message.
 You should look for the theme that ties together your observations into a meaningful whole. The message should be linked to the context of the passage.
 Activity of emphasis here is to Think, Think and Think again. Reflect on the facts, tie them together, see the links between facts, and look out for intentions and emphases.

3.2 Respect the Original Context
 This is the environment of the text, i.e., that which comes immediately before and after it. Consider the:
o Obvious sense of the literary context: This includes the book context, testament context, author context and Bible context.
o Historical Context: The facts of the historical cultural background i.e. what was going on at that time, in the writer/readers’ world, that influenced their communication and experiences?
o Normal meanings of words in the context they are found in
o Proper grammatical relationship between words

3.3 Guiding your interpretation:
 The Natural Sense- The rule of Simplicity: Take whatever you read as it is, unless it does not make sense. If it doesn’t, then consider whether the writer used figurative language.
 The Original Sense- The rule of History: All historical events in the bible did occur at some particular time in history. Take them as real events.
 The General Sense- The rule of Harmony: The bible does not contradict itself. If your interpretation contradicts another part of scripture, then there is a problem with your interpretation. The bible also interprets itself, so that what is not clear in one passage can probably be explained by another passage.

3.4 Challenges to Bible Interpretation.
Between us and the primary/ first readers of the Bible are several gaps which make it difficult for us to understand and interpret the Bible.
 Time gap: many years have passed since the Bible was written. The Bible was written between 3400 years and 1900 year ago, so the writers and original readers are so far removed from us time wise. We must therefore try as much as we can to get to know as much as possible something of their contexts.
 Cultural gap: There is a great difference between our present day culture and that of those in Bible times. It is important to know their cultures for better understanding. E.g. laws on dressing in Leviticus 19.
 Language gap: The Scriptures were originally written in Hebrew, Aramaic and Greek. The original Hebrew and Aramaic manuscripts only had consonants, no spaces between words, no paragraphs, no verses. Further still, Hebrew and Aramaic are written from the right hand side to the left. All the versions we use today are translations.
 Geographical gap: we are not familiar with the places we read about.
 Spiritual gap: some of the spiritual needs of the people we read about may not be the same as our own at the time of study.
 Writing gap: some books were written several years after the actual happening of the events.
 Bible composition: different authors wrote different books at different times in different styles and over a very long period of time.
 Nature of the scriptures: The Bible is both divine ( the inspired word of God ) and human (through people). As God’s word it has eternal relevance. As human, it has historical particularity (written by someone to someone).
In doing IBS, we acknowledge all these. Taking them into consideration, we then try to bridge the gaps and find out what the Bible says to us today in our culture, geographical areas, language and addressing our spiritual needs.

3.5 Bridging the Gaps.
The use of some reference books can help give us an insight into the author’s historical, cultural and geographical background. These include:
 Bible Dictionaries
 Bible Commentaries
 Bible Atlas
 Concordance
 English Dictionary
Ensure that these do not replace the Bible as your source of authority. Consult them after trying your best. Do not use a commentary until you have come up with your own interpretation.

3.6 Understanding Figures of Speech.
There are several figures of speech used in the Bible in order to aid communication of the Bible message. These should never be taken literally, but should be understood and interpreted as symbolic language. Examples are:
 Simile – a way of speaking in which the writer compares 2 unlike things, linking them with ‘as’ or ‘like’ e.g. The wicked are like chaff that the wind drives away (Ps 1:4)
 Metaphor – compares 2 unlike things, using the verb ‘to be’ but omitting ‘as’ or ‘like’ e.g. For the Lord is a sun and a shield (Ps 84:11)
 Hypocatastasis: A comparison between two things of unlike nature that have something in common in which the subject of the comparison must be inferred from the context. e.g. Dogs (a band of evil men) have surrounded me (Ps 22:16)
 Parable – a short story with familiar people/ activities intended to illustrate one main idea. E.g. Luke 10: 25 – 37
 Allegory – if the story used to illustrate has many details, each having a meaning.
 Metonymy – substituting cause for effect or the sign for the thing signified. e.g. I gave you cleanness of teeth in all your cities (effect) and lack of bread in all your places (cause) Amos 4:6; They sharpen their tongues (speech) like swords (Ps 64:3).
 Synecdoche – substituting an important part for the whole. e.g. ‘Blessed are you Simon bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven’ (Mt 16:17).
 Irony – saying one thing to mean what if taken literally would be different or opposite. E.g. 1 Cor. 4:8
 Personification – giving personality traits to an inanimate object or abstraction. e.g. The waters saw you, O God (Ps 77:16).
 Apostrophe: Addressing someone directly who is not actually present e.g. Therefore, you kings, be wise; be warned, you rulers of the earth (Ps 2:10).
 Anthropomorphism – ascribing human characteristics to God. e.g. And His hands formed the dry land (Ps 95:5).
 Zoomorphism: The investment of God, man, or things with the characteristics, qualities, or abilities of animals e.g. I sing in the shadow of your wings (Ps 63:7); Sin is crouching at your door (Gen 4:7)
 Pleonasm: The redundant addition of synonyms to emphasize a point e.g. “Put your house in order, because you are going to die; you will not recover” (2 Kings 20:1).
 Merism: The use of two opposite entities to signify the whole e.g. You know when I sit and when I rise (Ps 139:2); In His hands are the depths of the earth, and the mountain peaks belong to him (Ps 95:4).
 Hendiadys: Two verbs, nouns, or adjectives joined by ‘and’ that express a single idea e.g. Then the Lord rained upon Sodom and upon Gomorrah brimstone and fire (burning Sulphur) from the Lord. (Gen 19:24)
 Hyperbole: An intended exaggeration, obviously not true if taken literally e.g. the cities are large, the walls up to the sky (Dt 1:28).
 Euphemism: The substitution of an inoffensive term for an offensive term e.g. Saul went in to cover his feet (1 Sam 24:3 KJV)

3.6.1 Rules for Interpreting Figurative Language
 Start by taking everything literally
 If the literal meaning is absurd or contradicts scripture, then determine if it is a figure of speech.
 Determine which figure it is
 Interpret it as a figure, drawing from the literal to the figurative meaning e.g.
o “Behold, the Lamb of God, who takes away the sin of the world!”
o This is a metaphor, in which John compares Jesus to a lamb.
o Literal: What was the place of a lamb, in relation to the taking away of sin in the Old Testament?
o Figurative: By comparing Jesus to a lamb for the taking away of sin, what then was John figuratively saying about Jesus?

3.6.2 Note on Figures of Speech
 It is possible to be put off by the unfamiliar terminologies used to refer to the different figures of speech.
 This should not bog you down. In as much as it would be very useful to be able to identify each figure by name, the greatest thing is to be able to identify a figure of speech when you see one, and then be able to correctly interpret it.
 The real danger when dealing with figures of speech is to fail to recognize one as so, and so to go ahead and interpret it literally.

3.7 Checking Your Interpretation.
It is important to determine between what the text says and our own ideas or interpretations i.e. what we say about it. This is true in individual study, but in group study, it is a good way for members to check each others understanding of the passage. To do this, check if your ideas represent:
 Textual facts – what the bible actually says
 Implication – what is inferred, but not plainly stated
 Interpretation – what is meant by the textual facts and their implications
 General knowledge – what is known from other sources
 Opinion – what is suggested as a possible view
 Imagination – what can be visualized in one’s mind
 Application – what is relevant or practical for us today
 Identification – what people can personally relate to
 Speculation – what is theorized with little or no factual basis; it should not be done in Bible study
 Spiritualization – what is turned from concrete reality to fanciful symbolism

3.8 Take Note
While interpreting, there are a number of things to note, bear in mind or to guard against:
 Any good Bible study should not have speculation or spiritualization of the facts.
 Words alter in meaning when used in different ways in different contexts, and so words and statements must be read in context.
 If you find some topic difficult to understand, find other passages that address the same subject in a similar way, and see what they say about it. The Bible interprets itself.
 Don’t take half-truths to be the whole truth, e.g. Jesus was fully man, and fully God or the assurance of salvation verses the possibility of falling away.
 Don’t take something else besides the Bible as your supplementary source of authority.
 Don’t attempt to reduce or improve on what God has given us in His Word.
 Beware of your own pre conceptions.

.

4.0 APPLICATION
 What does the Bible mean to me?
 In application, we try to link the truths learnt from God’s Word to lives and daily experiences.

4.1 The Purpose of Application
 All Bible study should come to this point where we can list one or two specific things we have learnt that we may put into practice.
 Apply the truths learnt to:
– God’s people as a whole
– Your local fellowship
– Your small group
– Your own life
 Applications should be personal, honest and specific. Avoid applications that are too general, impractical and ineffective. E.g. “We should be mature Christians,” “We should witness to everybody.” The applications should be as smart as possible:
– S – specific
– M – measurable
– A – applicable
– R – realistic
– T – time specific: when will you do it?
 Distinguish between:
– Moral laws: these are theological, transferable and binding even today. They apply to all cultures through all generations.
– Ceremonial laws: these were not meant to be permanent, but were to teach them what it meant to be God’s people. They pointed forward to what was going to happen in the future. From them, we borrow the principles.

4.2 The Mirror: Letting the Truth Confront Our Lives.
In this we evaluate ourselves against the standard of God’s Word.
 How does my life measure up to God’s truth?
 How are we like the people described or addressed?
 How is my situation like theirs?
 What can we learn from their experience of God?
 In what way is God’s counsel to them or action on their behalf relevant to us?

4.3 Get Practical: Acting on the Truth
 What practical action does this text challenge me to take?
 What life changing view of God and his purposes do I see?
 What can I praise God for?
 Is there any weakness in my life/ our group that this text reveals for which we need help from God?
 Applications should be personal, honest and concrete.
 Look for SPECK:
– S – sin to confess
– P – promise to brighten/ renew my hope
– E – example to follow or not to follow
– C – command to heed
– K – knowledge of God that is new.

4.4 Note
 In application, do not try to overstretch the text.
 All 3 parts should be linked; i.e. Interpret what you observe, and apply what you have interpreted.

5.0 CONCLUSION
 IBS is very rich for personal quiet time; TRY IT OUT.
 Just as in any other area of the Christian life, Bible study is a discipline in which we grow. It might look challenging at the beginning, but the rewards await those who do not give up. IBS can be fun, joy and a memorable experience, leading to growth in the study, practice and preaching of God’s Word.
 May this wonderful experience be yours.

CHAPTER FOUR: EXPOSITORY PREACHING

1.0 INTRODUCTION
It has been stated in the chapter on Hermeneutics above that expository preaching is the final goal of the hermeneutical enterprise. This means that preachers must first encounter the text of scripture in its original context (exegesis), and then find its significance to their own lives (devotional). They should then, in obedience to God’s imperative, transmit this to an audience, who should be led first into the biblical context and then into its relevance for their personal needs.
But what is expository preaching, or preaching itself, for that matter?

1.1 Definition
1.1.1 Preaching
A number of people have defined preaching in different ways.
 To preach is to open up the inspired text with such faithfulness and sensitivity that God’s word is heard and people obey Him. (J. Stott)
 It is the manifestation of the incarnate word from the written word, by the spoken word. (B. L. Manning).
The following three points are extremely useful in understanding the whole process of preaching for it to have the desired impact:
 Preaching is revelation of the incarnate word (Jesus) from the written word (Bible) by the spoken word (Preaching).
 Preaching is declaration of the grace of God to human need.
 Preaching is addressing the seat of human will (seeking obedience) and not merely the intellect (to acquire knowledge) or emotion (to be entertained).
From these, we can surmise that preaching involves explaining the inspired, written Word of God as found in scripture to another person or group of people, with the aim that this explanation will be relevant to their need and will lead them to a response of obedience. This task demands of the preacher faithfulness to God and the scriptures, and sensitivity to God and the audience.

1.1.2 Expository Preaching
Grant Osborne defines expository preaching as “the communication of a biblical concept, derived from and transmitted through a historical, grammatical, literary study of a passage in its context, which the Holy Spirit first applies to the personality of the preacher then through him to his hearers.”1
The term “exposition” is used, in this case, as opposed “imposition.” It refers to the effort to get into the text of scripture and bring meaning out of it, as opposed to imposing external meaning onto the text.
Before getting to the actual act of preaching, therefore, the expositor must first do a thorough hermeneutic on the text to be exposed, going through the exegetical and devotional processes. In order to do this, the ideas already discussed under “Hermeneutics” and “Inductive Bible Study” above would be most useful.

1.2 Advantages of Expository Preaching
 Emphasizes the word and demands direct contact with the Scriptures.
 Helps the preacher to stick to the text and he is unlikely to wander off the trail into personal opinions or ideas.
 Produces mature, well-taught Christians. They learn to keep their Bibles open and follow along with the preacher.
 Encourages deeper interest in the Bible.
 Tackles texts of Scripture that would otherwise be avoided.
 Emphasis is on the biblical teaching (TRUTH).
 Unlikely to misinterpret biblical truth.
 Delicate and controversial subjects are dealt with directly from Scriptures.
 Can cover wide range of elements (doctrinal, devotional, ethical, prophetic, biographical, historical, and evangelistic) thus you have life time supply of preaching material.

2.0 COMPONENTS OF AN EXPOSITORY SERMON
As discussed under “Hermeneutics” and implied in definition 1.1.2 above, an expository sermon should include at least these 3 components:
 Background
 Exegesis
 Application

2.1 Background: The World of the Bible
This is information peculiar to the writer and those addressed. Because the background of any group of people is bound to be very extensive and diverse, it is important for the preacher to concern himself/herself only with such background information as is relevant to the particular text being exposed and its message. Some things to consider include:
 The dates of writing and/or events referred to in the text
 The historical setting.
 The geography of the Bible.
 The culture of the people at that time
 The circumstance peculiar to the writer.

This information can be gotten from reference materials such as:
 Commentaries
 Bible dictionary
 Handbook of life in Bible times
 Lion Handbook to the Bible
 Other relevant Christian literature

2.2 Exegesis: Biblical Interpretation
This involves exploring, with the audience, the author’s intended meaning

2.3 Application: Applying the Truths to Daily Life
This is the action part. It is important, in doing this, that the preacher be conscious of and sensitive to the needs and context of the audience. This will make it possible to show how relevant the meaning of the text is to the situation of the hearers. It should be the preacher’s aim that, with conscious effort (attempts at knowing the audience) and the help of the Holy Spirit, the application should be as incisive as if it is a personal application.

4.0 SERMON PREPARATION
Sermon preparation can be a heavy, involving task, but one which is central to effective preaching. It involves the hard work of careful and exhaustive study, concerted effort to ‘connect’ with the audience so as to relate the message studied to them as well as organising all these in a manner that will ultimately facilitate effective communication when preaching. There are four things to note in this process:

4.1 Preliminaries
4.1.1 The choice of a text.
In choosing the passage or book to expose, if this choice is yours to make, consider:
 The spiritual needs of the people.
 Presenting the ‘Whole counsel of God’ not just pet subject.
 One’s ability to handle the text and subject derived from it.

Remember:
 Constant reading of the Word of God is primary.
 The use of a notebook is important.
 The reading of good books provides rich materials.
 The guidance of the Holy Spirit is paramount.

4.1.2 The theme:
Having found out what is the central message of the passage (theme), and knowing the needs of the audience, set out a clear aim or purpose of the message i.e. what you want to have communicated at the end of the sermon. It should be possible, at this point, to write down a one sentence summary of your message.

4.1.3 Sermon outline.
Draw a sermon outline which should consist of: – Introduction – The Body – The Conclusion

4.1.4 Prayer
Sermon preparation is a task that should be bathed in much prayer, trusting God to give understanding of the text and the audience, and to ultimately speak to the audience in the divine way which only He can. The preacher therefore prays for himself/herself and his/her audience and entrusts the entire process to the control of the Holy Spirit.

4.2 Introduction
A good sermon introduction should:
 State the subject of the sermon.
 Awaken an interest in the theme.
 Prepare the audience for what is to follow.

Avoid
 Boasting
 Being too loud, sensational or emotional
 Being too long on the introduction.

4.3 The Body
This is the main part of the sermon. Divide the topic/theme into a few parts, each carrying a main point of the message. The points should be spelt out clearly and in a way that the audience can easily understand and identify with. In doing this:
 Look for natural divisions of the text – these should possess unity.
 Follow the story, events or arguments as they appear in the text.
 Use illustrations – stories or testimonies – to bring out the message.

4.4 The Conclusion
This is the point at which to concretize the message and bring together all the truth. The preacher can choose to give a summary of the application points of the message i.e. what is God calling us to do?, give a story that summarises the message, highlight one or two points from the sermon etc. Whichever the case, the conclusion should:
 Have a direct personal appeal.
 Be simple, definite and memorable
 Be brief
 Not introduce new material
 Flow naturally from the body i.e. should not appear disjointed.

5.0 SERMON DELIVERY
5.1 Methods of delivery
There are different possible methods of delivering the sermon once it is “properly cooked.” The choice of these will vary from one preacher to another depending on their personalities and personal preferences. However, there are some advantages and disadvantages of each and some ought to be avoided whenever possible.

5.1.1 The extemporaneous delivery
It means to compose, to perform or to speak without previous study or preparation. This clearly does not agree with the approach to expository preaching presented here, and should therefore be avoided. Preparation for a preaching task is paramount. However, there are occasions in which one would be called upon to preach without having been given notice to prepare. In this case, it is still better to do as good an exposition as can be managed under the circumstances.

5.1.2 Reading the Manuscript
Here the whole speech is written. The most accurate method and the preacher is able to use the best language. However, it may force the speaker to look down rather than at the audience most of the time, and may also lead to an appearance of lack of enthusiasm.

5.1.3 Recitation
The sermon is written out in full and memorized, and then the presentation is done without use of written notes. While it may enhance enthusiasm, the speaker is often afraid of memory lapse and this might actually occur.

5.1.4 Memorization Modified
It is a modified form of recitation. Introduction and conclusion are written in detail and committed to memory. Outline of the sermon is also committed to memory. The preacher still makes use of notes. The preacher opens graciously and closes impressively.

5.2 Points to Note:
5.2.1 The appearance
The preacher should dress neatly but not to cause distraction by fanciful clothing. Should stand naturally and not imitate others.

5.2.2 The voice
Voice control is important in order to ensure that the audience hears the preacher. Towards this end:
 Monotone must be avoided
 Volume must be controlled
 Speed of deliver should be regulated accordingly
 Do not mumble, yell, chant or threaten.
 Be careful about manipulation.

5.2.3 The attitude
The approach should be in humility and not in pride.

5.2.4 The spirit of delivery should be earnest.
There is need for a measure of excitement and enthusiasm in sermon delivery. This makes the sermon alive, and not merely a presentation of collected facts. Use a little humour.

5.2.5 Gestures
Demonstrating the story with gestures using hand and feet drives the point home. However, do not exaggerate use of gestures to a extent that becomes distractive.

5.2.6 Eyes
When you look at people you connect with them more and have more control over them. You can notice their reaction. Do not speak with your eyes closed.
5.2.7 Illustrations
These strengthen the sermon and only relevant ones should be used. The audience should be in a position to understand.

6.0 CONCLUSION
Grant Osborne says: “Modern expositors must 1st encounter the text in its original situation then the significance of that original meaning to themselves. They then transmit this to the audience, who should be led first into the biblical context and then into its relevance for their personal needs. Too often, preachers stress one side or the other, so that the sermon becomes either dry exposition or dynamic entertainment. Both spheres, the original meaning of the text and the modern significance for our context, are critical in expository preaching, the true goal of the hermeneutical enterprise.” Achieving this balance and effectiveness should be the aim in every act of expository preaching.

Reference:
1. Osborne, Grant R. The Hermeneutical Spiral, Downers Grove, Illinois: IVP, 1991.
2. FOCUS Kenya, BEST-P Manual, Nairobi FOCUS: 1999.
3. Briscoe, D. Stuart. 1994. Fresh Air in the Pulpit. Leicester: IVP
4. Lane, Dennis. Preach The Word.
5. Stott, John. I Believe In Preaching.
6. Black, James. The Mystery of Preaching.

CHAPTER FIVE: HOMILETICS

1.0 INTRODUCTION
Even after a proper understanding of God’s word through thorough study and the guidance of the Holy Spirit, it is a reality that effectively communicating this word to an audience is not automatic. Some do it better than others, and each one does it with varied levels of success in different occasions. The following are some people who have gone down in history as great preachers:

1. Rev. Donald Thomas, a Minister in a New York City church in late 70s made history and even found himself a place in the Guinness Book of records by preaching the longest sermon ever preached. His sermon lasted 23 hours.
2. A reputable speaker, Jonathan Edwards, also preached a 2-hour sermon when he was being inaugurated as the president of Princeton Chapel in 1758. But it is reported that the audience complained that he ended his sermon too soon!
3. In UK, Rev. Manning Moore three consecutive sermons to one congregation in one Sunday service. Why? After each sermon the congregation demanded more. But after the third one, he excused himself because he couldn’t preach any more due to exhaustion.

The questions that linger on everyone’s mind are; what kept the audience so attentive and how did the preachers prepare and deliver their sermons? These are the questions we need to answer.

2.0 DEFINITIONS

2.1 Preaching
We should remember that preaching is a divine assignment to prepare God’s people to be ready for him so that when Christ returns, they are found without wrinkle or blemish (Eph. 5:27). It is a calling first and foremost, to be involved with God in transforming his people.

 To preach is to open up the inspired text with such faithfulness and sensitivity that God’s word is heard and people obey Him. (J. Stott)
 It is the manifestation of the incarnate word from the written word, by the spoken word. (B. L. Manning).
 The science (principles) and the art (task) by which the meaning and relevance of the biblical text is communicated in a preaching situation (R. B. Zuck).

The following three points are extremely useful in understanding the whole process of preaching for it to be impactive.

 Preaching is revelation of the incarnate word (Jesus) from the written word (Bible) by the spoken word (Preaching).
 Preaching is declaration of the grace of God to human need.
 Preaching is addressing the seat of human will (seeking obedience) and not merely the intellect (to acquire knowledge) or emotion (to be entertained).

2.2 Sermon
It is the oral proclamation of God’s written word by an appointed messenger.

2.3 Homiletics
It is “the science (principles) and the art (task) by which the meaning and relevance of the Biblical text are communicated in a preaching situation.” (R.B Zuck)
Homiletics is the study of the theory and practice of preaching. It involves the sharpening of our ability to preach and thus making us effective in the ministry of the word.

3.0 TYPES OF SERMONS
There are various types of sermons to which skills in homiletics may be applied:

3.1 Textual
This is where the preacher takes a particular passage of scripture and brings out the message from it.

3.2 Topical
A preacher picks a particular topical issue and explores what the scriptures say about it, most likely referring to different passages of scripture.

3.3 Biographical
Here, the preacher guides his/her audience into an examination of the life of a particular character in the Bible.

3.4 Book Exposition
This is where a preacher takes a particular book of the Bible and journeys with the congregation systematically through the book, chapter by chapter.

Note: It is advisable that in all these types of sermons, one should consider taking the expository approach, due to the numerous advantages listed under the topic of Expository Preaching above.

4.0 PREACHER’S PREPARATION I
The challenge of biblical preaching remains how to keep faithful to the scriptures in preparation. It is a fallacy to imagine that preaching is acquired automatically without any preparation. It is equally wrong to view methods of preparing a sermon as being in conflict with spiritual aspects of preaching (1 Cor. 2 & Acts 17:28) and that humanly acquired abilities and divine enablement are mutually exclusive. The most effective preachers are those who cook their sermons out of meditative reflection on the scriptures. God’s word is powerful enough and has a creating effect. It never returns to God void, failing to bring about the desired impact (Isaiah 55:11). Any one who dares to trust its efficacy will never go wrong. Today we are often bombarded with sermons that have been crafted out of philosophical inventions that may not be good for the soul. Such sermons cannot be called biblical preaching. The world is filled with comedians who cannot stand and claim that they are speaking for God but would do best in a circus.
Every preacher has to have his/her objectives clear before any preaching expedition. What do you want God’s people to do and to be, at the end of your preaching? What should be their exit behaviour from the preaching context? What provisions have you made to ensure that this expectation is met?

The following six points are crucial for any preacher who intends to prepare his or her sermon to achieve the intended objective;
Have confidence in the Bible as revealed Word of God that is effective in transformation of human life (preacher’s life first). In that case the role of the preacher is to help the audience to be consumed by this Word (TRUTH) and its implications to their own lives (This is where the power of preaching is – word of God).
Recognize that the message belongs to God and must not just be acknowledged by the mind (CLARITY) of the hearer but also to be obeyed, the preacher will therefore need to be in prayer seeking that the whole process of sermon preparation and delivery be a work of the Spirit of God.
Search ones motive for the preacher must have a consuming desire (PASSION) to see lives changed to the glory of God and desist from seeking praise of men, financial gain, fame or merely be involved in an exercise of giving information or to educate
The preacher will need to know the audience well. This may includes being familiar with their world (current trends in culture, politics, church), the size and composition, and such things like venue, date, time, duration (if possible have a letter of appointment as reference and all indicated in dairy) which may look mundane but are important.
Type of preaching engagement (crusade, main CU meeting, youth annual missions rally, Women’s husband day). Whatever the engagement the sermon may vary depending on the purpose; that is either evangelistic, devotional, doctrinal, apologetic
Decide the type of sermon one is preparing.

5.0 PREACHER’S PREPARATION II
Organizing a sermon (e.g. expository) then involves putting the pieces of the passage together in an orderly, systematic way. This can be done in a number of steps:

5.1 Choose your Passage depending on
Your Audience – (Youth, couples, believers, non believer)
Purpose – Apologetical, Doctrinal, Evangelical.
Relevance to the topic, if one was given.

5.2 Study the Passage
Read and Re-read your passage in different versions while making notes. Observing the repetitions of words and phrases;
Apply the principles of hermeneutics as discussed in Hermeneutics and IBS.
Be as thorough as is possible. It is absolutely important that the passage is studied exhaustively and the message discerned accurately and comprehensively.
All the time being in prayer so as to catch what the bible is saying.
Occasionally taking breaks to clear clogging thoughts.

Finally write down in a single sentence the ONE TRUTH- (Central idea or the big idea) being communicated in the passage. This will form the theme of the sermon. It is important to grasp the theme as it:
Gives a better understanding of what one is communicating,
Help hearers to follow the flow of argument or logic and
Helps one cut out unnecessary material or material that one tends to force in from outside the text.

5.3 Do Auxiliary reading / listening
Listen to what they have to say about the passage/topic of your sermon, and also use them to evaluate it. They include:
Books.
Other tools e.g. Commentaries, Dictionaries, Concordances, Handbooks, Bible atlas, etc.
Other Preachers or friends.

5.4 Outline the sermon
At this stage the effort is to tear the SINGLE (ONE) TRUTH into digestible chunks. It is the packaging of the CENTRAL IDEA to provide logical flow, memorable phrases all with an aim of giving CLARITY. To do this one requires an outline (Compares with a road map or a skeleton) that helps shape the sermon.
Title: This captures the theme but in a memorable way
Introduction: Orientates the audience to the body of the sermon. Hooks people to listen. Can be in form of a question, story, problem, real-life, contrast etc.
Main body: Captures the main points and sub-points
Conclusion: Answers the “so what” of the sermon like a lawyer asking for a verdict.
Sermon outlines are like road maps. They allow us to view where we are going and keep us on the proper road.

5.4.1 Advantages of having an outline
Helps the preacher to give structure to his/her message – just as bones without flesh makes a skeleton, so flesh without bones make jelly.
Serves as a guide to the listener.
Gives sense of pace to the listener – hence anticipation and expectation to the sermons.
Assists the preacher in properly arranging his material
Helps the preacher see his sermon in its entirety.

5.4.2 Source of points for outline
Points and divisions should naturally emerge from the passage
The passage determines the number of points (they don’t have to be 3 all the times).
Do not force points from the text.

5.4.3 Qualities of a good outline
Main points should have a parallel structure
Each of the points should be mutually exclusive/distinct – Not overlapping
Main points should be in the present tense as much as possible. This gives a sense of application
State main points in complete sentences
Should progressively build to a climax
Each main point should be a statement, not a question.

5.4.4 Dangers in Outlining
Do not allow your outline to become so noticeable that it detracts from the substance of the sermon. Ensure that the bones of your message do not protrude to the point that the meat of the message is missed.
Do not impose an outline upon a passage of Scripture.
Do not let the outline be so long that it discourages the audience

5.4.5 Use of Alliteration
Alliteration is the successive use or frequent recurrence of the same initial sound at the beginning of two or more words.
Useful to the preacher’s memory
Makes the main points of the sermon stick

5.4.6 Outline Arrangement
Most common method:
Title
Text
Introduction
Main points by Roman numerals (I, II, III, etc)
Sub-points – A, B, C under each main point.

N.B. Ensure that the outline is easy to read and neat in presentation

5.4.7 Transitional Statements
It is important that the audience is aware, at any given time, exactly where in the outline the preacher is. This is why it is important to make good use of transitional statements.
They help to alert the listener that the preacher is moving from one thought to another.
Give evidence that the preacher clearly understands each section of his sermon and also knows how one section moves logically to another.

They can be:
A single sentence
Words such as: again, moreover, furthermore, in the next
Place, let us consider, in addition, etc.

5.5 Amplifying the Sermon
After the first four steps outlined above, the time has come to add supporting material.
Main ingredients for each main point
Explanation – mostly from the expository material from the passage based on: word study, background information, contextual consideration and parallel passages.
Application. Present the points in as persuasive a manner as possible. There are several means of persuasion.
Use of the word of God – good interpretation
Character of the preacher (ethics)
Modesty
Sincerity
Appeal to reason (logos) – Argumentation
Emotion appeal (pathos) – Narration or use of language.
Illustration – will be handled in the next section
Other sources of materials for fleshing out the sermon points.
Restatement – use of different words or synonyms
Multiple approach to a scripture passage
Giving answers to objectives you perceive listeners will have
Statistics
Quotations
Previous materials you have gathered
Further CLARITY is gained by
Adding details on ideas, propositions (that need reason or proving), principles (giving implications), words (that need defining), subjects (needing teaching) or a story that need re-telling with imagination. Adding flesh to the sermon must be differentiated from padding where a preacher fills time with entertaining jokes, stories or songs.
Apply – EXPLANATION WITHOUT APPLICATION CANNOT LEAD TO TRANSFORMATION. The purpose of preaching is so that lives may be changed. The truth, however clearly and passionately communicated unless applied, it is of no use. It is the duty of the preacher to help the listeners apply the truth. The sermon is therefore not complete unless it demands a verdict as a personal application, challenge or appeal indicating how that would happen. Application must be CLEAR, RELEVANT POSITIVE & CONSISTENT

5.6 Unifying the Sermon
Determine the central theme
Central idea of the passage
It is a one- sentence statement of the message
“I have a conviction that no sermon is ready for preaching until you can express it’s theme in a short, pregnant sentence as clear as crystal” (J.H. Jowett).
Advantages
Gives the preacher a better understanding of the truths he will be sharing
Assists you in cutting out unnecessary material
Helps the audience in catching the message.
The Purpose
This is what you desire in terms of audience response. It’s like asking the question: What do you want your listeners to do about the subject?
Your purpose could take a variety of directions:
Inform or inspire
Motivate or challenge
Encourage or rebuke

Let people know early in the sermon how you are expecting them to respond and keep the purpose in mind throughout your preparation.
The Title
Is primarily intended to get people’s attention. In your preparation it can be arrived at any stage.
Characteristics of a good title include:
Brief and catchy
Not sensational
Not ridiculous — “seven Dips in a muddy pond” — based on Naaman
Should not promise more than you can deliver in a message.

5.7 Introducing the Sermon
5.7.1 Purposes of an Introduction
Gain interest and create attention
Prepare people for what is to come
Intended to move you quickly into the body of the sermon

5.7.2 Marks of a good introduction
Short, clear and sweet
Has variety – story, proverbs, etc
Turns quickly to the needs of the hearers

Someone said this on importance of a good beginning:
“Always grab the hearer by the throat in the first paragraph, sink your thumbs into his wind pipe in the second and hold him against the wall until the tag line.”

5.7.3 There are three ways of introducing a sermon well;
Illustration
Striking statement – to raise curiosity
Dramatic action
Proverbs
Story

5.8 Illustrating the Sermon
These are mental photographs that illumine the ideas of our sermons. Illustrations act as powerful instrument that carry the points home, they do this by drawing mental pictures and bridge the speaker with the audience. They aid memory, stir emotion, create need, hold attention, and establish rapport between speaker and hearer. Jesus expertly used illustrations. However for illustrations to serve the purpose they must:
Never draw attention to themselves but to the point.
Be such that the hearer can relate to them.
Be easily understood (do not need be-labouring).
Give premium to authenticity, accuracy, freshness (not repeats) and confidentiality.
Be owned by the speaker (experienced, read, saw or heard) not those passed on from one speaker to the other.

5.8.1 Purposes of Illustrations
Help people remember the truth
Create an awareness of need
Stir emotions and move people to action
Hold attention

5.8.2 Sources of Illustrations
Personal readings in a wide range of topics (biographies, science, statistics, newspaper, history)
Personal experience (avoid other people’s experiences unless permission is sought).
Illustration books
World of nature
Listening to other preachers
The Bible
Stories (authentic)
Citations from contemporary issues (politics, films, art, music, games, farming, celebrities) making sure that it is true and correctly cited.

5.8.3 Caution
Be sure they are true
Do not violate confidence
Be modest in personal illustrations

5.8.4 Use of Humour
This is another way of enhancing your sermon. When used, humour should:
Add to the sermon, not detract
Be natural to you
Be appropriate
Be spontaneous

5.9 Concluding the Sermon
All effective Bible preaching and teaching must have a practical conclusion and application. One should therefore take time to prepare for the conclusion.

5.9.1 Some principles of a good conclusion
Should reflect the main points
Fitting the sermon
Clarity of thought and expression
Has personal application
Brief
Done with strength and energy
Some element of surprise – don’t always conclude with words like, “In conclusion,” or “finally …”

5.9.2 Common Mistakes
Over stepping the stopping point
Stopping before you are through
Concluding by introducing a new material
Being too predictable

5.10 Write out the sermon
The less a preacher is dependent on notes the better. However, writing out the whole sermon ensures that one has fully thought through (Not thinking is not a sign of spirituality). Writing also helps one maintain notes that one can revisit for any other purpose.

At this stage it is hoped that the preacher is already consumed by the message (TRUTH) and burning with the desire (PASSION) for the audience to be transformed by it. So, while writing the desire is to communicate (CLARITY). It is therefore important that:
The words used be simple in line with the audience’s vocabulary but without underestimating their intelligence.
Sentences are short and with simple structure. It is said that clarity increases as sentences decrease (Rudolf Flesch ‘in The Art of Plain Talk’).
People need to hear, understand but also remember the message. Appropriate alliteration aids memory.
6.0 PREACHING THE SERMON
Even if you have a very powerful weapon, there is no guarantee that you will win the battle when you go to war. Skilled handlers of the weapons have high chances of coming out victorious at the end of battle. What separates real preachers from mere pretenders is the whole technique of presenting the gospel. This does not in any way mean that tact or technique is what carries the day. Tactful and anointed inspiring preaching inspires confidence in the hearts of the audience who are moved to consider the demands of the gospel. Such preachers preach out of the unction of the Holy Spirit. On the other hand boring, flat and uninspiring preachers deflect and distract God’s people from the Kingdom. Effective preachers are those who spend time in the closet, praying and studying the scriptures reflectively, that God may come through for them and to enable them to speak on his behalf. Billy Graham is reputed to be one such preacher and his ministry has had tremendous impact on millions of people the world over.

Jesus was such a forceful preacher that people lined up always to listen to him. He never used enticing words, sugar coated with pleasant words to hoodwink his audience. His sermons were often hard and styled in harsh language but they still moved crowds, either away from him because their hearts were cut, or towards him because they realized his were words of life. Jonathan Edwards is famed to have preached a powerful sermon: ‘Sinners in the hands of an angry God’ that left his audience scared because of the clear exposition of their sinful state. They were however provided with an open door of hope if they repented of their sins- this was the only way of escape from the hands of an angry God. When a sermon comes out of a closet, as a result of deep and careful biblical reflections, it is red hot and if preached with discernment, it penetrates any soul that comes into contact and causes transformation with eternal dividends.

6.1 Final Preparation
Three things that should be utmost in the preacher’s mind as they stand to declare the word of God:

Preaching from biblical inspiration
Preaching through insightful innovation. A good sermon can be messed up at the presentation stage
Preaching for everlasting impact. This is the preaching that is done with total transformation in mind. If you are not preaching for change, quit!
Preaching without inspiration will result into an embarrassing perspiration. Preaching is hard work! There is no doubt that by this stage the preacher has mind focused on the pulpit. However, the last bit of preparation is as important as all that has been put in place just before the preacher is set for the pulpit. The following five points are important for the preacher’s consideration;

6.1.1 Prayer
Expecting the Lord at the pulpit communicating the truths to the listeners. Pray for right attitude (Humility (Pride is an ever present enemy of a preacher) despite preparation and/or experience and confidence despite the congregation).

6.1.2 Sermon notes
Paper size and arrangement must take into consideration the preaching setting. This is to avoid distraction in the course of turning papers.

6.1.3 Method of sermon delivery
The preacher has to decide before hand their method of sermon delivery and thus prepare for it. This may be either:
Manuscript reading,
Recitations
Memorization modified or
Extemporaneously

6.1.4 Dressing
The preacher ought to dress appropriately in a manner that does not draw attention (for being odd, shabby, and too conspicuous). The hair is well groomed and shoes polished.

6.1.5 Arrival
Double-check the arrival time and venue. Give allowance for unexpected delay while planning to arrive on or some minutes before the scheduled time. On arrival do not seek to be the focus of attention (type of reception and introduction).

6.2 Sermon Delivery
The preacher must expect a reception that says “This is true, it is for me, I can see how it applies in my life, and I need to act now”. Sermon delivery therefore begins with the preacher walking to the pulpit. From that time on one must communicate unfeigned confidence, conviction and control, in short – PASSION. There are varied factors that would enhance this:
Pray that even then God would enhance your faith in the word of God (word sharper than any double-edged sword –Heb 4:12; word that is spirit and life – Jn 6:43; word that is at work in all who believe – I Thes 2:13).
Stay focused on the theme:
Possible aides:
Put some prompters on the notes (Key words)
Keep praying for listeners as your eyes meet them that God will use the message to change them.
Possible distracters include:
Desire to fulfill expected standard (spirituality)
Imitation of ones hero
Competition with other denominations or speakers
Being intimidated by the congregation or persons therein.
Allow for natural movements and gestures – These enhance communication when it is spontaneous, definite, varied and properly timed. They emphasize speech, maintain interest – hold attention, puts the speaker at ease and communicates preacher’s feelings.
Maintain good eye contact – keep them open to see the audience. Move them around naturally not up down. Shyness is a major problem causing many to preach to other congregations outside the window or constantly seek for help from the skies. Shyness can be overcome through practice and prayer.
Make good use of voice – Although this has been referred to as the Preacher’s greatest natural asset, it is possible to improve on it through practice. The preacher’s voice must be:
Maintained at a controlled voice that is comfortable to all the listeners. Remember that voice level is not an indicator of spirituality.
Of varying pitch to avoid tired, bored, monotone
Of varying speed of speaking with well timed communicating pauses. If one is speaking through an interpreter then waiting for each other helps in communication.
Articulating and pronouncing words clearly.
Be committed to respect the audience – More often than not a preacher is held in honour and undeclared authority that provides for good communication of the gospel. However, it is easy to abuse this position by thinking too highly of one self or disrespecting the congregation.
Be careful to keep the time. There is nothing spiritual in preaching a gospel that never ends.
People have a limited concentration span of time
People loose concentration when speaking goes beyond expected ending time.
In a conference setting on eats up into time for the rest of the programme by not keeping time.
Make sure you end when you indicate thus (finally, as we come to the end, in conclusion, as we close)

6.3 Personality Guidelines
Preaching involves communicating divine truth through human personality. So the development and proper use of personality is important. An effective speech is said to be composed of:
50% subject matter
20% psychology of approach and conclusion
20% effective delivery
10% personality. It is this 10% that “leavens” the whole speech. So work at it.

Some Simple Guidelines
Be yourself – do not copy others
Be true to yourself – honest and of integrity
Aim to be a clean vessel – it is unlikely that your hearers will rise higher than you. (Quite unlike in the secular world where your personality may not matter)
Be sincere – be free from pretence and deceit

6.4 Some Vital Equipment
Vision – this will act as a motivation
Vocabulary
A preacher’s vocabulary is composed of the number of words he knows and with which he is familiar. Build your vocabulary by reading widely.
Words are to a preacher what brush and paint are to the artist.
Learn syntax – combine words properly. Single words by themselves may not convey a computer message. Example: man, hard, ball, hit – can be combined thus:
The man hit the ball hard
The ball hit the man hard
The man hit the hard ball
The hard man hit the ball
The hard ball hit the man.
Don’t use words too big for the subject
Don’t commit verbicide (murder of words).
Voice
A preacher’s voice is his greatest natural asset
Take good care of it and improve se of it (see next section).

6.5 Principles Of Public Speaking
Breathing: Correct breathing is extremely important. This will strengthen your vocal cords.
Articulation: This is the art of uttering speech clearly. Don’t mumble
Learn proper pronunciation (illustration: Jesus wept = Jesus wept). If you are a victim of ‘shrubbing’, work hard to reduce it to a minimal level.
Pitch of the voice. Vary your pitch from time to time. If you speak at the same pitch and on the same tone all the time, your voice can sound boring.
Speed of delivery: Vary the speed so as to:
Vary the pace
Give added emphasis
Volume: Volume variation gives added emphasis
The major part of your sermon should be delivered at conversation volume
Don’t develop a religious voice
Pausing: Has two major advantages:
Enhances emphasis
Allows the audience time to think or meditate
Repetition – for emphasis
Appearance. Watch your dressing. Be modest and sensitive to your audience
Use non-verbal communication signals appropriately.
Eye contact – Don’t close your eyes
Posture – Don’t lean. Stand upright
Move naturally
Use gestures appropriately
Facial expressions
Use of hands.
Avoid detracting mannerisms e.g.
Hands in pocket
Unnecessary words e.g. Hallelujah

7.0 CONCLUSION
“The whole process of sermon preparation from beginning to end was summed up by an American preacher thus: “First, I read myself full, next, I think myself clear, next, I pray myself hot, and then I let go.” But one could add: stop when you are done.

Preaching is the effective communication of the word of God (TRUTH given by God) in a manner that is understandable to the hearer in his/her cultural setting (CLARITY) and with a desire to elicit change of life (PASSION) that is in accordance to the will of God.
Preaching is the work of God through men by the Holy Spirit using his word to reconcile men to himself.
Preaching involves work to understand the word of God, engaged living to understand the world of men and prevailing in prayer and practice to relevantly and effectively communicate (apply) the love of God.

References
Basic Bible Interpretation – R.B Zuck
BEST-P Manual, FOCUS. 1999 edition.
Focus Bible Study Handbook Session 8
Homiletics: FOCUS SOT Manual 2007 – Simon Masibo and Omondi Siwa
I believe in Preaching – John Stott
IFES Bible Study Handbook
Preach the Word – Dennis Lane
Preaching – G. Campbell Morgan
Preaching Sermons that Connect – Craig a. Lascalzo
Preaching to change lives – John Byler
Scripture sculpture – Ramesh Richard
Speaking God’s words – Peter Adam
Speaking in public – Effectively – Richard Bewes
The Contemporary Christian – John Stott
The Mystery of Preaching – James Black

CHAPTER SIX: CHRISTIAN APOLOGETICS

1.0 INTRODUCTION

1.1 Towards a Definition
In current English using the term apology tends to indicate the admission or expression of regret for an offence, or a declaration that no offence was intended. However, originally it meant the defence of a person, a cause or law which was being attacked.

Apologetics is a word derived from the Greek word apologeoma (verb), or apologia (noun), which means to give a reasoned defense (1 Pet. 3:15). In its Biblical context, apologetics is a branch of Christian theology and philosophy through which the Christian mind expresses itself in the task of evangelism. Apologetics must therefore be seen as an arm of evangelism and not less than this.

An anonymous person has commented, “The single greatest obstacle to the impact of the Gospel has not been its inability to provide answers, but the failure on our part to live it out.” Recognizing the role that living out a disciplined Christian life plays is a starting point for taking on the responsibility of the work of evangelism, of which Christian apologetics is part of.

I say this right at the onset because of several reasons:
Apologetics has been reduced and confined to an academic enterprise – answering intellectual objections to our faith – or in brief, presentation and defense of Christian faith by words,
Consequently this approach to apologetics has left out a most essential component of what it actually is – presentation and defense of Christian faith, by conduct.

The problem with reducing apologetics to a mere academic enterprise is that it makes it a specialized science for a few people. It assumes that the burden of defending and contending for our faith is a mandate for a chosen few and not a task for every Christian. Such a view is inaccurate and a misrepresentation of Scriptures because, Jude verse 3-4 (but certainly throughout the entire letter of Jude) sustains a broader definition of apologetics. In presenting a case for a broader definition of apologetics, Kigame notes that
It was given by a simple fisherman (1 Peter 3: 15) and supported by Jude, our Lord’s brother, in the context of the simple practice of our common faith and not for the establishment of an apologetics ministry
Such was given to simple everyday Christians who were expected to “give an answer” and “contend for the faith” without a leaning towards intellectualism.
It was given in the context of heresy (see Colossians) and lots of false teachers and prophets (2 Peter 2) and lots of scoffers (2 Peter 3) and teachers of “another gospel which is no Gospel at all” (Gal. 1:6-9; cf. Acts 15:1ff) and in the context of greedy exploiters whom Paul describes as “savage wolves.” (Acts 20:25-35).

Therefore, apologetics must be seen in this broad perspective because this is what it is.

1.2 Historical Background
The Christians of the 2nd and 3rd centuries battled not only against a persecuting heathen world, but also against heresies and corrupt doctrines within their fold. The departure of the Apostles left room for all kinds of strange opinions and theories to take hold of the church. There was need for someone to respond to these theories and heresies.
Between the beginning of the persecutions and 200 A.D, a number of apologists arose whose writings have been handed down to us such as Aristides, Justin Martyrs, Tatian, Tertulian, Origen and Cyprian. They addressed their arguments to emperors, the Roman Senate and to the Roman people as a whole. They used four methods:
Appeals for justice
Attack on pagan beliefs
Affirmation of faith
Apologetics Argument

1.3 Biblical Mandate for Apologetics
1 Peter 3: 8 – 16 (and in particular verse 15) gives us a mandate to engage in apologetics while at the same time giving some qualifications:
We should be ready – we may never run across someone who asks the tough questions about our faith, but we should still be ready just in case. But being ready is not just a matter of having the right information available; it is also an attitude of readiness and eagerness to share with others the truth of what we believe.
We are to give a reason to those who ask the question (cf. Col.4:5-6 – Be wise in the way you act toward outsiders; make the most of every opportunity. Let your conversation be always full of grace, seasoned with salt, so that you may know how to answer everyone). It is not expected that everyone needs pre-evangelism, but when they do need it, we must be able and willing to give them an answer.
It links doing pre-evangelism with making Christ Lord in our hearts. If He is really Lord, then we should be obedient to Him by “destroying speculations and every lofty thing raised up against the knowledge of God and … taking every thought captive to the obedience of Christ.” (2 Cor.10: 5) In other words, we should be confronting issues in our minds and in the expressed thoughts of others that are preventing them from knowing God. This is what apologetics is about.

1.4 Task of Apologetics
We can be hard put if people demand that we prove some of the statements we make. Consider the following: You are witnessing and you make this statement: “The first spiritual law is, “God loves you and has a wonderful plan for your life!”. This simple statement rests on several assumptions:

That there is God (Existence of God).
If there is God, he is a loving God – which is difficult to believe in view of all the evil in the world. (Philosophical problem of evil).
Even if God is loving in general, he also loves me in particular in view all the circumstances of my life (Religious problem of evil).
There is some order to history, especially my life and that is difficult as we look at the confusion in the world today. (Meaning of history).
The statement is impossible to prove or disapprove; therefore it is meaningless (meaning of religious language).
What is a spiritual law anyway? Does it compare with the law of gravity? It is spiritual as opposed to what? (Religious and theological language).

In a simple statement of sharing we are laying ourselves open to apologetically defend our faith. We should always beware of this possibility.

Apologetics therefore seeks to:
Provide rational grounds for believing the truth claims of Christianity in whole or in part and to
Respond to objections raised against the true knowledge of God in whole or in part in the Christian faith (2 Cor.10: 3-5).

Christian apologetics is the vindication of Christian truth claims and philosophy of life against the various forms of non-Christian philosophies of life. It is the responsibility of every Christian to be equipped in some knowledge and use of apologetics.

2.0 THE NATURE OF APOLOGETICS – BASIC SKILLS REQUIRED
In addition to the above, the passage sets forth the nature of what Christian apologetics should be. Good apologetics needs to be based on reason, it needs to be knowledgeable, and it needs to be done in a spirit of gentleness and respect.

2.1 Good Reasoning
Good reasoning assumes that we are familiar with how the mind works. At the core of good reasoning is the desire to link thoughts to action, i.e. the process by which people come to believe certain things, arising from their thought processes. The most foundational principle here is what Ravi Zacharias, Peter Kreeft among other philosophers and apologists of our day call the theoretical substructure of logic . This is where inductions are made and deductions postulated. Logic, though not a darling of many, applies to every sphere of life, including reality and truth. In fact, logic is an indispensable tool in the communication of truth. Peter Kreeft, professor of philosophy at Boston College, has briefly addressed the importance of correct argumentation in his book Three Philosophies of Life. In a subsection titled: “Rules for Talking Back,” (p.54) he writes the following.

“Three things must go right with any argument:
The terms must be unambiguous.
The premises must be true.
The argument must be logical.

In any argument, the application of these rules cannot be compromised if the conclusion is to be defended or refuted. Truth is indispensable to each statement, and validity is indispensable to each deduction. This dual combination is central to the persuasiveness of any argument, and if there is a flaw in either of the two, the argument fails .

The point is this: our arguments should be rational and based on good reasoning. This is a very important and foundational point, since so many people today seem to view faith and reason as concepts in tension with each other. But on the contrary, faith and reason are like “wedded partners…[and] apologetics is the attempt to ally reason to faith, to defend faith with reason’s weapons.” (Kreeft and Tacelli 1994, 29) These two further observe:
The inherent structure of human reason manifests itself in three acts of mind: (1) understanding, (2) judging and (3) reasoning. These three acts of the mind are expressed in (1) terms, (2) propositions and (3) arguments. Terms are either clear or unclear. Propositions are either true or untrue. Arguments are either logically valid or invalid. A term is clear if it is intelligible and unambiguous. A proposition is true if it corresponds to reality, if it says what is. An argument is valid if the conclusion follows necessarily from the premises. If all the terms in an argument are clear, and if all the premises are true, and if the argument is free from logical fallacy, then the conclusion must be true (Ibid. p17)

Because apologetics at its core deals with truth claims, apologists are continually examining questions about the truth. “Is Christianity true?” “Did Jesus really rise from the dead?” “How can I know if God exists?” These are all questions that ask about ultimate realities, and we shall examine more of this as we continue. Of course there are many people today who deny the existence of an absolute truth, but they run into bigger problems. For the others, people inherently understand that the truth should be consistent and not contradictory. In fact, contradiction is a sign that someone is not telling the truth. Therefore, if something is true, then it will be rational. The Apostle Paul understood this well. In 1 Thessalonians he commands us to “examine everything carefully; hold fast to that which is good”. This is a remarkable passage. So certain was Paul of the reasonableness of Christianity, he actually challenges believers to test its truth claims against all others. If another is more rational, then you should believe it instead! Rationality therefore becomes an important part of Christian apologetics and Christianity in general.

2.2 Knowledgeable
Because apologetics needs to be rational, it is important for the apologist to become more knowledgeable about Christianity as well as opposing arguments. In order to provide sound reasons for the hope of Christ, we have a responsibility to understand what others believe so we don’t caricature their beliefs or build straw man arguments. Many people get concerned at this point, thinking something like “Well, I guess I can’t do apologetics. I don’t know that much. I’m just not that smart.” But being knowledgeable doesn’t mean that you need to have a bunch of facts about world religions memorized. It first means listening to the other person and asking questions to make sure you understand their position. It also means that you know where to go to find answers to those arguments you’re confronted with, and you should always strive to understand the Christian faith more clearly. Paul again warns that mature Christians should be able to handle the Scripture accurately, “rightly dividing the Word of truth”.

2.3 Gentle and Respectful
Not only should apologetics be approached rationally and knowledgably, but it should also be executed with sensitivity to the thoughts and feelings of other individuals. Remember, faith is a central part of our self-identity; it is how we understand who we are. Faith is so fundamental to a person’s understanding of himself and how he relates to the world; an attack on his faith can be viewed as an attack against him. So if the Christian just bashes a person because of the beliefs he or she holds, then his arguments become nothing more than noise. Remember, we are commanded to be “wise as serpents but gentle as doves.”

3.0 SCOPE OF APOLOGETICS
The work of apologetics should include the following three dimensions:
Apologetics as proof – presenting a rational basis for faith that confronts unbelief in the believer as well as in the unbeliever;
Apologetics as defense – answering the objections and overcoming the barriers of unbelief;
Apologetics as offense – demonstrating or revealing the foolishness of unbelieving thought and world-views in conflict with the Christian faith.

All these must be done with an attitude of gentleness and respect to the other person(s).

4.0 HOW TO BE INVOLVED
So, how does an ordinary Christian go about in honing their apologetic skills? Does it take years of seminary or college? Not really. Just like every other facet of the Christian walk, developing reasoning skills is a life-long pursuit. But here are a few tips that everyone can do to get them started on that road.

4.1 Develop a Resource Base
First, have a clear and thorough knowledge of Scriptures. There is no shortcut here; you must be well versed with your Bible, both for purposes of your own spiritual nourishment but also for answering critics and unbelievers of all nature. Remember Scripture is the truth par excellence. Every other “apologetics” book is but a commentary on the Truth. So you must be well versed with the Truth as your primary tool for engaging in apologetics.

Second, gather a list of good resources you can rely on. Knowing where to go for answers whenever a difficult issue presents itself can help immeasurably. Bookmark good Apologetics Web sites. (For a listing of Apologetics sites, look to http://www.comereason.org/links.asp or check out www.apologeticsindex.org). You should also build a good library of books dealing with theological and Apologetic issues. Start with texts that cover a broad range of topics, such as Norman Geisler’s Encyclopedia of Apologetics or Handbook of Christian Apologetics by Peter Kreeft and Ronald K. Tacelli; and add more specific books as you deal with those specific topics. Books by Ravi Zacharias, e.g. A Shattered Visage: The Real Face of Atheism, Can Man Live Without God, etc, are worth reading, or even visiting his Web site for more articles and links: www.rzim.org

4.2 Pick an issue
Once you’ve established a basic library of knowledge, pick an issue that you’d like to discuss. Pick something you feel strongly about. Perhaps you saw an editorial in the local paper where you disagree; perhaps you have a co-worker who has an objection with Christianity, perhaps you have listened to a preacher peddle things from the pulpit that you object. Whatever the motivator, choose one issue and dig in – learn as much as you can on it. Make sure that you listen to the opposing views before generating an answer. Ask questions of your opponent and restate his position back to him, or have someone else without a vested interest review your answer before you go public. It’s important to learn both sides of an issue so you aren’t building a straw man argument.

You see, the task of the apologist is to find counter-arguments to the arguments being used to attack the faith. This is how Dembski (2001, 41 – 42) puts it:
Typically when someone attacks X, it is not simply by claiming that X is false or unimportant or in need of re-imagining…when someone attacks X, it is to persuade others that there is a problem with X. The challenge facing the apologist, therefore, is not simply the assertion that X is problematic but the argument employed to show how X is problematic. To defend X it is therefore not enough simply to keep reasserting X. Rather, one must in turn challenge the argument that is being used to attack X…the apologist finds him or herself in the following situation: an antagonist has targeted X, where X belongs to the core of the Christian faith. The antagonist has also advanced an argument Y, which in some way undermines X…the apologist must now carefully identify the argument Y that is being used to justify the attack on X. It’s here that all caricatures and misrepresentations must be avoided…Having carefully analyzed Y, the apologist’s next order of business is to formulate a counterargument Z that refutes Y…how the apologist formulates Z will depend not only on Y but also on the audience that the apologist is trying to persuade.

To elucidate this further, Kreeft and Tacelli (op cit. 33 – 38) have delineated in a very clear way, five possible answers to the question of the “logical relation between…faith and…reason (p.33), and which, to my opinion, would aid any apologist in formulating proper counterarguments to any attack on the core of the Christian faith. Let us briefly look at them.

General Relationship Diagram Faith-Reason Relationship Diagram
All A’s are B’s but not all B’s are A’s. All that is known by faith is also known by reason, but not all that is known by reason is known by faith. Faith is a subclass of reason. RATIONALISM
All B’s are A’s but not all A’s are B’s. All that is known by reason is also known by faith, but not all that is known by faith is known by reason. Reason is a subclass of faith. FIDEISM
All A’s are B’s and al B’s are A’s. All that is known by faith is known by reason too, and all that is known by reason is known by faith. Faith and reason are interchangeable. IDENTITY of faith and reason.
No A’s are B’s and no B’s are A’s. Nothing that is known by faith is known by reason, and nothing that is known by reason is known by faith. Faith and reason are mutually exclusive. DUALISM
Some but not all A’s are B’s and some but not B’s are not A’s. Some but not all that is known by faith is known by reason, and some but not all that is known by reason is known by faith. Faith and reason partly overlap. PARTIAL OVERLAP.

a b c

The ‘partial overlap’ quadrant distinguishes three different kinds of truths:
Truths of faith and not of reason, i.e. things revealed by God but not understandable, discoverable or provable by reason (e.g. the Trinity or the fact that Christ’s death atoned for our sins).
Truths of both faith and of reason, i.e. things revealed by God but also understandable, discoverable or provable by reason (e.g. the existence of one God, or an objective moral law, or life after death).
Truths of reason and not of faith, i.e. things not revealed by God but known by human reason (e.g. the natural sciences).

If this is a correct position, and we think so, then it follows that the Christian apologist has two tasks: to prove all the propositions in class b and answer all objections to the propositions in class a. We cannot prove the propositions in class a (e.g. the Trinity), but we can answer all objections to them. For example, suppose a Unitarian objects the Trinity because “it splits God into triplets.” We can show that this is a misunderstanding; it does not mean three Gods, but one God in three Persons. Or suppose a logician says it is a contradiction to call anything both one and three. We can reply that God is one nature, not three, and three persons, not one. This is not a contradiction, any more than we are: we are two natures (spirit and animal, mind and matter, soul and body) but one person.

4.3 Go on the Offensive
Lastly, go on the offensive. Passivity has no place in Christian apologetics. Write a letter to the editor of the paper. Ask others what reasons they have to hold to their belief system. Christians have gotten into the habit of only defending their beliefs – but non-believers should be able to offer reasons for what they believe, too! Engage with the preacher whom you did not agree as he presented his sermon from the pulpit, etc. For most of the last two millennia, Christianity was at the forefront of critical thinking. But this is slowly changing, as the generation and culture become more visual than ever. In fact, in this age of instant things – instant coffee, tea, Internet (where you can get any information around the globe at the click of a button), TV, etc, we are slowly getting oriented into “not-engaging-our mental-faculties.” Everything is provided for us. You do not have to do much. Even in church and other Christian gatherings, we allow the preacher to think for us. He hears God on our behalf, he reads scriptures on our behalf, he even prays on our behalf! Shame on us! No wonder we quote and are influenced by the words and visions of the pastor (or the man of God) more than the Scriptures themselves! I believe we need to reclaim the Christian mind to the glory of God. I think Proverbs 22 says it best:
“Have I not written to you excellent things of counsels and knowledge, To make you know the certainty of the words of truth that you may correctly answer him who sent you?”
We have an awesome gift in the Bible. It is the Word of God, written to us! It gives us certainty. God has given us “the words of truth” so that we may go out and “correctly answer” the world. It is our responsibility to be faithful to Him and engage our minds as much as we engage our hearts in our faith.

5.0 Why Apologetics?
Christianity is under attack today and must be defended against attacks from within (cults) and from without (skeptics and other religions). Christianity is under attack:

5.1 From Western Secularism.
“Unfortunately, some of our people harbor the illusion that religion and its traditions are harmless. They forget that no matter what sophisticated forms of religion may take in today’s conditions, the essence of religion, as an anti-scientific worldview remains the same. Religion hampers the development of man’s creative and public activity.” (Soviet paper, Izvestia, October 1981)

“The Bible is not merely another book, an outmoded and archaic book, or even an extremely influential book; it has been and remains an incredibly dangerous book. It and the various Christian churches which are parasitic upon it have been directly responsible for most of the wars, persecutions, and outrages which humankind has perpetrated upon itself over the past two thousand years.” (John Dunphy, The Humanist, Jan/Feb., 1983, p.25)

5.2 From Eastern Pantheism
“To my way of thinking, the Christian churches have released into the world a view of the Christ which is impossible for modern people to accept: as the one and only Son of God sacrificed by a loving father to save us from the results of our sins – a blood sacrifice, straight out of the old Jewish dispensation. We have rejected this view, we have left the Church in our millions, because it does not tally with our knowledge of history, of science, and of other religions.” (Benjamin Crème, Reappearance of the Christ, p.47)

5.3 From our own African beliefs and traditions
One of the most unresolved issues as far as our African beliefs and traditions are concerned is the whole question of ancestors and ancestral spirits, especially when one of our significant persons in the family moves on. If you are in doubt of this, how else then do you explain the wave of spiritual mapping and generational curses that has swept the African church recently? We do not know how to respond to such issues even as believers in Christ. Some have even gone to the extent of changing their names, because after digging back into their ancestral lineage, they have come to discover that they were named after let’s say, a drunkard (hence names like Wamalwa, or Wanjohi, or Okong’o), or something that is negative. The nagging question here is, How should a believer respond to such issues and do so biblically? Does the Bible address such issues in clear terms?

6.0 RELEVANT AND PIVOTAL ISSUES IN OUR KENYAN CONTEXT
I have already alluded to some of these in the course of our discussion, but let us now explore several apologetic issues in detail.

6.1 Why am I a Christian rather than …
e.g. a Muslim like my classmate, Hindu/Buddhist from whom I buy goods at Nakumatt, the Mungiki adherent in my village, than Nonini the musician and his dirty philosophy, than an atheist/agnostic as my professor claims to be. The alternatives spread the entire gamut of our daily walk with the Lord. Right here, is where the rubber meets the road. Very few Christians in Kenya can give you three “good” reasons why they are Christian. Most of them may give a rehearsed/memorized theological statement such as because “Jesus died for me” or, at best, “I did not want to go to hell.” Ask what they would do to convince a skeptic that Jesus actually died and rose from the dead, or a Hindu that the heaven he/she believes in is different and better than Nivarna, and watch the real problem unfold. Here we have not even mentioned the problem of the average theological student from NEGST or NIST being incapable of answering Bertrand Russell in his book, “Why I am not a Christian” or the arguments raised by Okot P’Bitek in “African Religions in Western Scholarship.” How many college Christian students today can go beyond being impressed by the entertainment from Ngugi wa Thiong’o or Chinua Achebe? Do we not simply laugh away without critiquing how Song of Lawino and Ocol affect our faith and values? Do our literature students ever stop to ask whether we should have books such as “Ordering Your Private World” or “An Anthology of Ancient Psalms” by David the king of Israel, as common textbooks? Do our Christian history and biology teachers ever challenge evolution as taught in our high schools? In short, as long as we cannot define what we believe and why we believe it, we cannot and have no business giving it to somebody else.

6.2 Experientialism.
The next biggest problem we have stems from the experientialism of the untaught church teachers. Truth about God, the Scriptures and the practice of our faith is not built upon the Bible but upon the experientialism (not experience) of these teachers. Most of them are not taught and, in fact, despise biblical studies, but want and love to dominate the pulpit and the airwaves. Who gets onto TV and radio? Is it the Bible College and seminary professors? No. It is the spiritual and theological quarks. A revolution has to take place in the colleges and churches to eliminate these quarks. If nobody wants a medical quark to treat them, why do we never raise a finger or voice when theological quarks fill our pulpits and airwaves? Why don’t we make noise when we find terrible books and magazines in our C.U. libraries and in our dorms at college? Is this not a clear demonstration of how we do not regard truth? It is very disturbing to observe some of the following from our pulpits:

The fact that Followers of Jesus Christ are made to believe that they need to go through “deliverance” in order for them to be thoroughly saved. It is like faith in Christ (and the profession of it thereof) is not sufficient for salvation. Salvation is complete if and only if “Deliverance” takes place. In reading the New Testament in general and the Gospels in particular, there is no encounter of an incidence of a person who believed in Jesus and subsequently required deliverance. Any encounter with Jesus, at least in the New Testament brought all the past into forgetfulness, and a new lease of life was pronounced to those who encountered him. How and when did the teaching on “deliverance” as a necessary step towards complete salvation creep into the church and become accepted?
The proliferation of teachings about Generational Curses, to the effect that, one (in fact a believer) is required to dig back deep into his/her genealogical history so that one can determine who in their ancestral lineage messed up and therefore is bringing calamity in their family. Upon such a discovery, one is supposed to “speak the blood of Jesus” into such a situation and therefore break the curse. Now, think with me. Doesn’t such a teaching cast doubt into the efficacy of the Atoning sacrifice of the blood of Jesus? Should we subscribe and promote “an archeological kind of salvation” or should we trust that what God did and accomplished through Christ is sufficient for our salvation?
Closely connected to this is the accompanying effect of “changing one’s name” because of the discovery that the name means something negative (e.g. Wamalwa, Okong’o or Wanjohi – all meaning one who drinks), or realizing that one was named after, let’s say, a lazy person, a polygamist, etc. In most cases the prompting to change the names comes long after having been saved. The advocates here appeal to cases such as that of Abram (Abraham), Sarai (Sarah), Simon (Peter), Saul (Paul), among others. Now, if we were to take a closer look at cases of people cited above, was the change of their names prompted by an ancestral factor, or by God’s own initiative? Would we be right to cite them as the justification for such a teaching?

Thought worth Reflection
Now, in view of these issues, allow me to ask a few more questions. If you are believer in the Lord Jesus, and you know for sure that you have made a commitment to Him, and that your sins are forgiven, why do you doubt the totality and effectiveness of Christ’s salvation by going back to excavation of your ancestral genealogy? When Christ saved you, from what did He save you and to what extent did He do it? Was the efficacy of His atoning blood only applicable to your sins and not to your past? Brethren, let us not enter into confusion and pour contempt to the blood of Jesus. Scripture states clearly: “If anyone is in Christ, he is a new creation. Behold the old has gone, the new has come.” (2 Cor.5:11) “Therefore, there is now no condemnation for those who are in Christ Jesus.” (Rom.8:1) Let me with all humility and due respect to everyone and especially those who might already have bought (whether shallowly or deeply) into the wave I have mentioned here request us to go back to Scriptures and with genuineness and a willingness to learn, seek from the Scriptures whether there is any basis for this practice. We may as well discover that it is a form of Eastern paganism coated with a spiritual aura, and its ultimate effect is not to bring people closer to God, but to throw many into confusion, if not fanatism, which makes them easy and ready preys for cults. My brothers and sisters, we must be willing to engage issues and beliefs from a Biblically informed perspective, but much more because, we have a reason-able faith. Let us not buy into issues because of our ignorance. Let us not be spineless (you know the spaghetti kind of Christians) as far biblical convictions and perspectives are concerned. Consider these words from probably the greatest apologist of the 20th century, C. S. Lewis:
To be ignorant and simple now – not to be able to meet the enemies on the ground – would be to throw down our weapons, and to betray our uneducated brethren who have, under God, no defense but us against the intellectual attacks of the heathen. Good philosophy must exist, if for no other reason, because bad philosophy needs to be answered (The Weight of Glory, 50)

You see, the reason we need to defend true religion is because there are false religions. The reason we need to stand for authentic Christianity is because there are counterfeit forms of Christianity. And we cannot stand for authenticity or truth in our ignorance. We must be informed. We must be reasonable. We must be willing to engage issues and practices from the Scriptures.

The Question of Spiritual Mapping and Territorial Spirits – that every city or location has got a ruler (evil for that matter), whom Christians must identify and invade, destroy such stronghold and release people unto God’s salvation. My issue with this is that it is often informed by human efforts and desire to conquer, not necessarily a leading of God. Can we fulfill God’s purposes this way?)
Time fails us to engage other issues like “The Health and Wealth Gospel”, “The Anointing Oil”, etc.

6.3 What is Truth and Who Says Something is True?
For the average Christian in Kenya, truth is that which my pastor says is true. It may also be what everybody teaches, accepts or believes. For many, truth is what KTN or Radio Citizen says happens or should happen. Better still, truth is what Family TV or Hope FM says is true. Not many check truth out in line with Scripture or reason/logic. If it is in the East African Standard or in the Daily Nation or in the Internet, then it is true. If it works then it is true. (I tested God by giving all my salary and I got a promotion…) In several cases sincerity is the test for truth.

A Brief Word Before We Continue
Every religion, without exception, has some foundational beliefs that are categorically nonnegotiable and exclude everything to the contrary. This is because truth by definition is exclusive. If truth were all-inclusive, nothing would be false. And if nothing were false, what would be the meaning of true? Furthermore, if nothing were false, would it be true to say that everything is false? It quickly becomes evident that nonsense would follow. But, I wonder how many of us Christians today are aware that this is the popular fallacy that has taken the center stage of the modern world! Slowly but sure, we are being required to acknowledge that truth is not just One. There are many options from which one can choose his/her object of belief – and that none of them (options) would be wrong or false. With this step then comes the call to be tolerant with those who do not believe what we believe. But whereas the call for tolerance is a noble one, the definition of tolerance is very skewed, unclear and distorted. Contrary to popular definitions, true tolerance means “putting up with error”—not “accepting all views.” We don’t tolerate what we enjoy or approve of—like chocolate or watching a soccer game. By definition, what we tolerate is what we disapprove of or what we believe to be false and erroneous. Furthermore, tolerance presupposes an adequate grasp of what another person believes—as well as a knowledge of the strengths and weaknesses of such belief. Actually, if disagreement didn’t exist, then tolerance would be unnecessary. It is because real differences exist between people that tolerance becomes necessary and virtuous.

The contemporary definition of tolerance as acceptance is simply wrong-headed. It lands a person in massive inconsistencies. Take the matter of “comparative religions.” The leveling approach of comparative religions (considers all religions equal when talking with people of other faiths than ours) arbitrarily asserts without qualification the equal validity or relative nature of all religions. Dialogue, however, shouldn’t begin by assuming the equality of all religions or truth claims (the erroneous definition of tolerance), but with regard for the equality of persons. Dialogue implies respect, not agreement. A Christian can interact with and respect a Buddhist while still believing on rational grounds that he is mistaken, and therefore lost. In fact, the belief that both views cannot be right at the same time is an impetus to engage in meaningful dialogue. Dialogue thus becomes an opportunity for both sides to reexamine their presuppositions and clarify their positions. True tolerance grants people the right to dissent.

The idea behind the popular definition of tolerance is a move to challenge any absolutes. Absolute implies finality, supreme, and gives no room for alternatives. To be absolute is to be authoritarian, or so they would assert. To be absolute is to be autocratic and therefore bigoted, oppressive and dogmatic. To be absolute is to pose as faultless and therefore as perfect. With this in place then comes the whole baggage of relativism – that everything depends. So you may hear a discussion like the following:

Q. Do you think there is need to understand and therefore tolerate, let’s say, a homosexual pastor?
A. Well, it depends. May be he is a homosexual because of hormonal factors in his body, or may be it is because he feels called to deliver the word of God to other homosexuals and therefore feed them with the Word of God, etc, etc. So, it depends.

Relativism plays an effective role to slash out standards for making any decision, (and especially moral decision) or taking any stand – because everything depends. This is the highway upon which pluralism has thrived. By pluralism we mean many options to the same end, all of which have the same validity, weight and effect. So in such a context, truth becomes relative, because after all, there are many options/alternatives for truth. In other words, what is true and/or right depends on me, and there is no one who can tell me that I am wrong of false.

Where Does this Leave Us?
What, therefore, takes place in popular thought is a reflection of the way culture has been engineered to deal with truth issues. But it is the sacred duty of a Christian believer to be aware of and thereby clarify the very nature of truth because if truth dies, even at the altar of cultural sensitivities, then so does the Gospel in the listener’s ears. The first and foremost task of the apologist is to stand for the truth and to clarify the claims of the Gospel. In the modern mindset, truth is seen as what is popular. So if one has to be truthful, s/he must conform to what is popular today. But is truth synonymous with conformity? If we conform to what is true today, are we true to what was popular yesterday? Since the answer is no, then we cannot define truth in terms of conformity. Truth is truth whether you believe it or not. In other words, truth is not relative, neither is it contingent to time. It is absolute. Now an absolute by nature is not culturally determined. Therefore if truth is absolute, then it is only One. We cannot have two truths. For you and I, who are here today because of a conscious belief in God through Jesus Christ, we must be certain, clear and persuaded in our minds that truth is not a concept or something out there. Truth is a Person. It is Christ who made this absolute claim, “I am the truth.” (John 14:6) Because it is true that Jesus is the truth, then every other truth claim must be informed by and be in harmony/agreement with this absolute claim. This is our beginning point.

Clarifying and defending the truth is the hard part of apologetics (indeed of evangelism, of which apologetics is part of) because this is foundational. Most people today, when asked to define truth, stumble and stutter because they have never paused to understand what even they themselves mean when they say Jesus is “the way and the truth and the life.” Even Pilate, the one under whose governance Jesus was condemned was ignorant of what truth is. When he was cross-examining Jesus (John 18: 28 – 39), Jesus responded by telling him that the reason He (Jesus) was born and came into the world was to testify to the truth; and that everyone on the side of truth listens to Jesus. Then Pilate asked, “What is truth?”

Truth, very simply stated, boils down to two tests: Statements made must correspond to reality, and the system of thought that is developed as a result must be coherent. The correspondence and coherence tests are applied by all of us in matters that affect us.

6.4 The Neglect of the Great Commission.
Is it not easy to think that we should not bother the happy, successful Asian businessman or the virtuous Muslim woman neighbor? Don’t we think God is too unmerciful if He were to send Mahatma Gandhi to hell, regardless of what the Bible says about people like Gandhi. Are we not unwilling to delve into the mysterium of the teachings and practices of hard persons and groups such as John Pesa and Legio Maria respectively?

6.5 Ethical Ambivalences.
This revolves around such questions as, Should we drink or not drink? Should I tell the truth at all times to everybody? Should I take a job with Kenya Breweries Ltd? Should we ordain a pastor who has a soft spot for the free distribution of condoms to non-Christians to prevent them from being infected with HIV/AIDS? Recently, should we cremate our dead as Christians or not? This extends to whole debates about whether or not we should be led by a lady pastor who is known to be unmarried or divorced, etc to whether women should lead at all?

6.6 National Issues
Recently, the Kenyan church has had to decide whether it is biblical to vote a particular way. Did it actually give a direction on the way forward? Even where some parts of it did, was it informed and consumed by a passion for justice and righteousness, or was it because some of its interests were not represented in the proposed constitution of Kenya?

On a daily basis, however, a practicing apologist will deal with issues of outright cultic heresies, Islamic teachings, humanistic advertising and consumerism and, certainly, the lies and misrepresentations of the Daily papers and the electronic media.

7.0 THE AIM OF APOLOGETICS
Note that the ultimate aim of Christian apologetics is not to win the argument, but to win the person. This is not easy, especially because more often than not, the people we reason with have no desire to, as it were, follow the argument and the truth. People will many times engage in an argument for the sake of arguing, not because they have an interest in finding out the truth. In this case the truth, even if finally exposed, may not be followed.
This also raises the delicate question of our own honesty in engaging in inter-faith dialogue, which is an apologetic exercise. Do we engage with integrity? Are we willing to follow the argument?

8.0 CONCLUSION: LIVING AN APOLOGETIC LIFE
In apologetics, we are stressing that God is interested in the character of the Christian and in the manner in which truth is communicated. The Christian must speak the truth in love, not being quarrelsome, able to teach, correcting the error with gentleness, kindness, patience, and humility (2 Timothy 2:24-26). As we noted earlier, “The single greatest obstacle to the impact of the Gospel has not been its inability to provide answers, but the failure on our part to live it out.” Many Africans who are yet to become evangelical Christians do not question whether Christianity is true, or whether its basic tenets are factual. They question whether it works.

Therefore, equally important to giving a reasoned proof, defense and offense of our faith in Jesus Christ (who is the truth) is the manner in which we live our lives. You will notice that the context within which the call for apologetics (as we have discussed it above) is made (v.15) is one of how we live our daily lives. The words are clear right from the start: “…live in harmony with one another; be sympathetic; love as brothers; be compassionate and humble. Do not repay evil with evil, or insult with insult, but with blessing…seek peace and pursue it…” These are relational exhortations. They cannot be practiced elsewhere apart from where a community exists. It is only in doing this that we will keep a clear conscience. It is only in living right and harmoniously with people that those who speak maliciously against our conduct in Christ will be ashamed of their slander. Living right and harmoniously with people who hold radically different views is a hallmark of maturity. There simply is no automatic contradiction between holding firmly to one’s convictions and treating with dignity and respect those who disagree. This is different from the popular understanding of tolerance (which suggests that we look for the common grounds between us and operate on that platform. Tolerance advocates for a compromise, a mid-way negotiation). But this is not what living right and harmoniously with other people who hold different beliefs from us means. Our argument is that we can live right and harmoniously with other people without compromising our biblical convictions, standards and values. As Paul Copan notes, “Our society would benefit from the courageous words of qualified people who display both firmness of conviction and civility of respect, which is what Ephesians 4:15 refers to—”speaking the truth in love.”

9.0 REFERENCE
FOCUS SOT Manual 2004 Hermeneutics by Daniel Karanu. Nairobi. FOCUS, 2004.
Chang, Curtis. Engaging Unbelief: A Captivating Strategy from Augustine and Aquinas. Downers Grove, Ill.: IVP, 2000
Dembski, William A. and Jay Wesley Richards. Unapologetic Apologetics: Meeting the Challenges of Theological Studies. Downers Grove, Ill.: IVP, 2001
BEST-P Training Manual Nairobi, Kenya: FOCUS, 1999
Kreeft, Peter and Ronald K. Tacelli, Handbook of Christian Apologetics. Downes Grove, IL: IVP, 1994
Moreland, J. P. Love Your God With All You Mind
Zacharias, Ravi. “Living an Apologetic Life” http://www.rzim.org/articles
Geisler, Norman. Christian Apologetics Grand Rapids: Baker, 1998.
Kreeft, Peter. Three Philosophies of Life San Francisco: Ignatius Press, 1989.

CHAPTER SEVEN: WRITING A BIBLE STUDY GUIDE

1.0 WHY IS WRITING YOUR OWN BIBLE STUDY GUIDES SO IMPORTANT?
Teaches the tools of Inductive Bible Study, plus it gives you something tangible at the end of the process.
Equips you with useful tools for editing or improving prepared Bible Study
Provides Bible Study guides on a certain book or topic where there is non available.
There is greater sense of ownership and therefore more readily used.
Can be more cheaply produced and sales can help generate funds for the movement to produce even more guides.
Over a period of time you can put together quite a series of Bible Study guides useful for students, associates and churches.
Being trained in this area better equips you for doing the other types of Bible Study like personal or evangelistic Bible Study.
In the process, the writers have an opportunity to engage the topic/book/character deeply and this can be very enriching.

2.0 THE PROCESS OF WRITING THE GUIDE?
This follows the entire procedure of Inductive Bible Study. The writing process must therefore only be engaged after gaining a firm grasp of IBS.

There are four important points
2.1 Preparation
Do an overview of the whole Book, character, or topic to be studied. This includes looking for main themes and major divisions.
In the case of a whole book study, try to find out the background of the book to ascertain such issues as:
Who wrote it
To who was it addressed
What could have necessitated its being written
The historical and cultural background of those it was primarily meant to reach
The geographical locations mentioned in or affected by the writing etc.

In the case of a character or topical study:
Look for a passage or passages in which the topic or character is best covered
Avoid single verse references since the interpretations may differ if taken out of context
Find out the context of each passage and keep this in mind as you prepare the studies

2.2 Study
Divide the book or topic into the number of studies you want to have. (This should stay close to the major divisions of the text). For most studies involving school terms, 8-10 studies work best.
Study each passage carefully for yourself until you are confident that God has spoken to you through it.
Find out what the main theme of each passage is.
Outline each study passage into two or so main points. Use these to further sub-divide the study passage into two sub-studies.
Study the passages thoroughly, and outline the message of each sub-study. These should take the Inductive Bible Study form of Observation, Interpretation and Application.
It is important that the group agrees on these main points in every passage of study.

Note: The study part is the most important part of writing a BS guide, so it is important to give it your best. Since this is material that will be used by many people in many different places and over a long period of time, its impact will be much greater than a one time sermon. It will continue to speak, even long after you are dead. It should therefore be borne out of much study and prayers. And there must be no room for errors in interpretation of the biblical text.

2.3 Formulating Questions
Having studied thoroughly, the writer of a BS guide then writes down guiding questions, which will help others to discover the truth discovered in the study process. For a good study, each major point should be brought out by three types of questions:

2.3.1 Observation Questions:
Should help in fact finding and should lead to factual answers and their implications
Such questions would normally use the fact finding questions i.e. WHO, WHERE, WHEN, WHAT, HOW, WHY and SO.
The answers to these questions should be found directly from reading the text.
Ensure that the question leads to an exhaustive look at the entire passage under study, not just a small part of it.

2.3.2 Interpretation Questions:
Are meant to bring out personal interpretation and individual opinion about the passage. These questions are such as:
What does it mean to …..
What is the significance of …..
Why do you think ……

Ensure that it focuses on ‘them’ (the writer and his primary audience) not ‘us’.

2.3.3 Application Questions:
Should help in applying the scriptural truths in real life situations. These questions should be:
Specific not general
Practical, not hypothetical
Challenging to action i.e. able to lead a person or group to think about their lives in relation to the scriptural truths being studied.

Examples:
How does this apply …..
What do you intend to do …..
In which areas of your life ….
How does this affect your attitude towards…

More about Questions
Good discussion questions should quickly catch and hold people’s attention, hence they should:
Be brief and clear, but not simplistic
Stimulate searching the text, not merely test reading ability. Avoid questions that are too leading
Provoke thinking and judgment, but not confuse or threaten
Bring out main points of the text, not merely correct details
Help the study move towards a practical response to the Lord.
2.4 Finishing Up

2.4.1 After formulating the questions check the following:
Clarity of each question
Does it bring out the intended truths?
Would it stimulate discussion? Avoid yes/no questions.
Are the questions too complicated or ambiguous?
Are they simplistic?

Flow of thought
Do the questions follow each other in a logical sequence or are they disunited?
Do the questions lead to a proper conclusion?

Note: A good way to test the quality of your questions is by trying to answer them yourself.

2.4.2 Write a brief and clear introduction to each study that will catch the reader’s attention and set the spirit of the study immediately. This should not pre-empt the study.

2.4.3 Choose a memory verse that summarizes the main lesson of the study.

2.4.4 Read carefully through the study and think about the users.

3.0 EDITING THE GUIDE
The guide should then be submitted to an editing process. This process ensures that the following are checked and taken care of:

3.1 Title of the Guide
Key verse/statement/event in the book:
Major theme or name of the character
Consider other emphasis of other books
What is unique in the book/character?
Short: 2-4 words
Examples

Dear Children
Called to leave
The Supremacy of Christ
No other Gospel
Pressing on
The Rebuilder for the Lord
Resolving differences
Be alert

3.2 Sub-Divisions
Are they natural divisions of the text?
Are they too short or too lengthy?
Do they have a logical progression?
Are the verses quoted flowing?
Evaluate your sub-divisions now
3.3 Hermeneutical Accuracy
Ensure that the interpretation of each passage, as reflected in the questions, topics, introductions etc, is accurate.

3.4 Topic of Each Study
Capture the theme
Short: 2-6 words
Inviting/arresting/active
Unambiguous
Logical sequence (key for topical)

3.5 Sub-Topics
Guiding posts
Be close to the text as possible
Should relate to the study topic/title/subject
Consider artistic presentation
Alliteration
Repetition/key words

3.6 Memory Verse
Look for the punch of the passage (theme)
Let it be active
It should always be from the passage under study

3.7 Introduction
Lead to the study without pre-emptying it.
Brief and relevant (50-80words)
Catch attention & arouse Curiosity
Vary the nature of Intro. : Stories, contemporary issues.

3.8 Preface
Introduce the book: author, dates, historical setting.
Highlight the theme(s)
Character study: Family background, traits of character, key achievements
Relate the theme to today’s life
State the main focus of the study

4.0 PRE-TESTING
If possible test your study with a small group before you write the final copy. This should help highlight any problems with the guide that may not have been noticed such as ambiguity in the questions, complex questions and grammar, questionable interpretation, sharpness of the application questions etc.

Those doing the pre-testing should be made aware and asked to submit comments to the editor, which are then taken into consideration while doing the final copy for printing.

REFERENCE
FOCUS Bible Study Handbook

CHAPTER EIGHT: ACTIVITIES FOR BEST-P GROUPS

One thing that will be important to bear in mind when conducting BEST-P group meetings is to be creative. Whereas one can have BEST-P groups that have more than 6 members, an ideal group should have 5-7 members. This will enhance participation during group meetings and it will also allow each group member to do a presentation in quick succession. If there are many people interested in being members of BEST-P in your Campus they can be sub-divided into several smaller groups. The small groups can then plan when to meet and this will make the administration of these groups easier.

We have tried to give a sample programme of how a group can run its activities through the year, but there is no rule to this. It can be adapted to fit into the needs within a specific institution.

It is recommended that each member of BEST-P will go through some training that will help them prepare sermon outlines. The FOCUS Staff will be willing to help in this. Although a list of some books for further reading has been given, the list is not exhaustive. One may also find that some of the books listed are a little complicated for a beginner; they shall none the less be useful.

As people continue to meet, the rush should not be to go through BEST-P as a project, but to internalize the skills and practise of doing Bible expositions. Ezra Conferences will also be good forums to get some further training. Eventually, we hope that the BEST-P group members will also consider the possibilities of going to Bible School. We are having a shortage of good and balanced Bible teachers and if many more considered going to Bible school, then we would do this country some justice. However, one needs to be keen on what kind of Bible school one goes to since not all of them will offer the necessary emphasis for spiritual and doctrinal purity.

Make sure that you keep time during meetings so that some people who have other pending issues do not feel uncomfortable.

It would also be advisable that you set aside some time for prayer in these groups to submit to the guidance and power of the Holy Spirit in all activities. This will help ensure lasting impact.

From this, four things should be highlighted:
1. TRAINING:
Soon after its formation, or on receiving new members, the BEST-P group should focus on training the members in the skills of Bible study and preaching. The least training that any BEST-P member should receive before engaging in presentations must include Hermeneutics, IBS, Expository Preaching and Homiletics. These provide the members with the basic knowledge and skills necessary for the engaging in other BEST-P activities

2. PRESENTATIONS
After each member is given an area to study and present on, there is need for thorough preparations for each presentation as the training will have indicated. It is important that the presenter takes this process seriously, and engages the study first for personal edification and then for sharing with others.
This same attitude should be adapted by the rest of the members. There will be a strong temptation to view the presentations as meant to serve only the purposes of evaluation. This must, however, not be the case. The presentations can be a very enriching experience for group members, being an opportunity for spiritual growth through expositions and discussions on doctrinal matters.
Because of the aforementioned, there is need for BEST-P members to spend time in prayer for the group and all its activities.

3. EVALUATION
During the presentations, members listen to those presenting and then comment on it with a view to helping the presenter improve. Areas covered in the evaluation process include:
Hermeneutical accuracy: This is an extremely important part of the sermon evaluation.
Relevance/ faithfulness to the topic if one was provided
The delivery of the sermon.
A more comprehensive evaluation guideline is attached as an appendage to this manual.
Major hermeneutical discrepancies that may arise in the process of the presentations should not be ignored but must be engaged thoroughly, either in the particular sitting or in a further presentation or open debate forum.

4. REFLECTIONS, DISCUSSIONS AND OPEN DEBATES
Having developed the discipline of thorough study, BEST-P members should develop an interest in engaging doctrinal issues and other issues considered as either difficult or controversial. This should be with the aim of establishing truth.
Whereas the development of reflective thinking on such issues is the responsibility of every individual member, the group should once in a while plan for discussions around a particular issue, whether it be contemporary (e.g. Genetic engineering, wife inheritance) or doctrinal (e.g. Eschatology) etc. The best approach should be that all members are asked to study and reflect on the said issue, while one or two are asked to prepare presentations on the same. Other members will then listen to the two and then engage them and one another in informed discussions and/or debate. Where there is more than one view on a particular matter, the discussions should be moderated with the aim of reaching a truth consensus. Where consensus is not reached, the group should isolate the contentious points for further study, reflections or seeking of help while celebrating the agreed truths.

5. WRITING BIBLE STUDY GUIDES
This is another area in which BEST-P members can horn their skills while also using them to serve others. Through discussions with the FOCUS staff, the group can identify an area of need in which no Bible study material has been developed and then purpose to write one.
Because the process of writing guides is quite involving, it should not be done very frequently as it could cloud all the other things out of the group’s program.

SAMPLE SCHEDULE FOR BEST-P MEETINGS THROUGH THE YEAR

Week 1 Week 2 Week 3 Week 4 Week 5 Week 6 Week 7 Week 8
Activity
2-hr Training on Hermeneutics 6-hr Training on IBS – Possibly a weekend 2-hr Training on Expository Preaching and Homiletics

Meet to find out what each group member will present. They could choose a book or character in the Bible to do an exposition on. If there are many members, divide them into groups of 6-8 members. First presentation in each group to last 30 min and then have 20 min for evaluation and discussion

Invite a FOCUS Staff to listen and participate in the evaluation Second presentation in each group to last 30 min and then have 20 min for evaluation and discussion

Invite a FOCUS Staff to listen and participate in the evaluation Third presentation in each group to last 30 min and then have 20 min for evaluation and discussion

Invite a FOCUS Staff to listen and participate in the evaluation Discussion: Is Genetic Engineering good or evil? / What does the Bible say concerning the Eschatology?

Week 9 Week 10 Week 11 Week 12 Week 13 Week 14 Week 15 Week 16
Activity 2-hour Training Session on Apologetics Fourth presentation in each group to last 30 min and then have 20 min for evaluation and discussion

Invite a FOCUS Staff to listen and participate in the evaluation Fifth presentation in each group to last 30 min and then have 20 min for evaluation and discussion

Invite a FOCUS Staff to listen and participate in the evaluation Sixth presentation in each group to last 30 min and then have 20 min for evaluation and discussion

Invite a FOCUS Staff to listen and participate in the evaluation Seek for an opportunity as a group to do expositions/ have an apologetic discussion in an organised forum within your college, in a camp, school, church, other campus etc. Seventh presentation in each group to last 30 min and then have 20 min for evaluation and discussion

Invite a FOCUS Staff to listen and participate in the evaluation Eighth presentation in each group to last 30 min and then have 20 min for evaluation and discussion

Invite a FOCUS Staff to listen and participate in the evaluation Have an evaluation meeting to see how well you have performed as a BEST-P group.

Or
Week 9 Week 10-16
Activity Have a 2-day workshop to be facilitated by a FOCUS Staff on how to write a BS guide. Arrangements for this have to be done at least 2 months in advance Writing of the Bible Study Guide

APPENDIX ONE: BEST-P SERMON EVALUATION SHEET

The following evaluation sheet can be used to evaluate those who are doing a presentation. It will provide an equal ground for each person as the questions given will provide make it easier to have a more structured way of doing the evaluation.

1.0 INTRODUCTION
Does it arrest attention?
Does it touch some need or burning issue?
Does it spell out the main theme?
Is the right length?
And does it lead naturally to the main body/passage?

2.0 BODY OR MAIN STRUCTURE OF SERMON
Is the overall structure clear?
What are the main points?
Do they relate to the central theme?
Are the transitions clear? Do they have adequate summaries?
Is there a logical and progressive development?

3.0 CONCLUSION
Does the sermon build to a climax?
Are there effective appeals or practical suggestions?

4.0 ANALYSIS OF CONTENT
Is the subject relevant and significant?
Is the preacher faithful to the subject if one was given or stated by him/her?
Is the sermon built on sound exegesis?
Does the preacher show you where you are in the text?
Does he engage you in a dialogue with the text or ideas from it?

5.0 SUPPORT MATERIALS
If other passages of Scripture are cited or expounded, do they throw light on the passage expounded?
Is supporting material e.g. quotations, illustrations and personal sharing logically related to their points?
Is it interesting? Varied? Specific? Sufficient?

6.0 ANALYSIS OF STYLE
Is the preacher’s vocabulary concrete, vivid, varied?
Are words and phrases used correctly?
Is it grammatically correct?

7.0 TIME
Has time been well allocated to the various sections in a balanced way?
Did the preacher end the sermon in time, according to the time allocated?

APPENDIX TWO: RESOURCE PEOPLE

1. FOCUS Staff
2. Former BEST-P members

APPENDIX THREE: REFERENCES

The following are some useful resource materials for BEST-P groups. Some of them have already been mentioned in the various chapters:

1.0 For Background Information
1. Marshall, Howard I., Millard, A. R., Packer, J. I., Wiseman, D. J. 1962. New Bible Dictionary. Downers Grove, Illinois: IVP
2. Wenham, G. J., Motyer, J.A., Carson, D.A., France, R.T. 1994. New Bible Commentary. Leicester: IVP.
3. Bimson, J.J., Kane, J.P., Paterson, J.H., Wiseman, D.J., Wood, D.R.W. 1985. New Bible Atlas. Leicester: IVP.
4. Alexander, Pat. 1978. The Lion Encyclopedia of the Bible. Berkhamsted, Herts: Lion Publishing.
5. Thompson, J.A. 1986. Handbook of life in Bible Times. Downers Grove, Illinois: IVP.
6. Illustrated Bible Dictionary Part 1,2 & 3 by IVP
7. Walton, John H., Matthews, Victor H. 1997. The IVP Bible Background Commentary: Genesis-Deuteronomy. Downers Grove, Illinois: IVP.
8. Keener, Craig S. 1993. The IVP Bible Background Commentary: New Testament: Downers Grove, Illinois: IVP.

2.0 For Inductive Bible Study
1. Bringing the Bible to Life work book by Ada Lum.

3.0 For Hermeneutics
1. Briscoe, Stuart. 1991. The Complete Bible Study Tool Kit. Downers Grove, Illinois: IVP.
2. Zuck, Roy B. 1991. Basic Bible Interpretation. Eastborne, England: Victor Books.
3. Kaiser, Walter C., Davids, Bruce, Brauch. 1996. Hard Sayings of the Bible. Downers Grove, Illinois: IVP.
4. Kaiser, Walter C. Back Towards the Future.
5. Bray, Gerald. 1996. Biblical Interpretation Past and Present. Downers Grove, Illinois: IVP.
6. Fee, Gordon D. and Douglas Stuart. 1993. How to Read the Bible for All its Worth. Grand Rapids: Zondervan.
7. Klein William W., Craig Blomberg and Robert L. Hubbard, JR. 1993. Introduction to Biblical Interpretation. Dallas: Word Publishing
8. Osborne, Grant R. 1991. The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Hermeneutics. Downers Grove, Illinois: IVP.
9. Smith, Bob. 1978. Basics of Bible Interpretation. Waco, Texas: Word Books.

4.0 For Homiletics and Expository Preaching
1. Stott, John. 1992. The Contemporary Christian. Leicester: IVP
2. Zuck, Roy B. 1991. Basic Bible Interpretation. Eastborne, England: Victor Books.
3. Loscalzo, Craig A. 1992. Preaching Sermons That Connect. Downers Grove, Illinois: IVP.
4. Briscoe, D. Stuart. 1994. Fresh Air in the Pulpit. Leicester: IVP
5. Lane, Dennis. Preach The Word.
6. Stott, John. I Believe In Preaching.
7. Black, James. The Mystery Of Preaching.

ACKNOWLEDGEMENTS

Much appreciation to:
1. The following people who contributed towards the writing of the first edition in 2000:
Calisto Odede – FOCUS Missions Director 1999
Oliver Simiyu – Commission 2000 Director
Luke Jaoko – FOCUS Bible Study Secretary 1993-1997
David Oginde – FOCUS General Secretary 1992-1997
David Kariuki – FOCUS Associates’ Director 1994
Benard Boyo – Facilitator at Ezra ‘98 Conference

2. Those who wrote the FOCUS Bible Study handbook

3. The compiler of the first edition of the BEST-P Manual in 2000
Peter Oyugi – FOCUS Bible Study Secretary 2000

4. FOCUS Staff and others from whose works some of the material was borrowed. Their names are indicated within the relevant chapters in the manual.

Edited by: Lucas Owako – FOCUS Bible Study Secretary 2009