Whatever mistakes we make in reading and preaching the parables, let us not make the mistake of not making much of Jesus. He is the sower of the good seed of the gospel, the heaven-sent Son, the bridegroom of his church, the king upon his glorious throne, the final judge of all people everywhere, and so much more!

Suggestions for Preaching Parables
Every parable has a connection to the gospel. So, when you preach, don’t moralize (e.g., the point of the parable of the talents is that God rewards hard work; so, work hard!).1 Moreover, because the parables describe various parts of the gospel of the kingdom—the rule of Christ inaugurated in the incarnation and consummated in the second coming—set your sermons within the context of the whole gospel story (death and resurrection of Christ) and response (repentance, faith, and obedience). The parables feature what the whole of the New Testament covers: gospel need, gospel proclamation, gospel response, and gospel ethics. In your preaching, follow Jesus’s pattern.
Below are eight suggestions to help your homiletics soar. Or, at least get off the ground.
First, share what is truly important. If you are clearly given the main point of a parable in the text, or you have painstakingly discerned it in your study, share it with God’s people from the start and throughout. For example, Luke tells us in Luke 18:1 that Jesus taught the parable of the persistent widow “to the effect that they [his disciples] ought always to pray and not lose heart.” You need to unpack the symbolic relationship between the unrighteous judge and God and the widow and God’s elect, but not at the expense of sharing the point of those two characters’ actions. The sermon should be dominated by what is truly important, not by all the possible interpretations or twenty minutes of unraveling the symbolic details.
Second, take time to explain. You need to get to the point (see above), but not at the expense of making sure that all the important details in the parable are explicated. In most settings, we are up against two obstacles: (1) people who don’t use or hear parables on a regular basis, or at all, and (2) most biblical parables are “notoriously puzzling” and their “meaning is rarely transparent.”2 Be patient. Explain slowly and clearly. Illustrate.
Third, contemporize. One way to explain and illustrate is to retell a parable, or part of a parable, as a paraphrase and/or with a relevant and accessible story from today. As Blomberg advocates, “it will be both easy and helpful to include some modern equivalent to the biblical story in an introduction, in one or more illustrations interspersed within the body, or in a conclusion to the message. These contemporizations should work to recreate the original dynamic, force, or effect of Jesus’ original story. It is not true that narratives cannot (or should not) be paraphrased propositionally; it is true that good exposition should not do just that.”3
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While there is no quick fix for immorality. No singular or simplistic response that will eradicate the influence of the plethora of cultural idols that shape our imaginations and calibrate our desires, forming in us a distorted vision of the good life.  There is an answer. It’s not new. It’s not quick. It’s not glamorous or perhaps exciting, but God’s answer is the gracious gospel call to a virtuous life in a covenant community. Paul says in 1 Thessalonians 2:8 that “…being affectionately desirous of you, we were ready to share with you not only the gospel of God, but also our own selves…” Perhaps it seems too simple, too obvious, but the starting point of a virtuous life is the local church.

The Church Is Still the Answer
All too often we hear of platformed evangelicals who have succumb to the “schemes of the devil” and the disordered “desires of the flesh” living as if they were unaware that the “passions of the flesh… wage war against your soul” (Eph. 6:11, 2John 2:16, 1Pet. 2:11).  Inevitably, blogs are written, situations dissected, and reflections offered.
However, it may be a good time to reflect on the broader issue of sanctification, and the call of a plodding virtuous community life for every single disciple of Christ. The truth is, we all struggle with idolatry.  In Colossians 3:5-6 we’re exhorted to ‘Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of God is coming.’ 
Paul warns us about the pull and power of disordered desires that not only want, but actively pursue sexual pleasure, power, possessions and/or consumption. He describes these as “earthly” and ‘idolatrous’ things that we want more than God, even if they are good things, like work, family or sex. Calvin described these desires as ‘inordinate desires’, where we want good things too much, and those desires become disordered desires recalibrate our loves so we willingly or neglectfully disobey God. 
We often see these disordered desires prevalent in young Christian girls who date non-Christian boys, and young Christian boys who ask and pressure girls for inappropriate or even explicit photos on Snap Chat. These disordered desires are evident in widespread immorality, ubiquitous pornography, as well as the endless stupidity and triviality that is consumed in alarming daily doses of death scrolling and streaming media. They are evident in the married men who break almost every single commandment in an illicit affair, seemingly oblivious to the truck load of pain they will inevitably dump on their family, friends and church community. Then there are the ‘acceptable’ sins of greed and pride that redirect the good of work from provision and service to careerism and materialism. Not all such sins will get publicly dissected and discussed, but they are prevalent in almost every congregation in Australia, weakening and undermining gospel communities and their witness.
Augustine in his famous book ‘City of God’ pictured the spiritual battle between the two spiritual forces, the city of man (flesh) and the city of God (spirit).
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Written by Michael A. G. Haykin |
Tuesday, July 2, 2024
Sinful men and women are utterly powerless to turn to God except through the regenerative work of God’s Holy Spirit, yet this powerlessness is the result of their own sinful hearts. This led Fuller to address the role of the Spirit’s work in conversion. High Calvinists argued that if repentance and faith are ascribed by the Scriptures to the work of the Spirit, then “they cannot be duties required of sinners.” As Fuller points out, though, the force of this objection is dependent upon the supposition that “we do not stand in need of the Holy Spirit to enable us to comply with our duty.”

Eighteenth-century High Calvinism—with its denial of the free offer of the Gospel and its affirmation of eternal justification—proved to be devastating for the spiritual health of many Particular, i.e. Calvinistic, Baptist churches in Britain and Ireland. The remedy was a book, namely, Andrew Fuller’s The Gospel Worthy of All Acceptation.
A Student of the Word
Fuller (1754‒1815) was the son of a farmer and did not have the benefit of higher education. Converted in 1769, he had to wrestle through the challenges of High Calvinism with little help from other sources, either books or people. In the words of his first biographer, his friend John Ryland, Jr. (1753‒1825), Fuller was “obliged to think, and pray, and study the Scriptures, and thus to make his ground good.” A personal covenant written by Fuller in 1780 speaks of his “determination to take up no principles at second-hand, but to search for everything at the pure fountain of [God’s] word.” This then was the crucible in which The Gospel Worthy of All Acceptation was written.
A preliminary draft of the work was written by 1778. In what was roughly its final form it was completed by 1781. Two editions of the work were published in Fuller’s lifetime. The first edition, published in Northampton in 1785, was subtitled The Obligations of Men Fully to Credit, and Cordially to Approve, Whatever God Makes Known, Wherein is Considered the Nature of Faith in Christ, and the Duty of Those where the Gospel Comes in that Matter. The second edition, which appeared in 1801, was more simply subtitled The Duty of Sinners to Believe in Jesus Christ, a subtitle that well expressed the overall theme of the book. There were substantial differences between the two editions, which Fuller freely admitted and which primarily related to the doctrine of particular redemption, but the major theme remained unaltered: “faith in Christ is the duty of all men who hear, or have opportunity to hear, the gospel.” Or as he put it in his preface to the first edition: “God requires the heart, the whole heart, and nothing but the heart; … all the precepts of the Bible are only the different modes in which we are required to express our love to him.”
A Brief Summary
In the first section of the work, Fuller states the theme of the book and spends some time discussing the nature of saving faith. He especially takes to task the popular High Calvinist view of faith as something primarily subjective.
The Scriptures always represent faith as terminating on something without us; namely, on Christ, and the truths concerning him: but if it consist in a persuasion of our being in a state of salvation, it must terminate principally on something within us; namely, the work of grace in our hearts; for to believe myself interested in Christ is the same thing as to believe myself a subject of special grace.
As Fuller goes on to point out, genuine faith is fixed on “the glory of Christ, and not the happy condition we are in.” These are two very different things. The former entails “a persuasion of Christ being both able and willing to save all them that come unto God by him,” while the latter is “a persuasion that we are the children of God.” The High Calvinist schema thus ultimately turns faith into a preoccupation with one’s spiritual state and security and Christ a means to the latter.
In Part II of the work Fuller adduces six arguments in defense of his position. Let us look at one of these arguments, the first, in which Fuller seeks to show from various Biblical passages that “unconverted sinners are commanded, exhorted, and invited to believe in Christ for salvation.” There is, for example, John 12:36, which contains an exhortation of the Lord Jesus to a crowd of men and women to “believe in the light” that they might be the children of light. Working from the context, Fuller argues that Jesus was urging his hearers to put their faith in him. He is the “light” in whom faith is to be placed, that faith which issues in salvation (John 12:46). Those whom Christ commanded to exercise such faith, however, were rank unbelievers, of whom it is said earlier “they believed not on him” (John 12:37).
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