I join my colleagues in this issue of the Southwestern Journal of Theology dedicated to the memory of Huber L. Drumwright, Jr., in an expression of gratitude for his life and ministry. He was my friend and mentor. He had a special way of revealing his love by the very way he called a name. He loved his Lord supremely and loved his family, friends, students, and colleagues with sincerity and depth. We loved him and we miss him. I thank God for allowing my path to cross that of Huber Drumwright. My life is better because of fellowship with him.

The Gospel of John offers the preacher a vast treasury from which to choose the jewels of sermon texts. Kyle M. Yates, distinguished Southern Baptist professor and pastor, says: “The Gospel of John is the richest treasure possessed by man.”^[1]Kyle M. Yates, Preaching from John’s Gospel (Nashville: Broadman Press, 1964), vii. Dwight E. Stevenson, pastor and professor of preaching, describes John as “the crown of the Gospels.”^[2]Dwight E. Stevenson, The Fourth Witness. A Bethany Bible Course, ed. Glenn McRae (St. Louis, Missouri: Bethany Press, 1954), 3. Herschel H. Hobbs, respected preacher and New Testament scholar, observes that John has been called “the Holy of Holies of the New Testament.”^[3]Herschel H. Hobbs.John: A Study Guide (Grand Rapids, Mich.: Zondervan Publishing House, 1973), 7.

Christians love the Gospel of John because of its beauty, clarity, depth, and power. They regard its message, though written almost two thousand years ago, as one which has abiding value and relevance. This is true for a number of reasons. A. M. Hunter suggests three.^[4]A. M. Hunter, According to John: The New Look at the Fourth Gospel (Philadelphia: Westminster Press, 1968), 106-18. First, John offers life to the believer in Christ; it is the Gospel of Life. Second, it provides an in-depth view of the person and work of Christ. Third, “it presents the challenge of Christ and the Gospel in an existential way,” a way that causes the individual to think about “the ultimate issues of life and death . . . as one committed to a decision on them.”^[5]Ibid., 116.

Taking into consideration three New Testament epistles which bear the name of John, as well as the Fourth Gospel, E. Earle Ellis affirms the meaning of John’s writings for today.^[6]E. Earle Ellis, The World of St. John: The Gospel and The Epistles (Grand Rapids, Mich.:Wm. B. Eerdmans Pub. Co., 1984), 91-96. For one thing, John gives assurance to our age, which is marked especially by insecurity. Also, John gives the church guidance concerning Christian unity. Finally, John speaks a word of Christian witness in a “post-Christian world.”

The love for John’s Gospel and belief in its relevance, along with familiarity with John, may make the task of preaching from the gospel appear quite simple at first. Yet, in many ways the book remains a mystery and the shaping of sermons from it can be difficult. The concept of the logos in chapter one (1:1-5) presents a challenge to the most capable Bible student. The Greek term translated “Word” is rich in meaning, but the casual reader or typical listener in the Sunday congregation probably needs some translation and interpretation.^[7]See F. F. Bruce. The Gospel of John: Introduction, Exposition, and Notes (Grand Rapids, Mich.: Wm. B. Eerdmans Pub. Co., 1983), 29, and William Barclay. Introduction to John and The Acts of the Apostles (Philadelphia: Westminster Press, 1976), 146-60. In the same verses, John asks us to think about the time before anything existed, and then says the Word already was there.

Other passages also require great skill with language to communicate their meaning. For example, Jesus told the Pharisees, “Before Abraham was, I am” (8:58 KJV). The unity of Christ with the Father (as expressed in John 17) is no simple matter to understand or explain to others.

On the other hand, Jesus as a sacrificial lamb (1:29) may be understood quite easily with a little explanation. The metaphor of Jesus, “I am the vine, ye are the branches,” (15:5) clarifies the relationship of a disciple to the Lord. At times, these and other familiar passages may cause the preacher to hesitate, for fear that all who listen already know everything which could be said about the text, or have heard it several times. Yet the knowledge that the preacher’s obligation is to tell the whole truth, coupled with the certainty that all people need to hear the gospel, compels the herald of God to preach from this beautiful New Testament book. The very nature of the minister’s call requires a telling of the riches of the Gospel.

Why John, when the New Testament contains four gospels? For one thing, the Gospel of John is a distinctive gospel; it contains material the other gospel writers do not include. Jesus’ miracle of turning water into wine at the wedding feast in Cana appears only in John (2:1-11). The story of Jesus’ encounter with Nicodemus (3:1-15) is reported only by John. No other gospel records the master’s discussion with the woman at the well (4:1-42).

John’s Gospel differs from the synoptics in numerous other ways. John emphasizes Jesus’ ministry in Jerusalem. The style of Jesus is different in John. Also, the Fourth Gospel has a different arrangement.^[8]D. Moody Smith, John, Proclamation Commentaries, 2d ed., rev. and enl., ed. Gerhard Kradel (Philadelphia: Fortress Press, 1986), 2-24. These distinctives of John offer the preacher good material for sermons. The whole of the Gospel provides the preacher an amazing range of possibilities for preaching a sermon or a series of sermons.

 

Book Sermon

The preacher may introduce the Gospel of John with a Bible book sermon. This kind of sermon may be done several ways.^[9]Chalmer Faw, A Guide to Biblical Preaching (Nashville: Broadman Press, 1962), 42ff. gives five major types of Bible book sermons. One of the best ways is the “key text book sermon.” The term “key text” means “a text that in itself epitomizes the content, extent, or message of the book so well that it becomes a good preaching or teaching device for focusing the attention of the group on the book.”^[10]Ibid., 69-70. John’s own statement of purpose for writing, 20:30-31, provides a good text for such a sermon. The title “Why the Gospel?” would create interest in the sermon. With this title, the sermon outline should suggest answers to the question. John’s answer starts with the phrase “in order that . . . .” He wrote his gospel so that people may believe in Jesus Christ and so that they might have life through believing.

The “key text Bible book” kind of sermon can introduce a book and, at the same time, create interest and a readiness to hear sermons from the entire book. After preaching a book sermon, the preacher should be prepared to develop a series along the line of direction taken in the initial sermon. A sermon on 20:30-31, for example, sets the stage for a series of evangelistic sermons.

Whatever the decision about a thematic sermon, the goal of the first sermon of a series should be to provide listeners an overview of the entire book. Choices for setting the tone for the series may range from a central verse to a central event to a central person. John presents an opportunity to select any one of these with equal confidence. While the Bible book sermon is an effective way to preach, it is difficult to prepare.

 

Series

The introductory book sermon leads naturally to serial preaching, a program of continuous exposition of verses, passages, and chapters. The preacher usually begins at chapter one, verse one, and carefully explains, illustrates, and applies the contents of the entire book. The object of such a plan is to develop the book’s overall theme, which has been stated at the beginning of the series and should be repeated occasionally to aid the listener. This is an effective way to teach a Bible book. The minister who follows this plan should state clearly at the beginning of each sermon how the verse or passage for that sermon relates to the series and to the whole book. Careful planning is required in order not to ramble or extend the series over too many weeks or months. Preparation may include the construction of an outline of the entire book and a review of the outline before each sermon to check progress.

Alternatives to verse-by-verse exposition of a book include series highlighting certain characters, events, texts, or doctrines in the gospel. Selecting one of these plans limits the scope of the series.

People are interested in other people, and have a particular interest in biblical characters. Capitalize on that interest by introducing your listeners to the personalities of John. The central character of the gospel is Jesus Christ. John does not begin with the birth of Christ and the events which followed immediately, as do Matthew and Luke. He does not include the beginning of Jesus’ ministry in Galilee. Instead, he begins with the pre-incarnate existence of Christ and his early ministry in Jerusalem. John’s portrayal of Jesus reveals that he is the eternal Son of God. A sermon on Jesus, as John presents him, could be a description of the quality of Jesus’ character. A title such as “Christ: God’s Word to Man” seems appropriate to focus attention on Jesus as the communication of God with man through a person. Since the gospel is the story of Jesus, the preacher may wish to do an entire series on him.

The first person to appear in the gospel, after Jesus, is John the Baptist (1:6). A man “sent from God” (1:6), he had the honor of serving as a witness to the light of the world and as the forerunner for Jesus. His ministry was dramatic and effective, so much so that he could have claimed to be the Messiah himself. Yet, John pointed others to Jesus and minimized his own importance by comparison to that of the true Messiah. He had the distinct honor of introducing Jesus as “the Lamb of God” (1:29). From the Baptist, Christians may learn the lessons of bearing witness to the Son of God and the importance of humble service.

Other characters whom we meet on the pages of the Gospel of John include Andrew (1:35-42), Nathanael (1:43-51), Mary and Martha, the sisters of Lazarus (11:17-37), Caiaphas (11:45-53), Judas (13:21-30), and Barabbas (18:38-40). Though he does not give a complete biography on any of these, John gives enough information that the reader may know something about the personality of each one.

An interesting variation of the character sermon, which still introduces persons, is the interview sermon. John tells of several meetings between Jesus and well-known people. The fourth chapter is devoted, almost completely, to the encounter of Jesus with the woman at the well (4:1-42). Chapter eight recounts the drama of the woman caught in the act of adultery (8:1-11). In the story of the death of Lazarus, found in chapter eleven, John tells of the discussions Jesus held with Martha (11:17-27) and Mary (11:28-40) concerning the resurrection.

One of the most dramatic scenes in John takes place at the Last Supper when Jesus confronts Judas (13:21-30). Later, the question posed to Jesus by Thomas prompts one of the most famous sayings of Christ (14:6). A passage more descriptive of the personality of Thomas is found in chapter twenty, following the resurrection. Thomas declared that he would not believe in the risen Lord unless he saw with his own eyes the marks of the nails in the Savior’s hands and touched with his own hand the side which was pierced. Jesus appeared to him and invited him to see and touch. In all the gospels the declaration of Thomas which followed (20:28) is second only to Simon Peter’s Great Confession in Caesarea and suggests a sermon on “Doubt Turned into Faith.”

Two of the most famous interviews in the entire ministry of Jesus appear in John. The first is the one between Jesus and Nicodemus (3:1-15). The dialogue moves quickly and the emotion is intense. During the course of the conversation Jesus makes one of his best­ known statements about salvation: “Except a man be born again, he cannot see the kingdom of God” (3:3). Puzzled by such a remark, Nicodemus asks how a second birth can take place. His question is echoed by persons in every generation. A sermon retelling the verbal exchange between Jesus and Nicodemus may ask: “How Can a Person Be Born Again?” and answer with the reply of Jesus.

The other interview is with Peter on the seashore following the resurrection (21:15-24). The drama reaches a fever pitch as Jesus asks Simon Peter: “Do you love me?” A retelling of this story provides the preacher a moment to ask all contemporary disciples about their love for the Lord and their willingness to serve him.

The word which John used to describe the miracles of Jesus is translated “sign” a number of times and the passages in which it appears provide a good outline for preaching through the book (at least the first twelve chapters). Five events in the gospel are called “signs”: The turning of the water into wine at a wedding in Cana (2:1-11); the healing of the ruler’s son (4:46-54); the feeding of the 5000 (6:1-15); the healing of the blind man (9:1-7); and the raising of Lazarus from the dead (11:38-44). New Testament scholars describe each sign as a “revelatory act” of Jesus. John has three other such acts which are not specifically designated by the term “sign.” They are: The healing of the lame man at the pool of Bethesda (5:2-9); Jesus’ walking on the water (6:16-21); and the miracle of the large catch of fish (21:1-14).^[11]Fred B. Craddock includes these in the sign passages, under­ standing them to be signs, though the term itself is not used. See Lloyd Bailey and Victor Furnish, eds., The Gospels, Interpreting Biblical Texts, (Nashville: Abingdon, 1981), 127-28; and David W. Wead, “The Literary Devices in John’s Gospel” (Th.D. diss., University of Basel, Switzerland, 1970), 18-29.

Favorite verses or texts suggest good possibilities for a sermon series. When asked to recite verses they love most, Christians often quote from John. “Let not your heart be troubled . . . (14:1)” is a source of great comfort. “. . . Ye shall know the truth, and the truth shall make you free” (8:32) inspires confidence for living the Christian life within the limits of freedom granted through Christ. The prayer of Jesus in chapter 17 includes a specific request that future believers may “be one” (17:20), and motivates contemporary efforts toward church unity.

Some of the “golden texts” of the Bible are found in the Gospel of John. Sermons on several of them under the general title “The Golden Texts of John” may refresh the spirit of both preacher and congregation. The series could begin with John 3:16, THE Golden Text of the Bible. Augustine said of this text that it is “an ocean of thought in a drop of language.”^[12]As cited in August Van Ryn, Meditations in John (Chicago:Moody Press, 1949), 131. This one verse expresses the character of John’s Gospel and of the gospel itself. Other passages for the series could include: “I am come that they might have life and that they might have it more abundantly” (10:10); “A new commandment I give unto you, That ye love one another” (13:34); and “Peace be unto you: as my Father hath sent me, even so send I you” (20:21).

The Gospel of John is a sourcebook for the study of some vital doctrines. The pre-existence of Christ (1:1-5), the incarnation (1:14), salvation (esp. 3:1-21), eternal life (3:16), the eternal home of the believer (14:1-6), the crucifixion (19:17-25a), and the resurrection (20:1-18) are prominent. Others include worship (4:21-24), judgment (7:19-24), the Supper (13:1-11), and the lordship of Christ (13:13).

Among the gospel writers, John alone records the words of Jesus about the Holy Spirit. The five “Paraclete sayings” clarify the role of the Spirit. These are the words of the Master himself and appear in 14:15-17; 14:25-26; 15:26-27; 16:4b-11; and 16:12-15. They are among the last of the teachings of Jesus prior to his death.

A series may be developed employing the “I am” sayings of Jesus. Seven of these occur in John and can be followed chronologically to reveal Jesus’ presentation of himself. He said: “I am the bread of life” (6:35); “I am the light of the world” (8:12); “I am the door” (10:7); “I am the good shepherd” (10:11); “I am the resurrection and the life” (11:25); “I am the way, the truth, and the life” (14:6); and “I am the true vine” (15:1). These words sound a note of extraordinary authority and will have great value as a series.

Other possibilities for series include: Key words, such as logos, life, and light; key concepts, such as way, truth, and life; and striking statements, such as “Behold how he loved him!” (11:36), “Woman, behold thy son!” (19:26), and “Behold thy mother!” (19:27).

To do a good Bible book sermon or series, consider the following pathway to preparation:

1. Become thoroughly familiar with the entire Know its themes and purpose or purposes. Knowledge of these is necessary to interpret the book or parts of the book with accuracy. This preparation requires numerous readings of the book.
2. Prepare a study outline of the entire book. This likely will lead to the outlines of the sermons for the series.
3. Write out a unifying theme for the series. This will enable you to proceed toward a specific goal as you Without such a unifying theme the series may tend to stray from the subject because of the length of the gospel. A series should be long enough to cover the book thoroughly, but the minister should remind the listeners of his ultimate aim occasionally to keep their attention directed toward the whole of which each sermon is a part.
4. Plan for a specific block of time for the series.
5. Notify your congregation of your intentions and invite them to prepare for the series by reading the book through in their favorite translation and rereading it in other versions. Such a notice will intensify their interest in the sermons (and we all could profit from such interest!).
6. Plan the series well in advance to allow yourself ample preparation
7. Do thorough and specific preparation for each sermon.

 

Language

Besides the wealth of sermon material, John’s Gospel contains other helps for the preacher in the actual preaching of sermons. The Gospel contains much imagistic language. The “I am” passages are striking metaphors. In addition, the images of light overcoming darkness, wells of living water, grains of wheat planted and growing, and a house of many rooms speak volumes. The passage about the shepherd and the sheep (10:1-6) is a meaningful parable. Also, John tells stories in a compelling manner. He relates the story of the crucifixion in forty-two verses (chapter 19). His economy of words is admirable and a good example of how to get to the point.

John sketches characters with brevity and clarity. He describes John the Baptist as “a man sent from God” (1:6). He reports that Jesus called Nathanael “An Israelite indeed, in whom is no guile!” (1:47). John’s self-portrait is that of a disciple “whom Jesus loved” (13:23).

The Gospel of John provides a vast collection of resources for preaching. It presents Jesus as the Christ of God. It serves as a source of inspiration. It contains material not found in the other gospels. It echoes the synoptic accounts of the essential doctrines of the birth, ministry, death, burial, and resurrection of Jesus. We feel a sense of awe and search for more superlatives when we speak of the worth of this gospel. The ministers who prepare and preach series of sermons on this great Bible book will enrich their own Christian lives and the lives of all those who hear.

 

Resources

The sources consulted for this article relate primarily to preaching from the Gospel of John. Among those already cited, the following are quite helpful. The volume by F. F. Bruce, The Gospel of John: Introduction, Exposition, and Notes, does exactly what the title suggests. Bruce outlines and comments on the entire gospel and provides good documentation for further study. D. Moody Smith’s John in the Proclamation Commentary series is a valuable commentary on the distinctives of John, along with an analysis of the structure and theology of the gospel.

For help with sermon ideas consult Chalmer Faw, A Guide to Biblical Preaching. This book helps define the word “text” from its simplest to its most complex meaning and contains examples of outlines and titles.

Fred Craddock has written two volumes which are valuable for preaching from John. One is John in Knox Preaching Guides and the other is The Gospels in Interpreting Biblical Texts. In the first, Craddock presents an interpretative outline with sermon suggestions. In a chapter of the second book he follows basically the same pattern, continually giving hints for preaching.

Other sources the minister will find helpful include: Abbey, Merrill R. Encounter with Christ: Preaching Ventures in the Gospel of John. Nashville: Abingdon Press, 1961. This is a collection of sermons from the Gospel of John, written while Abbey was a pastor.

Blackwood, Andrew W., Sr. Preaching from the Bible. Nashville: Abingdon Press, 1941; reprint, Grand Rapids, Michigan: Baker Book House, 1974. This older work contains a helpful chapter on the book sermon and another section on preaching from chapters in John.

Guthrie, Donald. Exploring God’s Word: A Guide to John’s Gospel. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1986. This is a study guide, complete with outline, from which the preacher will glean numerous ideas for sermons.

Hobbs, Herschel H. An Exposition of the Four Gospels. Volume 4. The Gospel of John. Nashville: Broadman Press, 1968. Here is a good outline with explanatory notes from a respected Southern Baptist scholar/preacher.

McEachern, Alton H. “Narrative Preaching.” In Preaching in Today’s World. James C. Barry, Compiler. Nashville: Broadman Press, 1984, 151-57. A Southern Baptist pastor and author briefly tells about the art of narrative, then includes a dramatic monologue sermon on Nicodemus from John 3.

Stevenson, Dwight E. Preaching on the Books of the New Testament. New York: Harper & Brothers Publishers, 1956. This is one of the most helpful books for preparing to preach from John. He suggests a title for the entire book, gives the main features of the gospel, outlines it, and summarizes its contents. He offers some titles for sermons.

These books, along with the ones cited in footnotes, will assist the preacher in his task of preparing to preach from the Gospel of John. Refer to the other articles on John in this issue of the journal and the technical works and commentaries cited in those articles for outlining and doing the required exegetical work in John.