Source

This article contains three parts:

• definition and orientation of illustration

• reasons for illustration, and

• practical steps related to illustration

Definition of Illustration

Technically, illustrations are defined as "stories whose details allow listeners to identify with an experience that further elaborates, develops, and/or discloses the explanation of scriptural principles” (p. 176).

Chapell further elaborates the importance of the details in the use of illustrations:

Through the details of a story, a listener imaginatively experiences a sermon’s truths. An account does not have to be real or current, but a preacher must tell it in such a way that listeners can identify with the experience. A preacher tells the what, when, where, and why of an occurrence to give listeners personal access to the occasion. Each listener is enabled to see, feel, taste, or smell features of the event as though he or she were involved in the unfolding account (ibid.).

Despite the importance of illustration in crafting a sermon, many question its inclusion in biblical exposition. This is not surprising, for all three components of exposition have been questioned throughout the history of preaching. The Huguenots questioned the explanation component and focused on plain Bible readings. There were theologians in the past who also questioned the validity of the application component due to the so-called solus spiritus ethic. This ethic upholds that application is completely the work of the Holy Spirit. The illustration component of a sermon is also under questioned among traditional communities as a reaction against improper use of innovative public communication.

Reasons for Illustration

Despite the objection to the use of illustration in a sermon, Bryan Chapell maintains its proper use. He distinguished the correct reason for using illustration from its abuse. The wrong reasons to use illustration include entertainment and spoon-feeding. Entertaining people is wrong because people tend to evaluate the sermon not on the basis of the conviction of the Spirit but by the lightness of heart it offers. Spoon-feeding is mistaken for this, which undermines the intelligence of the audience.

Nevertheless, misuse of illustration does not prevent Chapell from supporting its important role in preaching. Most sermons today are abstract and irrelevant to the struggles of the people. The terms and concepts preachers used are disconnected from the common experience of the people. The part of the message people appreciated the most. The mind needs a concrete example to connect to the abstract, and that's where illustrations find their appropriate place. Illustrations exegete Scripture in terms of the human condition, creating a holistic understanding of God’s Word.

Moreover, we are now living in a visual age. The current generation, especially the young people, struggles to maintain their interest in purely verbal communication.

However, this does not mean that the use of illustration is primarily for pragmatic reasons. We find biblical support in the fact that even the apostles themselves are using expressions such as "full armor of God," "race," "living stones," "walking in the light," etc.

Wayne Oates, professor of behavioral psychology at the University of Louisville School of Medicine, argues that the Bible calls us to worship God holistically. For this reason, illustrations that involve the whole person in the understanding process operate in a manner consistent with the biblical concept of our holistic nature. Oates writes that "the Hebrew-Christian understanding of personality is a holistic one" (p. 185). Explaining the greatest commandment, he explains that "the Greek word 'holes' is translated as 'all' and is repeated four times" (ibid.). This text guides his "approach to understanding the human personality," which emphasizes "oneness and totality rather than the division of personality into separate 'faculties'" (ibid.). For him, this understanding has implications for preaching:

When a person loves with all his or her mind, the whole being is involved, not just one part of the personality. Therefore, when you and I preach to the emotional needs of our audience, we are addressing them as total beings and not just as a 'bundle of feelings' (ibid.).

Great preachers, both in the past and in our time, also practice the proper use of illustration. Names like "Billy Graham, R. C. Sproul, John MacArthur, Tim Keller, John R. W. Stott, Chuck Swindoll, and Rick Warren all know how to touch the heart with illustrations that spark biblical responses" (p. 209).

Still, another valid reason for the use of illustration is the fact that the current philosophical revolution impacted the society to think experientially. From the Cartesian way of thinking “I think, therefore I am” into “I am, therefore I think” or “I can, therefore I am.” Communication is most effective when connected with human interest accounts, life situations, life stories, experience-centered messages, narrative paradigms, firsthand encounters, pieces of life illustrations, lived-body experiences, identifiable accounts, and a story that participates in the stories of those who have lived, who live now, and who will live in the future.

We can cite more confirmations and examples for the legitimate use of illustrations. A few of them are as follows:

• According to the pioneer of nouthetic or biblical counseling, Jay Adams, it is only when a truth touches us experientially or when we sense the impact it could have on us that we can comprehend it fully.

• Union of knowing and doing—of understanding and experience—has strengthened over time.

• Learning occurs most effectively through direct, purposeful involvement.

• We learn 10% of what we hear, 30% of what we see, but 60% of what we do.

• The appeal of the case-study method in many forms of professional training.

• Seminars are evaluated on the basis of how realistic and down-to-earth the sample situations are.

• Rabbinic traditions such as the Haggadah and Halakah, the way of story and the way of reasoned reflection on the law.

Practical Steps Related to Illustration

Use illustration properly (pp. 200-202)

Remember that illustrations are not replacements for biblical exposition but tools to communicate the truth. Using the Bible for people to remember a story got it reversed. Illustration is a servant, not the master. Yes, the goal is audience engagement but not at the expense of sacrificing the truth.

Whether an illustration should follow every main point and subpoint is at the discretion of the exegete preacher. The important principle is to clarify difficult concepts and to make abstract ideas concrete and relatable.

Use illustration pastorally (pp. 202-204)

Chapell provided a guideline on how to use illustrations pastorally. From his list, I selected a few and paraphrased others:

• Get the facts straight.

• Avoid exaggeration.

• Be authentic.

• Maintain confidentiality.

• Make fun of no one but self.

• Avoid making yourself the spotlight in your story.

Develop an illustration bank (pp. 204-206)

As for the sources of illustration, you can find them from everywhere, including personal testimonies, "news accounts, historical accounts, literary materials, imagination, and the Bible" (p. 228). Chapell suggests additional tips on how to develop a "reservoir of illustrations" using the modern technology we have. Personally, the most applicable to me is creating a folder for each sermon and placing there whatever stories, paragraphs, and ideas that come my way during my preparation stage. When I started to write the manuscript, that's the time I sorted out which material I was going to include in the message.

For the AI-generated song version of this lecture, check Windows to the Word.

Grace and peace!