On the Preparation and Delivery of Sermons, by John A. Broadus (4th ed., Vernon L. Stanfield, editor), chapters 10-12.

What follows is a precis, with a few original examples included in italics.

1. Classification by homiletical structure

(a) The textual sermon

The divisions come from the text itself.

Example: 2 Corinthians 8:9, “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through his poverty might be rich.” The divisions that usually evolve are:

I. He was rich.
II. He became poor.
III. He did this that you (man) might be rich.

Example: Psalm 145.16, “Thou openest thine hand, and satisfiest the desire of every living thing” (KJV). The divisions are these:

I. God provides personally.
II. God provides easily.
III. God provides abundantly.

The preacher should identify the main subject of the text, then seek for exact divisions.  It is not always necessary either to follow the natural order of the text, or to use every part of the text.

Example: a sermon Ephesians 5:20 – “Giving thanks always for all things unto God” (KJV) – might re-order the text for the purposes of clarity and climax:

I. The Duty of Giving Thanks—”giving thanks”
II. The Object to Whom Thanks Are Given—”unto God”
III. The Extent of the Thanks—”for all things”
IV. The Time of Giving Thanks—”always”

(b) The topical sermon

The divisions are derived, not from the text, but from the subject.  Consider:

‘The Scriptures do not present truth in a succession of logical propositions, any more than the objects of nature are found grouped according to scientific classification.’

Example: ‘Evil company doth corrupt good manners’ (1 Cor. 15:33).

(1) What is evil company?
(2) Wherein do good manners consist?
(3) How does the first corrupt the second? The enquiry might be extended thus.
(4) Why does it corrupt? The expansiveness and pervasiveness of personal influence would be the answer.
(5) How is this corruption to be prevented?

A danger of such preaching is that there is too much reliance on the preacher’s own ideas, and too little on the actual teaching of Scripture.

(c) The textual-topical sermon

The divisions derive from both the text and the topic.

Example: Isaiah 53:3, “He is despised and rejected of men” (KJV). The title was “Admired, Yet Rejected,” and the subject was “Some Common Attitudes toward Christ.”

I. He is despised and rejected.
II. He is admired, yet rejected.
III. He should be admired and accepted.

The first division comes from the text, and the others come from the topic.

(d) The expository sermon

All the content comes from the Scripture, albeit with explanation, illustration and application.

Example: Isaiah 6:1-8, “A Young Man at Worship.”

1. A young man’s vision of God.
2. A young man’s vision of sin.
3. A young man’s vision of cleansing.
4. A young man’s vision of service.

Example: Romans 8:6, “For to be carnally minded is death; but to be spiritually minded is life and peace.”

1. To be carnally minded is death.
2. To be spiritually minded is life and peace.

An expository sermon may be based on a word, a sentence, a paragraph, a chapter, a book, an episode, a narrative, or an incident.

It is necessary, though challenging, to achieve unity and order in the expository sermon.

2. Classification by subject

(a) The theological sermon

The aim is to communicate, in an engaging and intelligable way, what the Bible teaches on a point of doctrine, such as sin, atonement, regeneration, and so on.

Example: Ephesians 1:3-14 – ‘The doctrine of election’.

I. The doctrine of election is inescapable
II. The doctrine of election is inscrutable
III. The doctrine of election is inspirational

The preacher should be careful not to make a ‘hobby’ of a favourite doctrine, such as election (I think I’ve only once preached directly on the docrine of election!), baptism or the second coming.  On the other hand, the preacher should be faithful and fearless in preaching those doctrines that may be unpopular to his audience – such as election, depravity, future punishment and the like.

Theological preaching should be compehensive (covering both the major and the minor doctrines of the Christian faith); positive (and not necessarily polemical); clear (so that people can understand it).

(b) The ethical sermon

This deals with some aspect of Christian living, in its personal or social aspects.  It need not – and should not – be undertaken without due reference to atonement and the work of the Spirit.  Mere morality can never take the place of the gospel.  But the teaching of our Lord, and that of Paul and Peter, was highly ethical, as they urged the practical consequences of salvation by grace.

Example – A sermon on work expounds and applies relevant teaching from the Book of Proverbs, under the general heading, ‘Don’t be a sluggard!’

I. The sluggard’s teacher, Prov 6:6-8
II. The sluggard’s excuses, Prov 26:13
III. The sluggard’s destiny, Prov 6:11

Ethical sermons should generally be positive.  They should also be constructive, compassionate, realistic (beginning where people are, and moving from the real to the ideal).  The preacher should willing to reveal something of his own struggles in the area of behaviour under discussion.

(c) The Church Program sermon

This type of sermon – which should be used infrequently – seeks to promote some part of the church’s ministry or mission.  The preacher of such a sermon should be clear about motive: who or what is he trying to promote?  He should remember the larger end to which the sermon is a means.  He should ensure that the sermon has a strong biblical base.

3. Classification by pattern

(a) The diamond outline.  Different facets of an idea are presented in turn.

Example: Hebrews 13:8 – ‘Jesus Christ, the same yesterday, today and for ever’.  Jesus Christ is unchanging in his:

I. Person, Jn 8:58
II. Power, Jn 1:1,12
III. Purposes, Jn 17:24
IV. Promises, Jn 10:28

(b) The ladder outline.  Each point bulds in the previous one, moving towards a climax.  It is well suited to persuasion, and to evangelistic preaching in particular.

(c) The label outline.  Example: In a sermon on the so-called Parable of the Sower, each type of soil is identified and expounded.

(d) The contrast outline.  This is a two-point sermon in which contrasting ideas (right/wrong, true/false, negative/positive, before/after) are compared and contrasted.

Example: Romans 5:12-21 – a sermon on ‘Adam and Christ’ shows the similarities and differences between the two.

(e) The question and answer outline.  Example: a sermon on ‘Who is Jesus?’ might explore various answers that could be given.

(f) The chase outline.  The preacher raises a question: Is it this?  Or this?  Or this?  Example: What is the most beautiful word in the world? (Answer, according to Clarence MacCartney: Forgiveness!)  The preacher explores various repsonses, and then suggests the true one.  This is then developed in the rest of the sermon.  Clearly, this pattern works well in introductions to sermons.

(g) The diagnosis-remedy (or problem-solution) outline.  Obviously, this lends itself to a two-part sermon.  One danger is that some preachers find it easier to make a diagnosis than to prescribe a remedy!

(h) The ‘Hegelian’ outline.  It follows the order of thesis, antithesis and synthesis.  Example:

I. The gospel is personal
II. The gospel is social
III. The gospel is both personal and social

Such an approach can help people to avoid over-polarised thinking (not either/or, but both/and).

(i) The analogy outline.  Truth is presented by analogy or comparison.  Example: a sermon on ‘Jesus, the Good Shepherd’ identifies the characteristics of a good shepherd, and then shows how these apply to Jesus in a spiritual sense.  One strength of such a sermon is that the use of picture-language or story helps people to engage with and retain the truth.

Example: ‘The Good Shepherd’ (Text: John 10:1-21 w Ezekiel 34).

I. What does Jesus mean when he says, “I am the Good Shepherd”?

(a) He is a shepherd – a common figure in ancient Palestine.
(b) He is a good shepherd – in contrast to false shepherds (see Ezekiel 34)
(c) He is the good shepherd – pointing clearly to himself.

II. What does the Good Shepherd do for his sheep?

(a) He lays down his life for them, v10f
(b) He knows them, and they know him, v14
(c) He gathers them, v16

(j) The proof outline.  The preacher makes an affirmation, and then offers: ‘This is true because…’  Example: ‘Tomorrow may be dangerous’, followed by five reasons why tomorrow may be dangerous for the Christian.

(k) The rebuttal outline.  This is the opposite of the previous outline.  The preacher shows why a certain doctrine is not true, or why a certain behaviour is harmful.

(l) The refrain outline.  A phrase or sentence is introduced at the beginning, and repeated after each idea of the sermon.  Example: a sermon of Luke 19:28-35 (the incident of Jesus sending the disciples to get the colt) repeats the words, ‘Just as he said’.

(m) The ‘series of statements’ outline.  The substance of the sermon consists of a series of statements relating to the truth under consideration.  Example: a sermon on ‘Worship can make a difference’ explores different ways in which this is so.

(n) The ‘dog-fight’ outline.  This is akin to the rebuttal outline.  It suggests a vigorous treatment of a subject, such as sin.  People love a good fight!

(o) The interpretation-application outline.  Another two-part outline.  It would work well with the parables, or the miracles, of Jesus.

(p) The ‘subversive’ outline.  The preacher appears to be accepting of a proposition which he does not believe.  This outline could be used to ‘undermine’ a popular belief by presenting the arguments in favour, and showing (or allowing the hearers to see for themselves) these argument.