Sermon Tone Analysis

Overall tone of the sermon

This automated analysis scores the text on the likely presence of emotional, language, and social tones. There are no right or wrong scores; this is just an indication of tones readers or listeners may pick up from the text.
A score of 0.5 or higher indicates the tone is likely present.
Emotion Tone
Anger
0.61LIKELY
Disgust
0.14UNLIKELY
Fear
0.1UNLIKELY
Joy
0.51LIKELY
Sadness
0.55LIKELY
Language Tone
Analytical
0.62LIKELY
Confident
0UNLIKELY
Tentative
0.13UNLIKELY
Social Tone
Openness
0.94LIKELY
Conscientiousness
0.58LIKELY
Extraversion
0.37UNLIKELY
Agreeableness
0.51LIKELY
Emotional Range
0.69LIKELY

Tone of specific sentences

Tones
Emotion
Anger
Disgust
Fear
Joy
Sadness
Language
Analytical
Confident
Tentative
Social Tendencies
Openness
Conscientiousness
Extraversion
Agreeableness
Emotional Range
Anger
< .5
.5 - .6
.6 - .7
.7 - .8
.8 - .9
> .9
*“THE PROFILE OF A COSMOPOLITAN CHRISTIAN”*
* *
*(I Corinthians 9:16-23)*
* *
*/“For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!
For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me.
What is my reward then?
Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel.
For though I be free from all men, yet have I made myself servant unto all, that I might gain the more.
And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law; To them that are without law, as without law, being not without law to God, but under the law to Christ,) that I might gain them that are without law.
To the weak became I as weak, that I might gain the weak: I am made all things to all men, that I might by all means save some.”/*
* *
* *
Note that there are several sets of dominant words in the text, and they occur in “flurries,” or in sections of the text.
In verses 16-18, the dominant word is “Gospel,” which occurs /six times/.
In verses 19-22, the dominant word is “gain,” which occurs /five times./
/ /
The text for this study is verse 22b, which contains another dominant word, the word “all.”
This word occurs /three times /in this tiny fragment of a verse.
Actually, the word “all” occurs again in verse 23, but it is hidden in the King James translation.
The KJV says, “And this I do,” but the word translated “this” is the Greek word “panta,” which literally means “all things.”
And the word is emphatic in the text, which means that it bears heavy stress in communication.
Paul said, “And I do /all things /for the sake of the gospel, that I may become a /fellow partaker /of it.”
It is around the word “all” (particularly in verse 22) that we will build the message.
Let’s begin by making a distinction between two kinds of Christians.
Both of these “travel
incognito” in large numbers in today’s church.
One group could be called “provincial Christians,” and the other could be called “cosmopolitan Christians.”
Provincial Christians are very narrow in focus, restricted, petty, confined, and small-minded.
They are always hung up in self concerns — self-survival, self-growth, self-interest, etc.
They are part of the “personal piety” cult of modern western Christianity.
\\ Cosmopolitan Christians, on the other hand,  are easy to identify.
They seem to be “stand-out saints,” but they are merely New Testament Christians.
Vance Havner said, “Christians today are usually so /sub-normal/ that should they become /normal, /everyone would think of them as /abnormal./”
The cosmopolitan Christian is so unusual in today’s church that he is often regarded as abnormal.
A cosmopolitan Christian is large-hearted, big-spirited, all-embracing, non-threatened, tactful, sensitive, and versatile.
He has a world-sized heart.
He has allowed God to swell his three-cornered heart until it is as big as the world.
He is a /true/ “ambassador for Christ,” a diplomat for the Kingdom of God.  Paul is the classic example of the cosmopolitan Christian, and his personal testimony in I Cor.
9:22b is the classic statement of such a Christian.
Paul said, “I am made all things to all men, that I might by all means save some.”
“All things . . .
all men . . .
all means.”
The outline will follow these three “alls.”
*I.
A PRINCIPLE TO BE PRACTICED*
* *
The first “all,” “I have become /all things/ to all men,” indicates that there is/ a principle to/ /be practiced/ by all Christians.
You see, it is God’s intention that every Christian be a “world citizen,” a cosmopolitan Christian.
If he is to be such a Christian, he must join Paul and practice this principle.
Of course, the Greatest Model for this “all things” lifestyle is Jesus Himself.
He was /not /a man, but He /became /a man in order that He might by any means (!) save some./
/
* *
Study Paul’s words carefully.
At first examination, many people think they sound like moral and spiritual compromise.
This is true of many great doctrines of Christianity — until they are properly understood.
For example, a proper understanding of the doctrine of grace would lead a legalistic, immature Christian to think that that doctrine is an encouragement to sin, a license to sin.
Even so, a provincial, small-minded, immature Christian might charge Paul with compromise here (and especially when he studies the illustrations Paul uses from his own ministry — verses 19-22a).
However, the principle Paul follows is that of /accommodation without compromise./
He practiced /involvement in the world /without /entanglement with the world.
/To use Jesus’ words, he was “/in /the world, but not /of /the world.”
Jesus said, “The field is the world” (Matt.
13:38).
The Christian is to walk and minister in this field — without putting down roots.
One wise Christian leader said, “Every  person needs /two /conversion: first, the conversion of the /sinner, /a conversion /out of the world/; but then, the /saint /needs a /second/ conversion, a conversion /back into /the world.”
This “conversion back into the world” needs to be properly understood and wisely implemented.
Paul’s statement in our text is a great example of both the understanding and the implementation of it.
Paul gives three illustrations of this principle of accommodation without compromise in the verses immediately preceding our text.
The /first illustration/ is in verse 20, which says, “And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law.”
This doesn’t sound like much of an adjustment.
It doesn’t sound like a great victory, for the simple reason that Paul /was /a Jew.
So why does he use such an illustration?
It seems automatic that Paul the Jew would have no trouble adjusting to Jews.
But remember that this is an illustration of a principle that all Christians are to practice.
\\ Write in the margin of your Bible beside verse 20 this Scripture reference: Acts 13:14-43.
Read and study this passage carefully, because it is the perfect picture of verse 20 in action.
Acts 13:14 says that Paul and his team “came to Antioch in Pisidia, and /went into the synagogue on the sabbath day/.”
So they were clearly and exclusively among Jews on this occasion.
The rulers of the synagogue “read the law and the prophets” (the Old Testament), and then asked Paul and Barnabas if they would like to speak.
Paul stood and preached his longest recorded sermon on this occasion.
The sermon first presented an historical review of the /nation of Israel/ from the Exodus to the life of David (verses 17-25).
Then, he used this Old Testament background and /preached the Christian Gospel /to them (verses 26-39).
He concludes the sermon by warning his Jewish hearers not to ignore what they have just heard (verses 40-41).
What is the purpose of this illustration?
Why does Paul summarize such action as an illustration of the /principle to be practiced?/
How is this to be applied today?
The answer is crucial.
Every Christian witness will meet today the kind of persons Paul met in the synagogue in Antioch that Sabbath day.
This is the kind of person who /acknowledges the existence of God and admits that the Bible is the Word of God/.
So the witness has a great foundation of theistic faith to build on.
He does not have to lay that foundation; it is in place when he begins his witness.
When I am with such a person, I do not need to use apologetics about God or the Bible.
I can begin immediately to build the superstructure of Gospel witness, having the advantage of a foundation of Gospel information in the individual.
So we might paraphrase verse 20 of our text in this manner: “When I am with people who have a foundational theistic belief in the existence of God and acknowledge the Bible to be God’s Word, I speak from their understanding.”
In our day, we must be discerning about when to begin with Scripture as common ground in personal evangelism.
Many non-Christians in our culture still have what might be called a “Christian memory.”
They respect the Bible as God’s message of salvation because of some Christian training they received as children.
With these persons we can use the Bible in our witness for Christ.
But a growing majority of non-Christians do not respect the Bible as God’s Word and will not permit the Christian to use it in his witness to them.
What do we do then?
Paul modeled an approach to them, also.
Paul reveals this approach in his /second illustration/ ( verse 21): “To them that are /without law/, (I become) as without law, (not being without law to God, but under the law to Christ), that I might gain them that are without law.”
In the margin of your Bible beside this verse, write this Scripture reference:  Acts 17:16-34.
Here, the setting is strikingly different.
Paul was in Athens, Greece, and /his audience was made up of Gentiles./
These Gentile Greeks had no Biblical background, no basic understanding or belief of foundational Biblical concepts.
In fact, they very likely would have been /resistant/ if Paul had begun from a Biblical base.
< .5
.5 - .6
.6 - .7
.7 - .8
.8 - .9
> .9