When I have the privilege of working with some young preachers, we spend time on preaching without notes. Or, at least preaching without being tied to notes in such a way that hinders communication. In my last post I discussed the importance of writing your sermon from minute one of your preparation. It’s important to start writing as soon as you start studying. You want to create an orascript, not a manuscript. It’s important that you begin with you, the Lord, and your Bible. Trust your method and keep developing it.

In this post, two things converge: (1) continuing the discussion of preaching without notes, plus (2) taking advantage of the best resources you can access early in the process: Hebrew and Greek lexicons.

Part of my Monday morning ritual involves adding significant lexical data (discovering precise and concise definitions of a few key words in the pericope). This is important because I notice young preachers struggling to communicate with precision when it matters most (explaining key theological concepts). What I’m finding is that they have not spent time with the best lexical data (if your original language studies won’t allow you to benefit from HALOT or BDAG, use the next best things).

Almost no week goes by without me adding significant lexical data to my orascript. Over and over again, the lexicons provide precision that enhances the more general understanding of the term.

Second, remember that you’re adding lexical data to your own orascript. You’re preaching as you write your manuscript. Now, as you’re explaining key biblical terms, add definitions in the least amount of words possible. Remember: precise and concise. This will help you remember important details.

[If you feel more comfortable, needing to look away from your listeners and down at your notes to read a brief definition doesn’t detract from the communication. This assumes you’ve been preaching without notes all along. I do this when I am not comfortable in my ability to remember the definition.]

The main thing is to develop the ability to add the lexical data to your words so that you can keep preaching.

Anyway, I hope that you are able to enjoy preaching-while-looking at your listeners, while still providing precise and concise theological definitions of key terms.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as we develop and deliver Sunday sermons.

Randal

I have the privilege of working with some young preachers regularly. One thing I see regularly is how difficult it is for them to learn their material well enough to not have to rely heavily on their notes. The result shows up when they lose their place during preaching. I see it in their non-verbal: breaking eye contact and looking at their notes for an inordinate amount of time.

One key for me?

When I start studying, I start writing the sermon. I never do sermon preparation without sermon articulation. Never.

Here’s an example of what it can look like or sound like:

Matthew 20:29 And as they went out of Jericho, a great crowd followed him. Obviously, great crowds followed Him because tons of people wanted to see His miracles or needed one for themselves! Case in point, look at v. 30…

30 And behold, there were two blind men sitting by the roadside, and when they heard that Jesus was passing by, they cried out, “Lord, have mercy on us, Son of David!” (cf. also v. 31b) You and I tend to read and skim over the “And behold” part, but it’s a huge part of the story. As Jesus and company leave Jericho and as “a great crowd followed him,” God draws our attention to these two characters. The “behold” in a story like this is God saying, “Get your attention on these two men and their situation. This is critical for what I am saying to you this morning.”

I think all of us church people see this and think, “Why wouldn’t two blind men react this way?!” But, let’s look carefully about what their actions imply. First, and most obvious, they both need a miracle; they both need to regain their sight in order to have a better life. That one’s easy.

Second, they both believe they need Jesus’s “mercy” (reflects the word order where this is first: ἐλέησον). This is the posture for healing, all forms of healing. In our story, it’s primarily about physical healing, regaining physical sight. In your story, it is the posture for any hope of spiritual and emotional healing, for any hope of spiritual growth and maturity. Mercy is “to be greatly concerned about someone in need, have compassion/mercy/pity” (BADG). But to ask for mercy in this case is to ask Jesus to extend compassion and help.

Now, here’s where this is important for our spiritual journey and growth. Asking Jesus for mercy means you need His help. This implies that (1) you are not trying to fix the situation yourself; (2) you are aware of your need for Him, instead of thinking someone else needs to change. Both attitudes are necessary in order for healing to take place. Think about what this means for becoming a Christian: you must ask God for mercy in order to become a Christian (flesh this out…). Think about what this means for your growth as a Christian (your growth of faith and righteousness): you must ask God for mercy (flesh this out…)

If you read the “sermon” excerpt, does it sound like I’m speaking to my congregants?

If you thought, “Yes, it does,” then you’re seeing the number one key to learning your sermon:

when you start studying, start writing your sermon.

Maybe more on this next time.

Regardless of whether you preach with or without notes, may our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

A few weeks ago, Michele and I watched the 30th Anniversary Reunion of the main producer and cast of the TV series sitcom, Everybody Loves Raymond.

If you’ve read my blog for a while you know I enjoy seeing parallels between communicating God’s Word in church on a Sunday and the way performers communicate through their craft. Here’s another example.

The producers of, Everybody Loves Raymond, explained why that series worked so well with that cast. Their answer was:

“[the cast was] fully committed to silly things as if it was life and death.”

The commitment of the cast of actors made the show enjoyable because it made it believable. All good actors do that to draw you into the reality they are creating.

How much more so should we be conveying our commitment to, not a silly thing, but the most important thing: God’s revelation in sacred Scripture!

Effective communicators convey that sense of “life and death” in their preaching of God’s Word. May our people this coming Sunday sense this so our Lord receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

P.S. Blessed New Year to you!

P.P.S. I may have mentioned many posts ago that one of the most common elements in my evaluation of young preachers is that I don’t get the sense from you that this Word from God is a matter of life and death.

Blessed Christmas to you!

Last Sunday after church I spoke with one of our parishioners who is a retired pastor. We were talking about the challenges of selecting Advent Scriptures when we’ve been in a church for many years. I’m privileged to be starting my 23rd year at Calvary Bible Church in Mount Joy, PA. That’s a lot of Advent sermons!

Here are a couple of Scriptures you might add to your list of potential Advent sermons.

Last evening at our Christmas Eve service, I had the privilege of preaching Genesis 3:14-15

The Lord God said to the serpent, “Because you have done this, cursed are you above all livestock and above all beasts of the field; on your belly you shall go, and dust you shall eat all the days of your life. I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”

Often referred to as the first good news, these verses help us remember that our Savior comes into the world to be the serpent crusher! But, not until the serpent gets his shots in on the way to the final heel-strike of the cross.

Immediately after the Christmas Eve service ended, a neighbor/visitor who attends another great church in town said, “I’ve never heard Genesis preached during Advent!”

Then, the Advent sermon our faith-family has mentioned most was on Revelation 12:1-6,

1 And a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars. ² She was pregnant and was crying out in birth pains and the agony of giving birth. ³ And another sign appeared in heaven: behold, a great red dragon, with seven heads and ten horns, and on his heads seven diadems. ⁴ His tail swept down a third of the stars of heaven and cast them to the earth. And the dragon stood before the woman who was about to give birth, so that when she bore her child he might devour it. ⁵ She gave birth to a male child, one who is to rule all the nations with a rod of iron, but her child was caught up to God and to his throne, ⁶ and the woman fled into the wilderness, where she has a place prepared by God, in which she is to be nourished for 1,260 days. 

I preached it also at a recent Christmas Eve service. What a unique perspective John gives about that first Christmas morning!

Anyway, I know how difficult it is to select Advent sermons year after year. May our Lord continue to guide your Scripture selections for each Sunday, but especially during future Advent seasons should He delay His second arrival. And, as always, may He receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

A few posts ago I mentioned returning to this subject of interpreting portions of Scripture so it could function for the church.

This past week I had the privilege of teaching a required Ph.D. course for Lancaster Bible College’s Biblical Studies program. The course is OT Hermeneutics and Theology and I spent some time talking about a method for interpretation.

One thing I noticed is that we are better at summarizing a passage than interpreting it. Even the big idea method I’ve taught for years in advanced homiletics classes is a matter of summarizing, not interpreting.

So, back to my example in Exodus 4:24-26

²⁴ At a lodging place on the way the Lord met him and sought to put him to death. ²⁵ Then Zipporah took a flint and cut off her son’s foreskin and touched Moses’ feet with it and said, “Surely you are a bridegroom of blood to me!” ²⁶ So he let him alone. It was then that she said, “A bridegroom of blood,” because of the circumcision.

 The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Ex 4:24–26.

Do you know what that pericope means? Do you know which meaning you’re after?

My method aims at meaning that combines exegetical content plus illocutionary intent. The last part is a fancy, speech act theory way of saying that meaning includes what God intends to do to the reader with that Scripture.

So, according to my working theory, we have not interpreted a text until we are able to state God’s intended effect on the reader. Are you able to do that for Exodus 4:24-26?

It might sound something like this:

The result of God attempting to kill Moses at the lodging place was that Zipporah circumcised their son, called Moses a bloody bridegroom, and God stopped the attack with the intention of urging the church to trust that, unlike Moses, their Redeemer kept the covenant for them and transforms them into covenant keepers.

It’s a mouthful, I know. However, the “with the intention of,” part is the critical part of interpretation.

More on that a little later.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as you faithfully interpret Scripture.

Randal

What was “forthcoming” for some time is now here!

While I was away on my annual motorcycle ride to old Quebec City with seven others, Michele sent me a picture of the two boxes Kregel sent me. When I got home I had the joy of opening the author copies of my new commentary on Genesis.

It took approximately seven years to complete this project. More than once I said to the Lord, “I love Genesis, but I am so done with it!” (I’m writing now so God was gracious in understanding what I meant.)

The Kerux Commentary series matches a biblical scholar (Dr. John Soden) with a preaching specialist (me). As you’ll see, John did the lion’s share of the work. He is an excellent exegete and adept at starting the move from exegetical ideas to theological ideas that get closer to serving the church.

Each pericope begins with one page that includes an exegetical idea, theological focus, preaching idea, and preaching pointers. Then the section proper begins with Literary Structure and Themes, technical Exposition that includes translation analysis and outline points, extensive Theological Focus, and Preaching and Teaching Strategies.

In the Preaching and Teaching Strategies is a section on Exegetical and Theological Synthesis, an attempt to tie together the exegesis and theology to form a solid foundation for preaching insights. The Preaching Idea is repeated and followed by Contemporary Connections: What does it mean? Is it true? and Now What? (you might remember these as Haddon Robinson’s three functional questions; he used to say you can only do three things to an idea: explain it, prove it, or apply it; this section of the commentary does all three to the degree the preaching portion calls for them).

Finally, I provide suggested preaching outline(s), Creativity in Presentation, and Discussion Questions for preachers and teachers to consider.

Anyway, there it is in a nutshell.

What a privilege for me to be invited to participate. I thank our Lord for insights and endurance to accomplish this in the middle of an extremely busy time in my life. May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) whenever Genesis is preached/taught.

Randal

I am writing from Elim Lodge in Lakehurst, Ontario, Canada. I won’t show you pictures because it’s located on a beautiful peninsula, surrounded by Pigeon Lake, and you’ll feel badly. The camp director and I studied together 40 years ago in NB, Canada and there are two other couples serving here that our dear friends of ours from our years serving in Canada. It’s been a great reunion.

But, that’s not important right now.

What is important is this statement by Vanhoozer. His Mere Christian Hermeneutics is one of my primary text this year for my Ph.D. course, OT Hermeneutics and Theology (Lancaster Bible College’s Ph.D. in Biblical Studies). In between speaking at the camp this week, I’m prepping for this course that opens August 25, 2025.

On page 102 Vanhoozer makes this statement:

“…whatever their particular denominational (or nondenominational) slant, every church should, minimally, be forming readers to read with a distinctly theological interest: to know and love God.”

It’s always helpful for me to hear this kind of condensing of ministry goals. It helps me keep things from getting too complicated.

In our ministry context, the “to know” God part comes fairly easily; historically, it’s expected in a Bible Church that we will learn biblical information about God.

It’s the “love God” part that is more difficult for us.

One way I attempt to form readers with such a theological interest to know and love God is to regularly ask myself and my hearers:

“Do we love God more as a result of learning this section of Scripture?”

That question may help you as you study for sermons and lessons.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as a result of our Spirit-driven efforts to create learners who love Him.

Randal

P.S. Okay, just one picture of Elim.

Three Judges for American Idol, plus Jelly Roll

Almost every year I learn something about effective preaching from judges’ comments on American Idol.

I know; you’re shocked by that. I get it.

But for years I’ve paid close attention to their feedback to these young singing artists. This year is no different. I’m writing this as Michele and I get ready to watch the current episode (they’re down to the top six and I’m rooting for country singer, John Roberts).

A few weeks ago, here’s what legend, Lionel Ritchie, said to my favorite:

“You were so comfortable that it made it believable for us.”

Preaching works like that too. To the degree that you and I are comfortable as a result of trusting the Lord while preaching, there is a level of believability that helps our congregants respond to God.

And then, that same evening, guest mentor and legend, James Taylor, said to the young lady singing the song, Take a Little Piece of My Heart,

“Read the lyrics out loud without the music to get into the story.”

Another gem for preachers. She was singing but she wasn’t believable. She needed to “get into the story.” Again, we help our listeners when we are able to relate well to God’s Word. They sense it and it helps them in some way to believe it too.

By the way, I never remember a year on American Idol where so much attention was given to Christian music. One whole evening was devoted to songs of faith. And Jelly Roll is a guest musician showing up each night and demonstrating incredible heart for these performers.

Thanks for reading a lighter-than-usual post!

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as we continue to strive for excellence in the delivery of God’s Word each Sunday.

Randal

P.S. Vote for John Roberts!

I am offering a more light-hearted post this afternoon, the result of my first exploration into ChatGPT (I know, I’m late to the party!).

So yesterday, before completing my sermon review for this morning’s preaching on Psalm 95, I decided to see how AI would handle that Psalm. The short version: very impressive with respect to summarizing the main idea and suggesting applications.

Then, I thought: “I wonder how it would answer this question: ‘What can I do as a preacher that you cannot do?'” Be encouraged in your work by the following:

1. You provide Holy Spirit-empowered exposition of Scripture. “AI can analyze, suggest, even imitate—but it cannot be filled with the Spirit or move in communion with the living God.
   You preach with presence. AI can only offer presence in metaphor.”
2. You preach to your people in person. “You embody the Word in relationship. AI only operates in response.” [As an aside, even the great preachers online or TV cannot do what you do: provide that personal context.]
3. Your preaching is an act of soul-watching. “Preaching carries divine weight (kērygma) that can’t be outsourced to a machine. Your voice carries the mystery of vocation.”
4. You preach as a person who is under the Word of God with all your own struggles of faith. While you’re preaching you’re responding with your hearers. “You can bleed with the text. AI can only parse it.”
5. Your preaching includes helping your listeners apply their lives to God’s Word in the moment. “You can pastor while you preach. AI can only perform analysis.”

Then, ChatGPT provided this wonderful little summary:

In Summary:

Then, finally, it gave this closing statement:

“This distinction is not meant to diminish AI’s utility but to clarify the uniqueness of the preacher’s role. Tools like this can assist, supplement, and enhance our preparation—but they can’t replace the Spirit-led, relational, incarnational work of preaching.”

It can’t replace YOU! Be encouraged!

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as you do what AI can’t do!

Randal

I had the privilege of preaching Psalm 92 this morning. It begins:

“It is good to give thanks to the Lord…to sing praises…to declare your steadfast love…and your faithfulness…” (vv. 1-2)

This is an example of the illocutionary category called, an assertive. I wrote about all five illocutionary categories in my last post. The categories are important because they can help show what the Psalmist intends to do to us readers.

In Psalm 92 the opening assertive states a reality with the intention of eliciting faith in all of us readers. The Psalmist intends for all of us to believe that this reality is true and respond accordingly. In the case of vv. 1-2 God says it’s good to do three things.

In v. 6 we read, “The stupid man cannot know; the fool cannot understand this…” Here is another example of an assertive. This time the stated reality works in the opposite direction. Whereas in vv. 1-2 the stated reality is desirable, in v. 6 the Psalmist intends for us to avoid this reality: we believe this is true and avoid being like this.

If you take a moment to read Psalm 92 you’ll see that the Psalm functions by presenting these types of stated realities. When we preach this Psalm we encourage our listeners to respond according to the Psalmist’s intentions. Those intentions are based on the illocutionary categories.

Is this important? Yes.

Illocutionary intent, according to speech act theory, is part of meaning. Psalm 92 means something at the level of illocutionary intent listed above. This provides a critical link between standard meaning and application.

May our Lord continue to receive glory in the church and in Christ Jesus (Ephesians 3:21) when you practice theological interpretation and preach/teach the Psalms.

Randal