Category Archives: preacher

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Our Dual Role as Exegetes and Theologians

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Preachers function in the dual role as exegetes and theologians.

Recently, I gained the privilege of teaching a Ph.D. class this fall for Lancaster Bible College | Capital Seminary & Graduate School. The course is BIB 909 Old Testament Hermeneutics and Theology.

One of the many stages of preparing to teach includes selecting major textbooks. One of my choices is Bruce Waltke’s, An Old Testament Theology: an exegetical, canonical, and thematic approach.

[If you plan on preaching from the OT, then this is an excellent resource to have on your shelf. I can’t say enough about the quality of Waltke’s scholarship. Despite being only 100 pages into the book, I am glad I purchased it!]

Near the end of chapter 3, The Method of Biblical Theology (Part 1), section 3 is, “Abstract Themes, Ideas, and Messages.” The last paragraph reads,

“After the exegete has interpreted the text and mined its message, the theologian through critical reflection interprets that message from its old horizon to the new horizons of the canon and then of both to the contemporary church. In other words, the theologian builds his or her interpretation that unites the ancient message with the contemporary world after the exegete has done his or her interpretive work….In this way godly theologians inform the conscience of the church.” (p. 92)

Notice, pastors have a dual role as exegete and theologian for the faith-families they serve.

It is true, then, that interpretation doesn’t end with our exegesis. It extends to our ability to locate the message that functions for the church.

You’ve stopped short of that dual role if you cannot articulate what God intends for your preaching portion to do to the church, to your listeners (“the contemporary world”).

Remember, the meaning of your text for this coming Sunday should combine content (exegesis) + intent (theological interpretation). When meaning combines content and intent, you are functioning in your dual role as exegete and theologian.

And our Lord will continue to receive glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

P.S. Waltke basis this understanding of our roles on the nature of the Bible. He writes, “The Bible is more than concepts about God….It is God’s address to his people and his encounter with them. His ‘ideas’ and ‘principles’ are true and call for a personal response to obey and participate in the truth, the divine reality.” (p. 91).

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“Beyond Words to the Heart”: Guest Post by Dr. Ron Gannett

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A few weeks ago, I had the privilege of meeting up with Dr. Ron Gannett. I met him back in the early 90’s when I was pastoring in New Brunswick, Canada. Ron was our keynote speaker for a special conference. Back then he was the Senior Pastor of Park Bible Church in Burlington, ON, Canada. As I young pastor, I remember learning so much from him. So, I was delighted when he contacted me about being in the area (we’re both DTS alumni).

I asked Ron if he would write a guest post for me and here it is. Enjoy!

“Beyond Words to the Heart

I recently attended a funeral where most of the family members, as expected, read their prepared memories about their lost loved one. But, when the pastor did the same by reading his sermon from a manuscript, it communicated to us that it was more about what he was saying than what we were feeling or needing at that moment. As he missed this strategic opportunity to speak from the heart, it reminded me that it is not about what I am saying, but what they are hearing.

Of course, manuscripts are helpful, and I often use bullet points written in my Bible to keep me focused. The issue I am addressing is whether we are too concerned about our presentation at the expense of the listener. Am I trying to give them the whole wheelbarrow of information I learned or equipping them to respond to God’s Word?

When I first started teaching at a Bible College just out of seminary, my dean required that I write my course objectives around three simple directives: what do I want my students to know, feel and do after taking this course. That stretching exercise has shaped my teaching and preaching to this day. It structured the course around the student’s needs, not me.

I have discovered through the years that these three objectives add fulness to the sermon. Sadly, content alone may glorify the preacher or make the listener feel inadequate. But truth that is clear and memorable, encouraging and motives the heart and provides tools and resources for the listener to practice will help produce the spiritual formation we crave for our people.

If you think about it, all three are essential since the emphasis on one without the others will only lead to unhealthy spirituality. So, lets proclaim the glory and grace of God to help hearts know, love and follow Him.”

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What I Am Learning About the Status of Expository Preaching from International Students

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Such a privilege to spend time in God’s Word with these colleagues

from all over the world!

I have enjoyed the privilege of teaching students from all over the world in Gordon-Conwell Theological Seminary’s Doctor of Ministry program. One of the great things about being with them is to hear their perspective on the status of preaching.

This morning, a student from Jakarta, Indonesia said to us that some pastors tell him that he should not preach expository sermons from the Bible. Instead, the people will listen better if he tells stories from his own experience.

I knew such attitudes existed, but had never heard it put quite so clearly!

The other thing I hear over and over again is that preachers will often announce their Scripture for the morning, but then preach a sermon that is different from that Scripture.

What we talked about is how sad it is that, in the first example, the listeners rule the method of preaching. In the second example, listeners don’t see anything wrong with a sermon not being anchored in the Biblical text.

And, if you’re quickly judging those pastors and listeners, please remember that the steady diet in American preaching is still topical preaching. The reason is because that’s what listeners are interested in (some interesting topic). And preachers know they need to have a relevant word on Sunday.

Anyway, I’m always so grateful to the Lord to spend time with students at this level talking about the power of the Gospel to change lives and how expository preaching fits into that equation.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as you unleash the power of the Gospel in your unique preaching and teaching setting.

Randal

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Exposition that Doesn’t Follow the Structure of Scripture, but for Good Reason

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Let’s Not Make Communicating God’s Word
Any Harder by our Sermon Structure.

This past Saturday I had the privilege of co-leading a four-hour workshop on the campus of Lancaster Bible College | Capital Seminary & Graduate School, Unpacking Sacred Scripture. Our task was to help unpack Psalm 1 and 2, the formal introduction to the Psalter.

I suggested we follow the structure of Psalm 1 and 2. The flow of thought is easy to follow. Here’s what I mean in Psalm 1:

1:1-3 describe the blessed person.

1:4-5 describe the wicked person.

1:6 explains why this is reality.

This past Sunday I had the privilege of preaching Psalm 86. I chose not to follow the structure of the Psalm. Psalm 86 is filled with at least 15 requests to God, with virtually each request followed by reasons why we pray like that.

For instance, 86:1a is “Incline your ear…and answer me…” and 86:1b explains, “for I am poor and needy.”

This same flow of thought continues throughout much of the Psalm.

So, as I often do, I decided to make the first major movement of the sermon devoted to the requests. The second movement dealt with all the reasons why, such as 86:1b above.

In this way, I kept the communication from bouncing back and forth between request and reason. I could spend several minutes of the message focused on the requests and their contribution to theology and the faith-journey. Then, in the second major point, I grouped the reasons why together.

My goal in straying from the structure was to make communication lines a little clearer. It is risky. I made a judgment call that breaking the structure didn’t break the theology of the passage. I preserved the theology by making sure we all knew that the Psalm presented requests with their reasons (keeping the structure intact in our minds).

Before Sunday see if there may be a need to group similar ideas together in a point, even if the text scatters them throughout the preaching portion.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as we work hard at clear communication.

Randal

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How Do You Know What A Preaching Portion Means?

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Adding a Meaning Element from Speech Act Theory

Yesterday I had the privilege of joining Dr. Mark Meyer, Hebrew specialist at LBC|Capital, at their D.C. location (Greenbelt, MD) for a workshop, Unpacking Sacred Scripture. We worked together in Psalms 1 and 2, the introduction to the Psalter, to show the combined exegetical and homiletical process. Our goal was to help close the gap between finding meaning and application.

One of my responsibilities was to introduce the participants to a new kind of meaning summary. You can see that in this slide:

Consider this kind of meaning to be your goal as you begin sermon or lesson preparation this week.

I call our target meaning, illocutionary intent-infused meaning (II-M). I’ll spare you the boring details and only say that this fancy language originates from Speech Act Theory and their concept of illocution. Illocution describes what a person is doing by what they are saying.

My favorite illustration of the illocutionary element of communication is my wife, Michele, saying, “Ran, the dog needs to go out.” If I respond with, “That’s nice, Dear,” and go back to my very important job of writing a blog post, then I missed what she meant. In saying, “The dog needs to go out,” she’s really asking me to take the dog out. That’s what she was doing in what she was saying.

As you can see from the slide, II-M is the combination of biblical content and biblical intent. The intent part is critical because this contains the seeds of valid application derived from the meaning of the text.

So, before Sunday, see if you can detect your pericope’s intent. Answer this question from your text:

What does God intend for this Scripture to do to the listener?

If you can add intention to your meaning summaries, you will always keep primary application tied directly to meaning. And, I am suggesting that we really do not know what a Scripture means until we have identified how God intends for it to function for the church.

So, as you begin to identify the meaning of your upcoming Text, complete the meaning summary by adding: “____________ with the intent of_________”

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as we communicate both content and intent.

Randal

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Applicational Angles for Holy Week Sermons

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Over the past few weeks I have been thinking about how to approach preaching this coming Resurrection Sunday.

The applicational angles are limited to the degree that Scripture provides the raw theological material. For instance, the Gospels record the fact of the resurrection, but if I am not mistake, do not provide any theological commentary.

So, what are some angles we can pursue in preparing to preach and teach on the resurrection of our Lord Jesus Christ?

  1. You can spend some time proving that Jesus was raised from the dead. There were, for instance, people who saw the resurrected Lord. This provides an apologetic or defense of the resurrection.
  2. Because of the possibility–do the unchurched still attend Easter morning?–you will want to urge faith in the resurrection of Jesus Christ. We want our listeners to place their faith in this critical element of the Gospel.
  3. Finally, you may want to preach and teach on the implications of the resurrection. My own readings of Scripture tell me that this is the angle that is found most often, especially in the NT epistles.

This final angle is where I am planning to address Easter morning from Ephesians 1:15-23, especially the resurrection part of Paul’s prayer.

Your own message may have another angle. The important thing is that we continue to exegete at the level of what resurrection preaching portions are designed to do to the church.

And may our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as we faithfully proclaim the Gospel to those who have been resurrected with Christ for new life.

Randal

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Preaching Workshop, Unpacking Sacred Scripture, in Greenbelt, MD and Lancaster, PA

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Dr. Mark Meyer and I recording one of our first, Unpacking Sacred Scripture, videos.

Some of you know that, for many years, I have had the privilege of teaching Advanced Homiletics to masters level students of LBC|Capital. Through my association with the school, I met Dr. Mark Meyer, a premier Hebrew and Semitic Language scholar. Most recently, I had the joy of completing my Ph.D. in Biblical Studies under Mark’s leadership.

A few years ago I asked Mark to consider making some videos after the fashion of Daily Dose of Hebrew. He agreed and we began shooting some videos in LBC|Capital’s film studio.

In addition to those videos, I also envisioned holding periodic workshops where Mark and I could meet with a group of preachers and teachers of Sacred Scripture and discuss ways to sharpen our gift.

Lord willing, we are offering workshops in Greenbelt, MD (LBC’s D.C. location) on April 15, 2023 and in Lancaster on campus on April 29, 2023. The times are from 10 a.m. to 2 p.m. More details should be arriving soon, but we will be focusing on the Psalms, the subject of my dissertation and one of Mark’s favorite places in Scripture.

I hope your sermon preparation is off to a great start. Sundays comes so quickly!

Randal

P.S. Mark and I are also talking about the possibility of holding a two or three day retreat with a select group for the purpose of tackling how to preach through a book of the Bible.

Lord willing, Dr. Mark Meyer will be joining me for our workshop, Unpacking Sacred Scripture. Mark is the long-time professor of Hebrew at LBC|Capital. We will be together in the D.C. location in Greenbelt, Maryland on Saturday, April 15, 2023 from 10 a.m. to 2 p.m. We will be holding the same workshop and times at the Lancaster campus on Saturday, April 29, 2023.

We’re looking forward to a great time together exploring some of the unique features of the Psalms. Look for more details from Lancaster Bible College.

Date: January 1, 1970
Time: 10:00 a.m.-02:00 p.m.
Event: Unpacking Sacred Scripture with Dr. Mark Meyer
Topic: Exegesis for Preaching
Public: Public
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Learning to Think (and Preach?) Like Edwards: What I’m Learning From Reading Jonathan Edwards’s Early Sermons

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Edwards displayed comprehensive knowledge of Scripture and reasoning abilities.

A couple of weeks ago I posted the observation that Jonathan Edwards’s preaching did not spend much time on word studies. Instead, he used numerous Scripture to buttress his explanations of his selected text. Then, he bombarded his main concepts with powerful, but simplistic reasoning.

Let me show you a quick example from, what is so far, my favorite sermon of Edwards, Christian Safety, on Proverbs 29:25 “But whoso putteth his trust in the Lord shall be safe.”

God’s message is clear: “All those that thus trust in God are safe.” Edwards attacks the reality this way: “We shall show, first, what they are safe from; second, how they are safe.” (p. 456)

That outline is typical of Edwards. (An aside: if you’ve heard or read many of Tim Keller’s sermons, you might recognize some similarities in their approach.)

The first point contains four things: temporal evils, death, the devil, and hell. Edwards uses no proof-texts for these paragraphs. The first in the list, temporal evils, presents the toughest challenge for me. As I’ve mentioned before, what I love about this sermon is the way Edwards explains safety in a world of dangers: “worldly afflictions do often happen to them, but the evil of them don’t befall them. They may be exposed to difficulties, losses, and troubles, but he is not properly in danger of them.” (p. 456) I found this so helpful.

The second point contains three cross-references: 1 Peter 3:13; Isaiah 11:6-9; Mark 16:18. [Dispensationalists with a capital “D” will cringe reading Edwards’s statement: “That prophecy in Is. 11:6-9 is fulfilled upon all true Christians…”

Edwards’s third major point is, “Now follow the reasons of the doctrine.” (p. 459) This section is also loaded with proof-texts about how God protects us and Christ overcomes our enemies.

Anyway, every time I read Edwards’s sermons, he teaches me how to think better. I need that in order to keep functioning well as a pastor/theologian.

May our Lord receive glory in the church and in Christ Jesus as we work hard by His Spirit to preach and teach His Word (Ephesians 3:21).

Randal

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More Than Word Studies: What I’m Learning from Reading Jonathan Edwards’s Early Sermons

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Comprehensive Meaning Means More Than Word Studies.

It’s been a long time since I have mentioned the fact that Jonathan Edwards did not do a lot of word studies. This caught my eye again in his sermon, Christian Safety. The sermon covers Proverbs 29:25, “But whoso putteth his trust in the Lord shall be safe” (using the old language).

First, you might appreciate reading what I consider to be my favorite quote so far from Edwards. It pertains to how God keeps His children safe in a badly broken world where so many bad things happen. In footnote 1 on page 453 (Kimnach’s volume 10 of The Works of Jonathan Edwards) is:

“Though they ben’t safe from those things that are in themselves evil, yet they are safe from the evil of those things.”

It’s the best explanation I’ve ever read or heard. I hope you like it and can use it.

Second, when Edwards defines “trust,” he moves way beyond a word-study approach. He asks the simple question, “What is trust in God?” (p. 454). He answers the question first, by what it is not and then what it is. I probably would have only hit the second part.

But Edwards talks about trust “not barely” desiring or hoping that God would deliver and bless us. It’s like saying, “Well, I hope so.” That’s not biblical trust.

Then, he moves to present seven characteristics of true trust. The one that surprised me was #5: “A love to God: there is no such thing as trusting in God, as long as we are enemies to him and hate him” (p. 455).

Very little of this involves word studies; most of it requires intense thinking about the nature of saving faith–what it isn’t and what it is. All this results in a comprehensive understanding of a crucial Christian concept.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21) as we try to present comprehensive understanding the mirrors much of Edwards’s genius.

Randal