The Preacher’s Notebook

The Paper and Electronic Pulpit of the First Baptist Church of Mineral Springs, NC
(Delivered by E-mail and Us Postage Through Subscription as an Extension of the Pulpit Ministry of this Church)
Dr. Terry W . Preslar – PO Box 388 – M ineral Springs, NC 28108
(704)843-3858 – E-Mail: preslar12@windstream.net
Copyright (C) 2009. Terry W. Preslar All rights reserved.

Vol. III June, 2009 Issue 6

Towards a Style of Biblical

Preaching
Introduction
We now consider the contents of the sermon itself. The way we
commence and conclude a sermon is obviously important. The use
of illustration is vital too. Do Christian preachers actually need to
preach from the Bible? Apparently yes and apparently no.
Apparently ‘yes’ in that it seems some preachers feel obliged to, at
least, use a verse from the Scriptures to pre-empt their message
which may not necessarily bear any relationship to that verse. And
apparently ‘no’ because some preachers don’t even feel the need to
use even a verse of Scripture, or make any reference to it! Whether
you preach topically or expositorily you must undertake the process
of exegesis.
Exegesis is the process of getting “out” (‘ex’) of the text what is
truly there in the first place. The opposite to exegesis is eisegesis.
This is the process of putting “into” the text something that was not intended by the author of that passage.
So let’s explore how to do eisegesis (although most people don’t actually need to be instructed on how to
do this! – eisegesis is the “natural” way of handling the texts of Scripture).

Eisegesis
When a preacher/teacher has something to say and uses a Scripture text to say it, chances are he is about
to commit the error of eisegesis. This is actually the wrong starting point for sound preaching/teaching. The
bedfellow of eisegesis is allegorization. Allegorizing a Scriptural passage is fraught with hermeneutical
problems. It might be argued that most preachers lack the hermeneutical skills to rightly divide the Word
when using allegorization. In some respects allegorization of a Bible text is almost a “blank cheque” for the
preacher/teacher to make the Bible say whatever they want. Here is an alarming real life example of this
from Dr John MacArthur:
“An extreme example of the perils of allegorizing was the young couple that came to one of our assistant
pastors to get counseling about their marital problems. He began talking with them, and after about thirty
minutes he asked them, ‘Why did you ever get married? You are miles apart!’ ‘Oh’ said the husband. ‘It was
the sermon the pastor preached in our church.’ ‘And what was it?’ ‘Well, he preached on Jerico.’ ‘Jerico!
What does that have to do with marriage?’ ‘Well, the pastor said that God’s people claimed a city, marched
around it seven times, and the walls fell down. He said if a young man believed God had given him a certain
young girl, he could claim her, march around her seven times, and the walls of her heart would fall down.
So that’s what I did, and we got married.’ ‘That can’t be true,’ said our assistant pastor. ‘You are kidding

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aren’t you?’ ‘No, it’s true,’ said the husband. ‘And there were many other couples who got married because
of the same sermon!’”
I recently attended a pastors conference where the keynote speaker allegorized the story of Abraham
in Genesis 15. Each of the vultures that swooped Abram’s sacrifice were made to allegorically represent
a challenge that Abraham and his successive generations faced. The first vulture that Abram faced
according to this preacher was the “vulture of barrenness.” Due to his inability to deal with this vulture,
because of his lack of faith(!), he had to wait 25 years before he received the fulfilment of what God had
promised. Needless to say I was staggered to hear this, but even more staggered to realize that most of my
colleagues accepted what was being said! The next vulture that swooped was the “vulture of famine” which
tormented Isaac in Genesis 26. Then came Jacob’s “vulture of disappointment”, and so on. While the
preacher actually had some good points throughout his message based on his own life experience, the
Scriptures had been thoroughly morphed to fit into his sermon. Eisegesis is, at best, unwise, and at worse,
really dangerous!

Exegesis
Exegesis seeks to discover the intended meaning of a passage. It demands that the preacher do his
“homework” to learn the historical, cultural, and Biblical contexts. For example, in 1Corinthians 11 we read
of women wearing head coverings. Without doing proper exegesis we might assume this was akin to some
kind of “hat”. But if we were to do exegesis on this passage we would learn that historically these head
coverings were more akin to Middle Eastern veils, rather than Western hats. Secondly, we would learn that
women wore these head coverings as a statement of modesty and propriety which were a public statement
of their morals. Thirdly, we would discover the context of Scripture does not prescribe that all women
should do this.
I would recommend that every preacher should read and study the principles of Biblical interpretation.
In order to do exegesis, the correct principles of Bible interpretation (hermeneutics) need to be understood.
Principles of biblical interpretation ought to be determined before developing one’s theology, but in practice
the reverse is often true. In view of this growing problem, it would be productive to consider some of the
primary principles of hermeneutics. The purpose of hermeneutics is to provide the student of Scripture with
basic guidelines and rules for “rightly dividing the word of truth” (2 Tim. 2:15). These principles are easily
seen by the acrostic of the word “L-I-G-H-T-S.” Just remember that the science of biblical interpretation
“LIGHTS” your path as you walk through the Word.

I- L = Literal Interpretation – The “L” in LIGHTS will remind you of the literal principle of biblical
interpretation. In simple terms, this means that we are to interpret the Word of God just as we
interpret other forms of communication — in its most obvious and literal sense. Most often, the
biblical authors employed literal statements to communicate their ideas (such as when the apostle
Paul said of Jesus, “By Him all things were created, both in the heavens and on earth” — Col. 1:16).
And where the biblical writers express their ideas in literal statements, the interpreter must take
those statements in a literal sense. In this way, the interpreter will grasp the intended meaning of
the writer.
Of course, this is not to deny that Scripture employs figures of speech. Indeed, the biblical
writers often used figurative language to communicate truth in a graphic way. And, in most cases,
the meaning of such language is clear from the context. When Jesus says He is “the door” (John
10:7), for example, it is obvious He is not saying He is composed of wood and hinges. Rather, He
is the “way” to salvation.
II- I = Illumination by the Holy Spirit – The “I” in LIGHTS will remind you of the illumination of
Scripture that can only come from the Spirit of God. First Corinthians 2:12 says: “We have not

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 received the spirit of the world but the Spirit who is from God, that we may understand what God
has freely given us.” Because the author of Scripture — the Holy Spirit (2 Pet. 1:21). — resides
within the child of God (1 Cor. 3:16), he or she is in a position to receive God’s illumination (1 Cor.
2:9-11). And, indeed, the Spirit of truth not only provides insights that permeate the mind, but also
provides illumination that can penetrate the heart.
III- G = Grammatical Principles – The “G” in LIGHTS will remind you that Scripture is to be
interpreted in accordance with typical rules of grammar – including syntax and style. For this
reason, it is important for the student of Scripture to have a basic understanding of grammatical
principles. It is also helpful to have a basic grasp of the Greek and Hebrew languages. If you do not
know Greek or Hebrew, however, don’t panic. Today there are a host of eminently usable tools to
aid you in gaining insights from the original languages of Scripture. Besides commentaries, there
are “interlinear” translations that provide the Hebrew and Greek text of the Bible in parallel with
the English text. As well, Strong’s concordance has a number-coding system by which you can look
up the Greek or Hebrew word (along with a full definition) behind each word in the English Bible.
Moreover, there are dictionaries of Old and New Testament words that are keyed to Strong’s
concordance. Tools such as these make it easy for the layperson to obtain insights on the original
Hebrew or Greek of the Bible without being fluent in these languages.
IV- H = Historical Context – The “H” in LIGHTS will remind you that the Christian faith is historical
and evidential (Luke 1:1-4). The biblical text is best understood when one is familiar with the
customs, culture, and historical context of biblical times. Thankfully, there are a host of excellent
Bible handbooks and commentaries to aid us in the process of understanding the people and places
of the Bible.
V- T = Teaching Ministry – The “T” in LIGHTS will remind you that even though the illumination
of Scripture ultimately comes through the ministry of the Holy Spirit, God has also provided the
church with uniquely gifted human teachers (Eph. 4:11). Therefore, as we seek to rightly interpret
God’s Word (2 Tim. 2:15), we would do well to consult those whom God has uniquely gifted as
teachers in the church (cf. Tit. 2:1-15). Of course, following the example of the Bereans (Acts
17:11), we should always make sure that what human teachers say is in line with Scripture (cf. 1
Thess. 5:21).
VI- S = Scriptural Harmony – The “S” in LIGHTS will remind you of the principle of Scriptural
harmony. Individual passages of Scripture must always be in harmony with Scripture as a whole.
The biblical interpreter must keep in mind that all of Scripture – though communicated through
various human instruments – has a single Author (God). And, of course, God does not contradict
Himself.
Studying the Bible is the noblest of all pursuits, and rightly understanding it, the highest of all goals.
The six principles listed above can help you attain this goal. And as the science of biblical interpretation
continually LIGHTS your path through Scripture, you will find yourself growing in your understanding of
Him who is the Light of the world – Jesus Christ (John 8:12).
The first principle is context. Always read the entire passage/chapter/book before preaching from a
single verse. I would recommend referencing several translations of a passage also, and unless you are a
linguistic scholar, avoid trying to expound the original languages. If preaching on any verse from
1Corinthians, answer the following questions: What were the main issues Paul was addressing in this
epistle? What problems were confronting the Corinthian church at the time of this epistle?
The second principle is consistency. Never interpret a text so that your interpretation contradicts the
overall message of Scripture. Should women keep silent in church based on one obscure verse of Scripture?
Should we obey every instruction in Scripture without doing proper exegesis? What about this verse – 2
Tim. 4:13: “The cloke that I left at Troas with Carpus, when thou comest, bring with thee, and the books,
but especially the parchments.” Paul intended to continue his study with “...the books...” and “...the

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parchments.”
By failing to preach from the Bible, preachers are actually preaching without any real authority. We
must preach Scripture, but it is imperative that we do correct exegesis. Without it we preach eisegetically
which can cause people to abandon sound principles of judgment and even justify wrong living. Yes,
exegesis is important!
Houses Have Frames.
Bodies Have Skeletons.
But Apparently Sermons
Don’t Need Structure!

I- The Sermon Form – Sermons should have a commencement (in which a text or subject is
introduced and the attention of the congregation is gained); a continuation (when the theme or topic
is illuminated and applied); and a conclusion (when the sermon is applied and an appeal is made).
How many points? The three-point sermon has much going for it. Ancient rhetorical speeches
recognized the attraction of three premises to support an argument. Business manuals advise three
points in business addresses. You can develop this paradigm by having three subheadings with an
illustration or text in each section. However, there are many patterns you can use.
Experiment with different constructions. One old preacher’s sermons used multiple points,
which he developed one by one. He compared himself to a perfumist, who delighted his clients by
opening his jars of perfume in turn. The type of sermon may determine its form.
II- Sermon Form Examples – The form of sermons have taken several shapes in the past. Some would
form their sermons after the argument or the debate but a sermon is a declaration. The Gospel is to
be announced from a clarion emplacement not debated from a position of defense. There are three
basic forms (styles, if you will) of sermons and these may be extended into several other forms that
make up a “manual of style” for sermon preparation. Consider these sermon forms (the first three
are the basic forms):
A) Textual sermons – This type of sermon sets out to exegete a Bible verse and apply it. Textual
and topical sermons are very similar. Topical sermons begin with a subject and look for Bible
texts which discuss it. The textual sermon, on the other hand, begins with a Bible verse or
passage and allows the text to suggest a topic. The text may even suggest an outline. In Textual
sermons, however, there may be frequent departures from the text by referring to other parts of
the Bible which add ideas or information to the suggested topic of the beginning text.
B) Expository sermons – An expository sermon expounds a portion of Scripture larger than that
normally used in textual sermons. An expository sermon is a detailed explanation of the
meaning of a particular passage of Scripture. This kind of sermon will attempt to give the sense
of each word, each phrase, each sentence, each verse, and each group of verses, usually without
referring to other parts of Scripture. The text will be fully developed within its own context.
Sometimes, this method of preaching allows several subjects to be dealt with in one sermon as
they appear in the text. This kind of sermon has its dangers, the chief one being lack of
preparation. You can deceive yourself into thinking that a larger passage of Scripture requires
less consideration and study. But the this style of preaching is possibly the most effective
method when prepared for properly.
C) Topical sermons – As the name suggests, topical sermons begin with a subject. The subject may
consist of a spiritual characteristic, a behavior, an issue, a point of doctrine, a “word study” or
contemporary issue affecting the congregation. The objective of this type of sermon is to collect
Scriptural thoughts on the subject from anywhere in the Bible and compile an outline from this
information. The preacher attempts to help the congregation understand and interpret the topic
from the perspective of the gospel.

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 1- A text may suggest a topic (e.g., John 3:16 may suggest God’s Great Love; 1 Peter 2:9 may
invite a message on The Priesthood of All Believers).
2- A string of texts may suggest a theme (e.g., Rom. 6:23, Acts 2:38 and 1 Tim.4:14 and God’s
Gifts).
3- A biblical book may promote a topic (e.g., The People Jesus Met in John’s Gospel.
Ephesians represents the Church as a body, a building and a bride).
4- Then there are subjects and themes which are peculiar to one Testament (e.g., the Patriarchs
and Israel in the OT and the ministry of Jesus Christ and the Church in the NT). There are
subjects which common to the Bible (e.g., man’s experience of God and prayer).
D) Typical sermons – This sermon features biblical types. Jesus spoke of himself as the Bread of
Life, the Light of the Word, the Door, the Good Shepherd, and the Road. He saw himself as a
vine with his followers like branches taking life from him (John 15:1ff.). The NT book of
Hebrews is full of typology.
The preacher is on good ground while biblical types are being used, that is, those that are
explained by Scripture itself. But there is a danger. Extensive allegorization or spiritualization
can go too far. Be careful to interpret scripture with scripture. Bear in mind that parables
normally apply one, or at the most two, points. Parables are not allegories. (The Parable of the
Sower and the Parable of the Tenants (Matt. 13:1-9; 21:33-41) are exceptions to this rule).
24 Bible Study Methods
In order that the reader may profit most fully from Bible study, the work is undertaken by as many as
twenty-four different methods. These methods can be defined by simple descriptions:
1. Devotional Method – This method seeks to apply the meaning of the language to the personal life
of the reader. Select a short portion of your Bible and prayerfully meditate on it until the Holy Spirit
shows you a way to apply the truth to your life. Write out a personal application.
2. Chapter Summary Method – Read a chapter of a Bible book through at least five times. Then write
down a summary of the central thoughts you find in it.
3. Character Quality Method – Choose a character quality you would like to work on in your life and
study what the Bible says about it.
4. Thematic Method – Select a Bible theme to study. Then think of three or five questions you would
like to have answered about that theme. Next, study all the references you can find on your theme
and record the answers to your questions.
5. Biographical Method – The Biographical approach reconstructs from such hints or statements as the
book itself may supply the picture of the author and of his associates, and interprets their context
in the light of their personalities. In a given, larger passage, select a Bible character and research
all the verses about that person in order to study his life and characteristics. Make notes on his
attitudes, strengths, and weaknesses. Then apply what you have learned to your own life.
6. Topical Method – The Topical approach extracts from the text all references to a given topic, and
translates their context into unified teaching on that one theme, such as liberty, or sonship. Collect
and compare all the verses you can find on a particular topic. Organize your conclusions into an
outline that you can share with another person.
7. Word Study Method – Study the important words of the Bible. Find out how many times a word
occurs in Scripture and how it is used. Find out the original meaning of the word.
8. Historical Background Method – The approach reproduces the historical and geographical setting
of the book, and attempts to show how these factors affect its interpretation. Study how history,
geography, culture, science, and politics affected what happened in Bible times. Use Bible reference
books to increase your understanding of the Word.
9. Book Survey Method – Survey an entire book of the Bible by reading it through several times to get
a general overview of its contents. Study the background of the book and make notes on its

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 contents. Identify the author, date, the conditions that prevail in the time of the book’s writing and
the books impact on the reader today.
10. Chapter Analysis Method – This approach is one of the most popular methods of exposition.
Master the contents of a chapter of a book of the Bible by taking an in-depth look at each verse in
that chapter. Tear each verse apart word by word, observing every detail.
11. Book Synthesis Method – Summarize the contents and main themes of a book of the Bible after
you have read it through several times. Make an outline of the book. This method is done after you
have used a Book Survey Method and the Chapter Analysis Method on every chapter of that book.
12. Verse-by-Verse Analysis ( Analytical) Method – The Analytical approach, which is the opposite
of The Synthetic Method, involves a detailed examination of the text or of some one portion of it,
by analyzing its grammatical structure, and by the formulation of a detailed outline which will
express exactly the meaning of that structure. Select one passage of Scripture and examine it in
detail by asking questions, finding cross-references, and paraphrasing each verse. Record a possible
application of each verse you study.
13. Synthetic Method – The Synthetic Approach takes each book as a unit and seeks to understand its
meaning as a whole. The method does not concern itself with detail, but with the broad outline of
argument and of general application. Means to place or put together various parts or elements to
make up a whole.
14. Geographical Approach – This approach is employed by studying the Bible based on Bible lands,
geography, countries, mountains, rivers, seas, climates, etc.
15. Cultural Approach – Refers to distinctive characteristics of a racial, religious, or social group. It
is people – the way they live, the way they think, the way they act.
16. Historical Approach – The Bible is not a history book, however, when history is approached, it is
found to be accurate. But it is a book that tells “His Story.” It is a book of past events that have
historical significance.
17. Doctrinal (Theological) Method – The Theological approach codifies the teaching of the book or
passage according to the various doctrines with which it deals, and establishes its spiritual
emphases. There are many doctrines contained in the Word: Sin, God, man, Holy Spirit, baptism,
eternal judgment, etc. Any of these could be studied in detail in relation to the passage.
18. Practical Method – This approach examines carefully the statements and implications of the book
in order to ascertain its reliability and its relation to the day and conditions in which it was
professedly written. The study of all practical applications of biblical truths into the life of the
believer, such as how to be a husband, father, wife, or mother; how to pray; etc. (One of the best
ways to study.)
19. Topological Approach – This colorful Rhetorical approach indicates how the use of allorgory,
idiom, syntax and figures of speech are employed to convey the doctrinal teaching and defines the
rules of interpretation as they relate to language. The study of types, shadows, and antitypes. God
uses types, patrons, and models for imitation or warning.
20. Opposite Study – Study the contrasted themes – love/hate, courage/fear, timidity/impetuousness,
and compare them.
21. Memory Verse Method – Memorize a verse of Scripture and apply it into your daily life. Very good
for children.
22. Comparison of Parallel Text Method – The Comparative Approach illumines the text by
comparing or contrasting with the text related passages of Scripture. Gather all the reference to a
passage and compare them. Include the allusions as well as the direct Parallel quotations.
23. Character Method – Study a biblical character. Read verses of Scripture about them. Note their
strong points, failures, purposes, accomplishments, etc. (Also called the Biographical Method.)
24. Four-step Method – A simple and easy way to study:

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 A. Observation – What do I see? (The context, the Historical Background, the Grammatical and
linguistic data.)
B. Interpretation – What does it mean?
C. Revelation – What is God saying to me?
D. Application – What difference does it make to me and how can I apply it to my life?
Any one of these methods will produce good results in the understanding of the Bible, or of any passage
of the Bible, but a combination of all of them is best for full comprehension of Scriptural truth. In their use
and practice the advantages and limitations of each one of these methods will be found. Both the brevity
and the importance of the Scriptures make it peculiarly suitable as an illustration of these methods of study,
since the manner of approach and the fruitfulness of the result can be demonstrated in short order.
The Conclusion
The art of preaching is the blending of several sciences. For many, preaching is no more than “Falling
off a Log.” Many have no more determination than to stand and “Blow off Steam.” When it comes to a
professional preparation for the pulpit many preachers are woefully un-prepared. Theology is the Queen
of Science because she is devoted to the “King” (the Creator) who seeks fruit with her. If rightly subjected
to her King, she will harmonize with Him as well as with all “true science”. Theology produces the “steam”
of a passion so that a preacher has a lot to say. (The old adage is stated: “...there’s a difference in having
something to say and having to say something...”).
When a preacher has something to say, how does he say it? The Means, the Men, the Method and the
Ministry of Bible Preaching is utmost. We must be exposed to the Interpretation of Eternal Truth
(Hermeneutics), the science of sermons (Homiletics) and prowess of preaching (Evangelism). The mightiest
preacher is one who combines Hermeneutics and Homiletics in such proportions to equal powerful
Evangelism. This work is best approached with the combination of Holy Unction and Technical Skill if we
are to be heard. (“...how shall they hear without a preacher?” Rom. 10:13-14)
The words of many today echo a serious problem: “Old fashion preaching is not relevant to the needs
of modern man.” There is no shortage of critics of Bible preaching. Preaching is attacked on many fronts.
We are told that we “...preach on issues that people are no longer concerned with.” “Preaching is too long
winded.” “It is dull.” “It doesn’t relate to what people need.” Some criticism of preaching is valid. Much
of our preaching HAS dwelt on issues that no longer matter while not dealing with problems with which
our hearers in the pew are currently struggling. Some of our preaching has been painfully predictable (i.e.
“three points, a poem and a sad dog story”). We can surely improve the quality of Bible preaching.
But much criticism of Bible preaching is aimed toward the content itself. When critics make fun of “old
fashion preaching” they are usually referring to preaching which is from the Bible, which speaks the whole
counsel of god, which convicts men of their sinfulness, and which shows men how to be pleasing to the
Lord.
Much of modern preaching substitutes “feel good,” “self help” preaching for Bible Preaching and
Teaching. It is considered unloving to show men their sinful condition and to tell them that they are
responsible to a higher being than themselves. Much of what is coming out of denominational pulpits, and
sadly enough from many of our Baptist pulpits, is a dribble of “psycho-babble” and “mushy-feely”
discourses that have little to do with what men really need. (They say more and more about less and less,
and not much of that.).
Preaching that is less than “Bible Preaching” or even liberal in content prevails and is being perpetrated
upon the Church today. It is my conviction that this type of preaching will do nothing but lull the listeners
into a false sense of security and not really meet their needs. It is a giant leap backward. On the other hand,
Bible Preaching is really going forward because it tells man what he really needs to know. It satisfies man’s
greatest Spiritual needs.

Preach, Preacher – Preach...!!!

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This Periodical is printed by Gospel Publishing and Colportage, a ministry of the First Baptist
Church of Mineral Springs, NC, and is designed for education, evangelism, and edification. If we may
assist you in knowing more about Christ and the Christian life, please write us without obligation: First
Baptist Church of Mineral Springs PO Box 388, Mineral Springs, NC 28108 (704)843-3858
Psalms 107:2 S É S Romans 12:1-2
These Sermons are used through the subscription to an E-Mail list maintained by Bro. Preslar
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part of a growing collection that is part of the Fresh Waters Digital Library. Re-distribution is allowed with
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“...when thou comest, bring with thee...the books,

but especially the parchments. (2 Tim. 4:13)
Psalms 107:2 S É S Romans 12:1-2
P.O. Box 388 Mineral Springs, N.C. 28108
1(704)843-3858
E-Mail: preslar12@windstream.net

First Baptist Church

PO Box 388
Mineral Springs, NC 28108