Biblical Preaching by Robinson

Haddon W. Robinson first published Biblical Preaching in 1980. The book quickly became a classic in its field because of Robinson’s straightforward writing style and his ability to synthesize the necessary ingredients for an effective, scripturally grounded but also emotionally strong sermon. The seminal text to guide, instruct, and inspire existing and aspiring preachers, Biblical Preaching is currently in its third edition. Most of the original material in Biblical Preaching has been preserved, and the author has added additional prefaces to update the message and reach a new generation of spiritual advisors, leaders, and communicators. With few if any overt flaws, Biblical Preaching contains an unparalleled wealth of wisdom that can easily be blended with other approaches to sermon development and exegesis. Although certainly not the first book on expository preaching, Robinson’s (2014) is essential reading for pastors, Bible instructors, and Christian community leaders. Biblical Preaching is divided into ten chapters, plus the prefaces, a concluding chapter or “final word,” several appendices, and two indexes. The text’s substantive nature and its reliance on primary source material from the Bible ensures its enduring credibility and appreciation among both scholarly and practicing audiences. Biblical Preaching offers concrete tools and techniques to distill and disseminate Biblical wisdom in relevant and meaningful ways.
The prefaces to the third edition of Biblical Preaching are written in a first person voice using a familiar tone. Introducing the reader to the concept of expository preaching in a personalized way breaks the ice, putting the reader’s mind at ease when tackling potentially challenging material. Many readers will approach the text with some trepidation, knowing only that they have a calling to preach or teach the Bible, but not know exactly how to go about bringing their dream to fruition. Some readers will be mystified by the concept of preaching, believing it to imply a degree of magic or special skills. While Robinson does speak of the skill development required to become an effective expository preacher, the author also helps to demystify the art of preaching. Material is immediately presented in a way that is understandable even to a complete newcomer to public speaking or to leadership in a spiritual community. The prefaces to Biblical Preaching remind readers that pastors and preachers are people, too, with faults, foibles, and failings. There is no such thing as a perfect preacher, but there is a way for each individual to perfectly hone their skills so that they can effectively communicate Biblical messages. The prefaces also address issues like self-doubt and fear, and the responsibility that preaching entails.
From these helpful opening words, the author launches into a first chapter that defines the concept of expository preaching. Entitled “The Case for Expository Preaching,” the first chapter also defends preaching as a whole, and expository preaching in particular. Robinson claims that preaching has gone out of vogue, but many readers will disagree. In fact, Robinson goes so far as to say, “preachers are no longer regarded as the intellectual or even the spiritual leaders in their communities,” (p. 17-18) The author’s assumption that preaching is unfashionable may be based on his own experiences, or on the fact that the first chapter was written over thirty years ago. Regardless, many readers will feel almost the opposite, having been drawn to Biblical Preaching precisely because their spiritual communities hunger for a fresh voice on the pulpit. It is true that some models of preaching are outdated, and that some congregations know nothing else but bland delivery. Robinson is also correct to say that preaching has become tainted by commercialism and mass media. Without referring directly to new media, because the book was written so long ago, Robinson still talks about the effect that television has had on preaching. Unscrupulous leaders of money-driven churches may also have marred public opinion on the role of preachers.
Therefore, the opening chapter provides what the author believes to be a necessary apology for a presumably lost art. Robinson seems skeptical about the incorporation of multimedia elements into sermons, but only because the author wants a technologically savvy reader to judiciously incorporate multimedia into preaching. The media should not be the message; the Bible is the message. Cultural and historical contexts do change the nature of preaching, though, and Robinson remains well aware of this fact. The author admits that many members of a modern congregation will be smitten with science, and that “some ministers in the pulpit feel robbed of an authoritative message,” (p. 18). Yet many members of modern congregations easily balance their ascription to science and reason with their faith and spiritual practice. It is possible to reframe scripture for a contemporary audience without sacrificing scriptural integrity. Robinson also mentions briefly the role of the preacher in paralleling or even stimulating political and social activism. Some audiences in the congregation will search for meaning in their sermons, not just related to their personal lives but also to the world around them and the suffering they see on the news each day. Expository preaching captures the main idea of each Biblical passage, book, or scripture as a whole and applies those main ideas to current events and needs.
Preaching needs to real defense, given that the Bible urges ministry as a spiritual duty. As helpful as new media can be in delivering sermons, there is no substitute for face-to-face contact. Therefore, all preachers should at some point aim to hone their public speaking skills and preach to a live congregation. Podcasts, videos, and published newsletters can accompany the preaching that takes place in person, but not fully substitute for it. “God Himself spoke through the personality and message of a preacher to confront men and women and bring them to Himself,” (Robinson, 2014, p. 19-20). One of the reasons why face-to-face preaching is important and effective in delivering the word of God is that emotions cannot be communicated well in any other way. Expository preaching does not rest on the rhetorical strategy of emotionality or pathos, though. As Robinson points out, expository preaching blends the best of intellectual analysis of scriptural messages and meanings with the best of passionate rhetorical strategy. God speaks through the Bible, and the preacher “carries the force of divine authority,” (Robinson, 2014, p. 20). Expository preaching is far from a dry or boring analysis of a Bible passage; it is the preacher’s ability to hone in on the gist of the Bible passage and show the congregation how that message applies to them. The gist of the passage is called the big idea.
Chapter 2 of Biblical Preaching covers how preachers can recognize, distill, and communicate the big idea. From here, Robinson launches into a meaty discussion about the “tools of the trade,” in Chapter 3. The preacher first chooses a passage from the Bible to focus on in the sermon, and then studies that passage in depth through correspondences and systematic exegesis. The preacher acts like a scholar in this sense, delving into the language and context of the passage, researching what scholars and theologians have said about it, and reflecting also on the historical and cultural context in which the original text was written. What makes an expository sermon expository in nature is that it is not just a free-flow rambling of vague spiritual ideas or notions that are personally meaningful to the preacher. While the preacher should eventually relate the Biblical passage to the personal lives of contemporary people, an expository sermon begins as a Bible study. The goal of expository preaching is to effectively ground all sermons in the Bible, or to transform a Biblical passage into language and semiotics the audience understands. Chapter Four, “The Road from Text to Sermon,” continues the discussion on exegesis. Performing exegesis does not necessitate a background in theology and Biblical scholarship, but an academic approach does help firm the foundation of the expository sermon.
Chapter 5 of Biblical Preaching is entitled “The Arrow and the Target.” The target is the goal: the intended purpose of the sermon, which is closely linked to the big idea. However, in Chapter 5, Robinson talks about the homiletical idea, which is the big idea of the homily. When preparing the sermon, the preacher moves from the process of Biblical exegesis, towards the discovery of the big idea contained in the passage, towards the cultivation of a purpose-driven or thesis-driven homily. The homiletical idea is the preacher’s reinterpretation of the Biblical passage, within the structure of a purposeful sermon. Robinson advises readers to use language as precise as possible when developing the homiletical idea. Even the slightest change in wording can alter the semantics, the meaning of the homily. It is important to remain loyal to the Biblical text, as well as to the homiletical idea, which is why the author uses the analogy of the arrow and target. Precision is key. When shooting an arrow, the archer needs to take into account multiple variables like wind conditions, the weight of both bow and arrow, the distance between the archer and the target, and even the archer’s own psychological condition. In the same way, a preacher takes into account the composition of the congregation and its age demographic, the timing of the sermon and any cultural or historical context, the length of the sermon, and the content of the homily.
For the reader’s convenience, Robinson outlines eight steps or stages in the development of expository sermons. These stages are designed to be followed linearly, as they represent a progression of thought from the initial selection of a Biblical passage through to sermon delivery. The first and second steps are selecting the passage and studying the passage, which are both addressed in the first few chapters of Biblical Preaching. Discovering and then analyzing the exegetical ideas are the third and fourth steps, followed by formulating the homiletical idea and determining the sermon’s purpose, which are covered in Chapter 5. Chapter 6 begins a discussion about how to accomplish and fulfill the sermon’s purpose. Accomplishing the sermon’s purpose is one of the more abstract steps in the process of developing the expository message. During this stage, the preacher meditates on whether the goal how to frame or shape the exegetical ideas and main homiletic messages. Robinson claims that sermons develop mainly in three ways: deductively, inductively, or semi-inductively. Some ideas progress from the general to the specific, and others start with a specific motif or idea and then move towards a generalization that can be applied to other areas. The author offers a visualization of the different methods or shapes of sermons. Whereas deductive sermons involve a high degree of explanation and possibly even instruction, inductive sermons can involve storytelling and the use of metaphors. Using indirect methods of sermon delivery such as storytelling, the preacher can connect with a wider audience while encouraging each person to find the truth in his or her own way.
As if on cue to cultivate the habit of creating new metaphors, Robinson titles Chapter 7 of Biblical Preaching “Making Dry Bones Live.” The reference to bones refers to the skeletal structure of a sermon outline. Now that the preacher has come up with a plan, a mission, and a main idea, and also understands why deductive, inductive, or semi-inductive approaches will work best, the outline is the next critical step. Outlining will be different for each type of sermon shape. Robinson claims that it is usually easier to outline a deductive sermon, whereas inductive sermons often evolve or flow organically. Even an inductive outline contains the dry bones that will later be filled in with the meat, flesh, muscle, and skin of the material. The author warns against laziness at this stage, noting that audiences will never respond to dry bones. A preacher’s role is to make those dry bones come alive. Some methods of making the dry bones live include repetition, restatement, explanation, definition, factual information, quotation, narration, and illustrations. Repetition or reiteration does not mean repeating the same thing over and over, which could easily bore the audience. Instead, the preacher comes up with different ways of delivering the same meaning or message. The words or stories that appeal to one person may not appeal to another, which is why repetition works in expository sermons. Explaining and defining terms helps to eliminate confusion, and prevents the preacher from assuming that the audience shares the same knowledge base. Some audience members will be newcomers to the story of Jesus; others will have extensive experience reading or even teaching the Bible. Factual information grounds the sermon in concrete evidence and material. Quotations do not need to be restricted to those from the Bible or even from religious authorities but can come from popular culture, the media, or scholars whose words lend further insight into the homelitic message.
“Start With a Bang And Quit All Over” is an odd title of Chapter 8 of Biblical Preaching. The author simply refers to the introduction, starting with a bang, and wrapping it up neatly before quitting. The introduction hooks the audience, luring them into paying close attention to what is being said about the Biblical passage or spiritual concept. Effective introductions command attention, but they also pique the audience’s curiosity. Also, the introduction leads into the main body of the sermon with natural flow. In Chapter 8, Robinson offers some actual tips for vocal delivery, such as how to calm down and take a deep breath before beginning to learn voice and breath control. The delivery of the introduction sets the tone and tenor of the sermon, which is why it is important to pay attention to body language and comportment. Robinson advises preachers to use large gestures to manage their energy during the introduction, and if needed, practice neck rolls and similar exercises to relax the throat before speaking. The goal is to enrapture the audience.
The conclusion of the sermon is as important as the introduction, just as the landing is as important as takeoff. Knowing how the sermon will end is crucial, because the audience needs a firm finish to feel a sense of closure. A conclusion should never be taken for granted; the preacher should not assume that going with the flow will lead to a smooth landing. More often than not, a poorly constructed conclusion creates a rambling sermon that drags on or leaves the audience dissatisfied. In addition to creating a tight finish, a conclusion also encourages the audience to take action in some way. The action taken could be direct, such as becoming involved in charitable service, or it could be internal work such as changing one’s approach to prayer. The audience wants to know what steps they can take, or why the homiletic message applies to them, their lives, their families, and their communities. Because conclusions can be challenging, Robinson offers a few suggestions on how to design them. One is to summarize, but not simply reiterate. Instead, a concluding summary wraps up all the loose ends and offers additional insight. Another method of concluding expository sermons is through an illustration. Referring to a hymn, or a call to prayer can also be effective sermon conclusions. Similarly, posing a poignant question to the audience offers a conclusion that inspires the audience to take action and apply what they learned immediately.
Chapters 9 and 10 are among the most helpful in the book because they shift the focus from the content, semantics, and organization of the sermon to the delivery and use of rhetorical strategies. Many readers will find that they are intellectually ready for preaching but remain afraid of public speaking, or have simply never delivered an address before. Robinson writes Chapters 9 and 10 both for those who have had experience on the pulpit and those who have not. Chapter 9, “The Dress of Thought,” covers how to write the sermon and use fluent and lively prose. Each preacher will have a unique voice or style of delivery, and likewise, each preacher will have a predilection for certain words and phrasing. Expository sermons differ from expository writing in several ways. For example, the preacher should include additional transitions between major points. In addition to rhetorical strategies, Robinson also discusses the importance of well-timed and appropriate gestures, and appropriate eye contact too. Gestures and delivery can be practiced first in front of a mirror or using a video camera before taking the sermon live.
The tenth and final chapter in Biblical Preaching is “How to Preach So People Will Listen.” A continuation of the ideas contained in Chapter 9, Chapter 10 encourages readers to cultivate passion and inject emotionality into their expository sermons without going overboard. This chapter distinguishes between a lecture in a Bible studies or religious studies class and a sermon. A sermon has a spiritual component and goes beyond the realm of reason or intellect. Therefore, the preacher’s goal is to focus on the nonverbal elements of communication when delivering the sermon. Correct wording and effective visual delivery are important, but even well-honed words and gestures can fall flat if the preacher lacks passion. Passion, verve, and a sense of purpose are needed to propel the sermon and ensure that spiritual seeds have been planted. The goal is to encourage the audience to receive the word of God. Understanding the Biblical passage intellectually is a fine enough goal, but to be able to feel the word of God and practice it is yet another. Preaching as a calling reflects Jesus’s desire that Christians carry the message of the gospel with them in everything they do. To be an effective communicator of God’s word requires much more than passion and love of Christ. However, even the most earnest communicator and deft weaver of words cannot get through to a congregation or even to a single person without passion and the calling to serve.
As a student of the Bible, I benefitted tremendously from reading and summarizing Robinson’s seminal text. I appreciate the author’s candor and open-mindedness, especially in revising the third edition to include references to female preachers. Keeping Biblical Preaching on my bookshelf ensures I can return to the book again and again for instruction and insight. As someone who intends to develop a ministry and communicate the word of God, I will benefit from the approach used by Robinson. What I appreciate most about Robinson’s book is its practicality. The author uses direct and straightforward language, and no jargon. Also, the book includes practical instruction for how to deliver a sermon and not just how to prepare a proper exegesis. I have other books that can help with exegetical analyses. Robinson’s book serves a specific function. Biblical Preaching is also a classic in its field because it does not encourage preachers to be lazy at all. Expository sermons are intellectually and textually grounded. As much as the content will be brought to life by the preacher’s personal experience and emotions, the sermon is not an opportunity to be selfish. Using the pulpit for self-serving goals is detrimental to the work of the preacher and cannot even be considered preaching at all. We have all seen preachers who use their forum unwisely, such as by delivering a political diatribe, seeking approval, or using the audience as a sounding board. Robinson’s book Biblical Preaching helps us to keep our feet on the ground while aspiring to new spiritual heights.





References

Robinson, H.W. (2014). Biblical Preaching: The Development and Delivery of Expository Messages. Grand Rapids: Baker Academic