Category Archives: exegesis

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Your Search for the Interrelationship Between Ideas in your Preaching Portion

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It’s not too late for you to check your sermon notes and see how you have done connecting the dots in your preaching portion. I am learning that this might be the most significant exegetical skill for an expositor. It’s the ability to trace the argument of your text. Or, you might see it as showing how each major thought block in your text interrelates. This means we are looking for meaning beyond the sentence level.

I have been up to my neck in this aspect of discourse analysis for several weeks and months. Most recently, I had the privilege of teaching a Doctor of Ministry cohort (From the Study to Pulpit) at Gordon-Conwell Theological Seminary. Here’s a look at that fine group:

A couple of weeks before that it was my privilege to talk about connecting the dots in apocalyptic literature with another D.Min. cohort at GCTS (Preaching the Literary Forms of the Bible):

And then, months ago, I was blessed to spend time talking about the importance of tracing the author’s argument with a group of Master’s level students at Lancaster Bible College/Capital Seminary & Graduate School (Advanced Homiletics).

In every case, we were amazed to see how meaning is formed in the Bible through the interrelationship between ideas in a selected preaching portion. Nothing makes us better expositors than starting by tracing the argument of a text. That is possible with the following steps:

  1. identify the major thought blocks in your text
  2. summarize each identified block in one sentence
  3. write out the logical transition that causes the writer to move out of block one into block two, etc.

In Luke 15 this might look like:

#1 Religious leaders grumbled because Jesus was eating with sinners (vv. 1-2)

Transition: So Jesus told them a parable to correct their grumbling about Him eating with sinners

#2 Jesus told the parable of the lost sheep to correct their grumbling (vv. 3-7)

#3 [you can finish it…]

And, because you understood the interrelationship between the opening narrative and the three-fold parable, you know you would end your sermon focused, not on the prodigal, but on the older brother! And that would drive your primary application away from calling prodigals home.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3;21) as we identify and communicate the interrelationship between ideas that exist in our preaching portions each Sunday.

Randal

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Exegetically Lite, Theologically Heavy: What I’m Learning From Reading Jonathan Edwards’s Sermons

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I’m learning from Jonathan Edwards’s sermons that I should be able to display the coaster above all over my church or home study. I saw another t-shirt sign, however, that reflects most preaching practice: “Will exegete for food.”

I said in a previous post that most of us think more about exegesis than we do theology. It shows in our sermons. A typical sermon in my theological camp is often exegetically heavy and theologically light. This usually involves in-depth word studies and grammatical insights, plus some cross-referencing for added support.

 

Edwards’s sermons appear to be exegetically lite and theologically heavy (I might argue that the same goes for Timothy Keller’s sermons too). That doesn’t mean there is no exegesis. It means that the sermon is constructed with minimal exegesis and maximum theological insights.

And I’m not really sure if “theological” is the right word for what I’m seeing. Maybe better to describe Edwards’s sermons as theological-philosophical.

So, in his sermon, Christian Happiness, Isaiah 3:10 is the foundational text: “Say unto the righteous, it shall be well with him: for they shall eat the fruit of their doings.”

Edwards’s opening sentence displays his theological/philosophical method:

“Reasonable beings, while they act as such, naturally choose those things which they are convinced are best for them…” (p. 296, The Works of Jonathan Edwards, Vol. 10).

Edwards is quick to point out that God deals with us as reasonable beings. And we are persuaded by this desire for our own good.

Before Edwards gets to any of what I would call pure exegesis of Isaiah 3:10, he highlights how God’s motivation is designed to work. Isaiah doesn’t tell us how, but Edwards goes on to tell us how. That’s one of thousands of examples of Edwards’s exegetically lite and theologically heavy preaching.

Before Sunday, see if there are places in your preaching portion that could benefit from this type of analysis for God’s glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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More Theology, Less Exegesis: What I’m Learning From Reading Jonathan Edwards’ Sermons

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A few weeks ago I began this series of posts on my rhetorical analysis of Jonathan Edwards’s early sermon. I want to continue this series with a look at two general foci that directed Edwards’s research and writing: theology and expression (the latter meaning expressing theology through language).

In his, Note to the Reader, Kimnach writes, “After theology, Edwards thought most about expression” (p. xiii).

This is insightful for most of us who preach and teach Scripture.

First, I am assuming that most everyone reading this blog has been trained in exegetical practices (such as the well-known historical, grammatical, literary method). That means that most of us think more about exegesis than we do theology.

I am well aware of the interrelationship between the two, between exegesis and theology. After almost thirty years of teaching preaching to all levels of students, I am also well aware of an overemphasis on exegetical analysis in expository sermons. The results are sermons that are exegetically heavy and theologically light.

Lord willing, next time I will flesh this out a bit more with examples from Edwards. For now, let me ask you to think about whether or not you think about theology this week as you prepare to preach and teach God’s Word. Are you moving beyond exegesis to theology? Asking that question forces us to become clearer in our understanding of what theology is.

Second, It is clear from reading Edwards’s early sermons that he spent much time thinking about how to express the theology contained in his selected passages of Scripture. He was a master of the English language of his day. He mastered language in order to get a response from his hearers.

Of course that meant for Edwards and means for us that we save sermon preparation time for crafting the message. This means being “done with” exegesis (see, I couldn’t help myself!)–I mean, theology–and devoting hours to thinking about the best way to use language to be used by the Holy Spirit to move people into an act of worship.

Before Sunday, devote sermon prep time to thinking about the theology of your passage and the best way to communicate it.

May our Lord receive glory in the church and in Christ Jesus (Ephesians 3:21),

Randal

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Limit My Word-Studies: What I’m Learning About Preaching From Jonathan Edwards’s Early Sermons

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The first thing I noticed is that Edwards spent hardly any sermon time on word studies.

Let me back up. Several months ago I decided to pretend I was in Jonathan Edwards’s 18th century parish. I began reading his sermons in chronological order (The Works of Jonathan Edwards, Vol. 10, Sermons and Discourses 1720-1723, edited by Wilson H. Kimnach). It’s been a great addition to my Bible readings and also an excellent homiletical exercise (doing rhetorical analysis on Edwards’s early sermons).

The first thing that struck me was how little Edwards defined key terms. It seemed odd because doing word studies was such an important part of my exegetical training. So, I had to ask myself, “What did Edwards spend all his sermon time doing if he wasn’t doing lots of word studies?”

Edwards’s first sermon was, Christian Happiness, based on Isaiah 3:10 “Say unto the righteous, it shall be well with him: for they shall eat the fruit of their doings.”

My hermeneutical/homiletical instincts would have me begin by explaining who are “the righteous.” Not Edwards.

He began by reasoning with his hearers in the same way Isaiah reasoned with his hearers: “Reasonable beings, while they act as such, naturally choose those things which they are convinced are best for them…” (p. 296). Reading Edwards’s first sermon made me realize how much God reasons with us.

Edwards preached, “…God always deals with men as reasonable creatures, and every [word] in the Scriptures speaks to us as such” (p. 296).

One thing to be gained by letting Edwards preach to you is that you will come away with a greater ability to reason with your congregants. Edwards has taught me so far that although God must act by His Spirit to convert sinners, God also believes that some will be persuaded by reasonable arguments. And, man, does Edwards spend time “arguing” with his congregants.

And, so far, he hasn’t defined one term.

Help your parishioners be reasonable people so God receives glory in the church and in Christ Jesus (Ephesians 3:21),

Randal

P.S. If you are interested in homiletics as a discipline, you will benefit from Kimnach’s excellent insights concerning the preaching of Edwards’s day and his own method.

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Four Ways To Exegete Your Text: Following Jonathan Edwards’ Practices

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A couple of weeks ago I finished reading Douglas A. Sweeney’s, Edwards the Exegete: Biblical Interpretation and Anglo-Protestant Culture on the Edge of the Enlightenment (Oxford).

One of the take aways from this book for those of us who preach or teach the Bible is the four different ways Edwards regularly approached studying the Bible. The four ways are Canonical, Christological, Redemptive-Historical, and Pedagogical exegesis. Think of them as supplements you take to boost your daily nutrient intake. Do you take any or any combination of them each week during sermon preparation?

These four approaches supplement what we normally think of as exegesis: historical-grammatical-literary. Edwards helps us remember why we need to move beyond the realms of word, historical, and literary studies. Here’s what we gain and how our congregation profits from the results of the following four exegetical practices:

Canonical Exegesis: This shows how your preaching portion fits with other Scriptures. Look for times when other Scripture provide vital additional information for the interpretation of your preaching portion.  Your congregants will appreciate seeing how God’s revelation works together to create meaning.I don’t recommend the common practice of showing listeners other Scripture that say the same thing as your preaching portion.

Christological Exegesis: This shows how your preaching portion functions for the Church because of Christ’s death, resurrection, ascension, and dispatching His Spirit on those who believe. Your listeners will appreciate learning how all Scripture points to the grace of God in Christ. This will keep all sanctification efforts faith-based and help avoid the dreaded moralistic, self-help sermon application. And remember that when you remind the saints about the Gospel, any non-Christians in attendance get to hear the Good News too.

Redemptive-Historical Exegesis: This shows how your preaching portion is part of the meta-narrative flowing throughout Scripture. Your parishioners will profit from the times when you locate your passage in the Story of Redemption (creation, un-creation, recreation, new creation). They will begin to appreciate that salvation is something much larger than the personal, saved-to-go-to-heaven variety.
Pedagogical Exegesis: showing how Scripture guides faith and the Christian life; here we gain precepts for living life as a Christian. One of the great quotes from the book came from this section. It reminded me of my primary responsibility as a soul-watcher. Sweeney writes of Edwards:
“At the end of the day, however, he was a clergyman and teacher paid to unpack the text in a pedagogical way, with the formation of disciples at the forefront of his mind.” (p. 188)

Before Sunday I hope you will supplement your normal exegesis with one or more of these four approaches, all for God’s glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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Some Challenges of Using the Big Idea Method for Preaching

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This is the second of two posts devoted to encouraging readers to consider making the big idea hermeneutic/homiletic a part of their weekly study routine. The contents of the post come from the paper Jeff Arthurs (Gordon-Conwell Theological Seminary preaching prof) and I presented A couple of weeks ago at the annual meeting of the Evangelical Homiletics society held in Fort Worth, TX.

The paper was titled: The Rewards and Challenges of Teaching Robinson’s Big Idea Method.

Last week I wrote about the rewards; this week I’ll list some challenges. And, yes, the difficulties are well worth the effort.

  • It takes some time to learn and to be able to use the genre clues that lead to the subject of preaching portions. This starting point does not always comes easily. Would-be big ideas are coiled, ready to spring out like a Jack-in-the-Box. It takes discipline to let the Text dictate dominant meaning.
  • Not all brains are wired for this. Over the years we’ve discovered that some students learn this method very quickly while others struggle. It’s not because of intellect or training. Some simply don’t think in ways that lend themselves to this kind of analysis.
  • You will need to continue to work on your exegesis skills. The big idea method is hard work because it is the result of rigorous exegesis of ideas (how phrases and clauses form meaning), not fragments (e.g., word studies). We’re better at micro-exegesis than we are at macro-exegesis. We find there’s still a gap between hermeneutics classes and homiletics classes.
  • Prepare yourself for repetition. If you’re preaching through large portions of the Old Testament, you will encounter many preaching portions contain similar big ideas. That is true in the Joseph narrative in Genesis. You will find the same in Psalms and Proverbs. Resist the urge to find new ideas in every section. Only by doing your big idea analysis early on in your study can you map out a sermon series that takes into account such repetition/restatement.

But these challenges are well worth it. So I hope you will consider making the big idea method the focus of your Monday morning hours and add to God’s glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

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Why You Should Consider Using the Big Idea Method to Guide the First Hours of Each Week’s Study Time

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Michele and I just returned from attending the annual Evangelical Homiletics Society conference held on the beautiful facilities of Southwestern Baptist Theological Seminary in Fort Worth, TX. I had the privilege of co-authoring and presenting a paper with my Gordon-Conwell Theological Seminary teaching colleague, Dr. Jeffrey D. Arthurs.  The paper was titled, The Rewards and Challenges of Teaching Robinson’s Big Idea Method.

Shameless promotion alert: our presentation won the Keith Willhite Award for best paper of the conference.

Here’s a summary of our work. I’m including this because I hope you will consider making the big idea method a part of your weekly sermon preparation. The summary might help move you in that direction if you aren’t already a disciple.

Rewards…

  • Pre-exegesis. The method helps guide my study time at the beginning of every week. I don’t start with micro-exegesis (word studies), but with macro-exegesis or pre-exegesis (learning how meaning is being made through the relationship of ideas within the preaching portion).
  • Discovering the interrelationship between ideas. The method excels at identifying how various sized ideas create meaning in a pericope. Not to mention, this is the time to locate dominant and subordinate thoughts in the passage.
  • Preserves Authorial Intention. This method helps me learn what the writer of Scripture meant and keeps me from reading into or over what he has written. If you preach or teach the Bible then you use some method. I really like this one.
  • Sermon Structure. While you are doing your pre-exegesis according to this fashion, you are beginning to see the author’s structure emerge. The process of finding the big idea leads to the identification of the main points or logical moves of the author and this leads to initial sermon form.
  • Big Idea By-Products. If your analysis is correct within the first few hours of study, you have gained significant sermon by-products. You have your theme or big idea. That means you have direction for both your introduction and conclusions. You also have a sense of what the sermon is supposed to do to the listeners (sermonic purpose).
  • Aids Listener Comprehension and Retention. As your sermon stays locked into the big idea, sermon unity and clarity will help listeners  understand and remember the sermon.

That’s the rewards you can expect if you try the method. If you’re not sure how to put this method into practice, please read or reread my book, Preaching With Accuracy: Finding Christ-Centered Big Ideas for Biblical Preaching (Kregel, 2014).

Preach well so God receives glory in the church and in Christ Jesus (Ephesians 3:21).

Randal

P.S. Next time I’ll list some of the challenges that go along with the method.

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Preaching the Two Kinds of Stubbornness in Judges

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First, let me say that preaching through Judges has been one of the toughest series I’ve attempted. It has also been very rewarding for our faith-family and for me.

As I am preaching through the book of Judges, I am noticing two kinds of stubbornness. This becomes evident when you enter the Book of Deliverers (chapters 3-16). In this section God teaches us through a series of narratives involving His people’s stubborn rebellion into idolatry and His own stubborn refusal to leave them in their rebellion.

I recommend taking the first four stories of God raising up deliverers for His people as one preaching unit (vv. 3:7–4:24). In those narratives, you can:

  1. Highlight our tendency to worship idols. You may be familiar with Keller’s explanation of idolatry: “What, if you lost it, would make life not worth living….What makes us uncontrollably angry, anxious or despondent?” Someone said that our hearts are an idol factory. I prefer to think in terms of our hearts being a worship factory. We have an insatiable desire for false gods. Consider spending time explaining the connection between the sins we consistently struggle with and an idol or idols. Often, a sermon in Judges contains a first move focused on our evil idolatry, followed by God’s anger, followed by, His grace that saves.
  2. Highlight God’s stubborn, repeated rescue attempts. Throughout the Judges, God’s grace is shown through His…
  • tremendous patience with us
  • use of raw power to defeat temptation and sin (He delivers!)
  • ability to honor weak faith (like Barak’s)
  • ability to save us in a morally messy world where there are not always good options (there’s no WWJD approaches in some of these horrible scenes!)
  • provision of spiritual rest when temptation is defeated.

And, God can does all that for Believers because He disciplined His Son and broke Satan’s power. As someone said, unlike the Judges, Jesus has the ability to rip the idols out of our hearts.

Preach well so He receives the glory in the Church and in Christ Jesus (Ephesians 3:21).

Randal

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“Some scholars believe…”: Harmless-Sounding Sermon Segments

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Sunda Slow Loris (Nycticebus coucang), Gunung Leuser National Park, Northern Sumatra, Indonesia

Sunda Slow Loris (Nycticebus coucang), Gunung Leuser National Park, Northern Sumatra, Indonesia

Two Sundays ago, I preached on Hebrews 9:22-28. Verse 28 reads, “so Christ…will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.” Before that, I preached through the book of Daniel and encountered phrases like, “it would be for a time, times, and half a time” (12:7) or, “Blessed is he who waits and arrives at the 1,335 days” (12:12).

No, I’m not a sucker for punishment. I just happened to be in a series that forces me to explain and apply some very difficult Scripture.

But that makes me susceptible to saying things like: “Some scholars believe that before Jesus appears the second time on earth, He will…” Or, “Many believe that what the angel was saying is…” Or, “Others believe that the 1,335 days mean…”

At first these kinds of phrases might appear harmless. I means, let’s face it, what harm can it do to give congregants exegetical or interpretive options? The more I’ve thought about this habit of mine, the more I’ve come to think that those minutes are not as harmless as they look. Those minutes…

  • take me away from my primary task of announcing truth and urging faith and a worshipful response.
  • eat up precious time that I usually wish I had as the sermon comes to a close.
  • muddy the waters and distract listeners from their worship-response.

Before Sunday, examine your notes and see if such harmless-looking minutes exist. Decide whether those minutes help you complete your responsibilities to watch over souls.

And, for the sake of God’s glory in the church and in Christ Jesus (Ephesians 3:21), preach a good sermon, will ya.

Randal