Category Archives: meaning

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You Need To Read: Making Sense of the Bible

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I wanted to read Adam Hamilton’s book, Making Sense of the Bible, in order to begin to understand how some Christians are reading the Bible, but not arriving at what I consider to be conservative, evangelical conclusions about some big issues. Issues like women in ministry, homosexuality, and how the Bible is authoritative.

Being raised a fundamentalist with a capital “F,” I have the tendency to think that anyone who does not arrive at conservative, evangelical conclusions cannot believe that the Bible is authoritative. As you may already realize, this boils down to interpretation. Hamilton believes the Bible is authoritative and defends his views from Scripture. However, he interprets the Bible differently than I do. That’s why I read the book. Plus, I had this sense that someone who looked so pleasant could not be evil.

Hamilton states his purpose for the book: “I love this book…and I wrestle with it. There are parts, if I’m honest, that I have questions about. There are statements on its pages that I don’t believe capture the character and will of God. I’m guessing that if you’re honest, you have questions too….But the book is an attempt to honestly wrestle with the difficult questions often raised by thoughtful Christians and non-Christians concerning things taught in the Bible” (pp. 3, 5).

Making Sense of the Bible: Rediscovering the Power of Scripture Today

The book did not disappoint. Hamilton made me think hard about the nature of inspiration (chapter 14) and how God speaks to and through us (chapter 16).

I learned from Hamilton’s humility: “So I tell my folks, ‘I’ve spent twenty hours studying scripture, reading the commentaries, praying, and reflecting upon this message. I have two degrees in theology and biblical studies, a library of great books, and twenty-five years of ministry experience I’m drawing on, but all of that does not guarantee I’m right’….We do our best to hear from God, but we are all a bit spiritually hard of hearing” (p. 154).

Hamilton reminded me again that our decision to apply some Scripture, but not others, is subjective, more so than I’d like to admit: “it is important to ask by what criteria or hermeneutical principal we decide which scriptures may no longer be binding or which may not capture the will of God for us today” (p.175).

So, if you’re curious about how some people read the Bible concerning things like, squaring the Bible with science (creation vs. evolution), the historicity of Adam and Eve, God’s violence in the OT, God’s role to play in our suffering on earth, four Gospels that don’t always agree, the exclusive claim that Jesus is the only way to God, the subordination of women, and homosexuality, you will benefit from reading Hamilton. He helped equip me with an understanding of how Christians can argue from the Bible and arrive at very different conclusions. I know that some of my listeners have these questions and I’m better equipped to talk with them about their faith journey.

Preach well so God gets the glory in the church and in Christ Jesus.

Randal

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When Your Exegesis May Not Be The Last Word

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I will never forget having preached a sermon on Luke 17:7-10 at the annual meeting of the Evangelical Homiletics Society and having my professor/mentor, Dr. Haddon Robinson, approach me. As usual, he was gracious; as usual, he was also honest: “That’s not the final word.”

He was reacting to the way the preaching portion and sermon ended: “We are unworthy servants; we have only done what was our duty” (v. 10).

Even though Haddon does not consistently practice canonical interpretation, he knew that Christians would hear another word from God: “Well done, good and faithful servant” (Luke 19:17).

At that time I was still new to canonical interpretation (interpreting preaching portions in light of the entire Canon). So, I did not progress beyond my exegesis of Luke 17:7-10. But I should have. Haddon was right.

Thankfully, by God’s grace-in-Christ, servant self-talk is not the final word. There’s more. God will pronounce to us good and faithful servants (all genuine Christians) that we have done well.

In this case, as in many other cases, all I needed to do was track a key term (servant) throughout Luke and the rest of the Canon to see this progression of meaning. Because of Christ’s sacrifice for us, we move from unworthy to praiseworthy.

Before Sunday, check your preaching portion to see if there is more to be said than your exegesis. Like this case in Luke 17, it may make a significant difference in the sound of your sermon.

Preach well for the sake of His reputation.

Randal

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Keeping the Sunday Goal in Mind on Monday Mornings

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Years ago The Mammas and the Papas sang,

“Monday, Monday….Every other day of the week is fine, yeah. But whenever Monday comes…you can find me crying all of the time….Monday, Monday, can’t trust that day….Monday, Monday…it’s here to stay.”

If you preach each Sunday, you can relate to the song. You know that Monday means starting all over again (or, Tuesday, if you take Monday’s off). I find it helpful to keep Sunday’s goal in mind each Monday morning. Since that goal is   corporate worship during the teaching time (Believers responding to the revelation of God), my goal for Monday morning’s study time is always more than initial exegesis.

I recently began rereading Kugel’s, How to Read the Bible: A Guide to Scripture, Then and Now. In explaining the method of ancient interpreters, He writes, “Reading Scripture, and doing what it said, was now the very essence of Judaism–and in it’s wake, Christianity. But what did Scripture mean, and what was it telling people to do?” (p. xii).

How to Read the Bible: A Guide to Scripture, Then and Now

That’s my Monday morning study goal: Reading Scripture–in my case, I’m currently preaching through Luke’s Gospel–praying and studying to learn what it means and what it is telling God’s people to do.

So, on a Monday morning when I’m studying Luke 16:1-9 (Jesus’ parable of the dishonest manager), I want my initial exegesis to yield something like this:

“Lord willing, we will worship on Sunday morning by being as shrewd with God’s money as that dishonest manager was with his master’s accounts.” (cf. vv. 8-9 “…make friends…by means of…wealth, so that…”)

Long before Sunday, look at your preaching portion with the goal towards understanding what it means and what it is telling God’s people to do.

Preach well for the sake of God’s glory in the church and in Christ Jesus,

Randal

P.S. If you’re interested in reading and preaching in the Old Testament, you will find Kugel’s insights helpful (that’s an understatement). I find myself saying, Why didn’t I see that?!, more often than I like to admit.

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Transforming History Into Theology (part 9 of what preachers do to the Bible to create sermons)

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This series of posts contains a list of some of the things preachers do to the Bible to create sermons. We perform all kinds of operations on the Bible so that it functions for the Church. One important thing preachers do is  turn history into theology. In our hands, narrative scenes and dialogue from the Old or New Testament go through a metamorphosis. History is transformed into theology, what God is saying to the Church or how God wants the Church to respond to Him.

A couple of weeks ago I reread sections of Buttrick’s, Homiletic, to review his idea of preaching in the mode of immediacy. In the book he says, “What the minister plots, then, is not a story, but a sequence of responses to a story as the story progresses” (p. 362). The sequence of responses to a narrative is another way of thinking through how the story is functioning for the Church. We do not simply retell the plot, but show how the plot conveys theology.

This is one of the most difficult parts of studying the Bible for sermons. Not much has been written to help us move from Text to theology without sacrificing the integrity of the Text. In other words, not all our timeless principles are actually taught in Scripture.

In Luke 14:15-24 Jesus teaches a parable to help us make sure we’ve really accepted God’s gracious invitation to experience LifePlus. This all began with someone exclaiming with dangerous optimism, “Blessed is everyone who will eat bread in the kingdom of God!” The parable adds a dose of sobering realism to such dangerous optimism. The sermon focuses on the theology in this dialogue: that many who have first heard the gospel will not experience eternal life. It’s possible that many of our congregants said “yes” to God once in the past, but are not following Him now (see all the excuses in vv. 18-20, “I have bought a field….I have bought…oxen….I have married…”).

Before Sunday, if your preaching portion contains a narrative, see if your sermon shows evidence of transforming the caterpillar of history into the butterfly of theology.

Preach well for the sake of God’s reputation.

Randal

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What Do You Do to the Bible to Create a Sermon? (part 4) Fill in the Gaps

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Each week we perform some operations on our preaching portion to create sermons. We…

  • explain various terms and concepts
  • announce the shape our worship takes (what that Scripture is intending to do to the Church)
  • show the flow of thought or logical connection between the thought blocks

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The fourth operation we perform on the Bible to create a sermon is filling in important gaps. The meaning of some preaching portions are like a puzzle that is missing one piece. Expository preachers fill in that missing piece.

In Luke 16:19-31 Luke records Jesus’ teaching on the rich man and Lazarus. In Jesus’ story, the poor man dies and is “carried by the angels to Abraham’s side” (v. 22a). The rich man, however, dies and lands “in Hades, being in torment…” (v. 22b-23a).

Jesus doesn’t give any explicit explanation of why each man goes to his eternal destiny. But, we have to. We have to fill in this theological gap in the preaching portion. We explain (you can see the overlap in these operations) that the poor man is not saved because he is financially destitute. Likewise, the rich man is not condemned by God because of his wealth. There were wealthy characters in the Bible that did not end up like this rich man (folks like Job).

So why is the rich man condemned and the poor man saved? The rich man didn’t love God or neighbor (cf. v. 20 and the address of the poor man: “And at his gate was laid a poor man…”). And the poor man? He must have also been poor in spirit. His humble financial situation must have been matched by a humility in his heart that recognized his need of God’s mercy. That gap must be filled in in order for this preaching portion to be understood and acted upon. Everyone must know what it is about the rich man to be avoided and what it is about the poor man to be emulated.

Before Sunday see if your preaching portion is missing a vital piece of theology and if your sermon devotes minutes to supplying that missing piece.

Preach well for the sake of God’s reputation.

Randal

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“We wouldn’t expect to see that”: An Example of Unconventional Exegesis

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When I first saw this photo, it took me by surprise. Normally, whenever I see a camel, it’s always in the desert. Every once in a while I encounter a similar phenomenon when studying Scripture for sermons. I find that whenever I point out the unexpected, it helps me understand and communicate what God is saying.

For instance, 2 Corinthians 9:6 contains a proverb about giving: “Whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully.” That proverb or principle is followed up in verse 7 with instruction on how to give. I would expect God to say something like, “Each one must give bountifully…” But that’s not what He says. Instead, God says, “Each one must give as he has decided in his heart…” I didn’t expect that. It seems risky. What if we don’t decide correctly?

I find that pointing out the unexpected is an effective way to help the faith-family understand what God is saying. It gains attention and often helps clarify meaning. When you read a proverb, whoever sows sparingly…and whoever sows bountifully…, anyone who values the harvest (what is reaped) will decide to sow bountifully.

Anyway, look for places in your preaching portions for such unconventional exegesis. Along with your usual study of background, definitions of key words and phrases, grammar and syntax, look for opportunities to highlight the unexpected.

Preach well for the sake of God’s reputation in the Church and in the world.

Randal

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Make Them Feel The Disappointment

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In Luke 11:5-13 Jesus ends his teaching on prayer by stating: “If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” (v. 13).

Certainly, one responsibility of an expositor will be to explain what it means for the Father to “give the Holy Spirit to those who ask.” That will take a few minutes of sermon time for sure.

However, one effective way to preach this instruction is to make everyone aware of the disappointment most feel when they hear about this gift. Virtually no one listening to you preach would have guessed that the Holy Spirit would be the one gift identified. So, we need to spend some time addressing this slightly “disappointing” gift. It becomes a great time to remind everyone how important the Holy Spirit is for salvation (cf. Acts 2:38) and for service (Acts 6:8-10). The Holy Spirit was so important for Jesus (Luke 3:21f.) and the Church (24:49). Take the Holy Spirit out of our Christian experience and what do we have? Downplay His presence and power–sadly, the tendency in my Bible Church tradition– and what do we have?

So, making everyone feel the slight disappointment will go a long way toward giving the Holy Spirit His rightful place in our faith-families. Look for places in your preaching portion for these kinds of unexpected twists and turns.

Preach well for the sake of His reputation in the Church and in the world.

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Preaching and the Original Languages: Maximum Benefit from Minimal Knowledge

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How’s your working knowledge of Hebrew and Greek? I hesitate to ask. I know how difficult it is to gain an elementary working knowledge. I know it’s even more difficult to maintain an elementary working knowledge. Then, there’s the debate about how useful such skills are for preaching.

I am going to assume that the vast majority of folks reading this blog are not able to proficiently read Hebrew and Greek. That means you are not doing much translating of your own. Thanks to great tools you can still boost your communication of theology. Here’s a few ways to maximize the information provided by the experts:

  • Pay attention to the Hebrew and Greek word-order in key sentences. After several years of reading through the Bible in a year (roughly 4 chapters a day), I’ve decided this year to slow down and read the Hebrew OT little by little. Immediately in Genesis 1, I noticed the Hebrew ends each day of the creation account with the words, “…day one….day two….day three”, etc. Not much different from saying “the first day…the second day…the third day…” But just enough to change the way parishioners hear the creation account.
  • Usually, when you think of word-order, you’re thinking of emphasis achieved through the placement of key words–either first or last in a sentence. Sometimes it helps to attack a verse by using the order of the original languages. I’m currently preaching a series on the “one another” instructions of the NT. A week ago Sunday was Romans 12:10. The Greek noun, philadelphia, begins the instruction.
  •  Allow the original language terms to brighten your word studies. Years ago a professor once said that using the languages was like watching color television (compared to English only, black and white). The Hebrew language is especially good at painting pictures. But Greek also does this. The noun referred to above is a good example. Let the experts enhance your word studies. And, despite what some will tell you, it is helpful at times to remind your congregants, ” Our English word, _____, comes from this Greek word.”
  • Allow the original languages to help you explain the different translations being read in the pews. More than likely, more than a few translations are being read in your church. It’s often helpful for you to know why their translations read the way they do.

If you’ve experienced additional benefits, please take a moment and share them with us.

Preach well for the sake of God’s reputation in the Church and in the world.

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Try Giving Jesus’ Parable A New Name

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Familiarity with a preaching portion can sometimes hinder communication. This is especially true with some of Jesus’ famous parables. Luke 10:25-37 records the parable of the Good Samaritan.

You probably already knew this, but near the end of my workweek I realized that the adjective, good, did not occur in this parable. Jesus does say in verse 33, “…when [the Samaritan] saw him, he had compassion.” The lawyer admits in verse 37 that the Samaritan was the “one who showed…mercy.”

So, at the beginning of the teaching time, I gave the faith-family as assignment. I asked them while we were studying the parable to attempt to rename it. I asked them to help me remember this when we concluded the sermon so we could hear their attempts.

In this case, it’s an important assignment. Jesus ends the parable with: “You go, and do likewise.” Go and be good is a bit broad, a bit vague. When we rename the parable from The Good Samaritan to something like The Compassionate Neighbor, we help everyone move a little closer to specific acts of worshipful obedience.

You can think of other familiar sections of Scripture that could use some renaming. Lord willing, we’ll see another example in the months to come when I tackle Luke 15 and the parable of the Prodigal Son. You’ve heard it said that familiarity breeds contempt, but I say to you that familiarity breeds ambiguity.

Any time I’ve tried this renaming exercise, I’ve always found that it enhanced communication. It’s a simple, yet effective way to add to your exegesis and theological analysis.

Preach for the glory of God!

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Preaching Theology From Jesus’ Hyper-Humiliating Birth

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Photo Credit: <a href=”http://www.flickr.com/photos/57527070@N06/5306893400/”>lennyk410</a> via <a href=”http://compfight.com”>Compfight</a> <a href=”http://creativecommons.org/licenses/by/2.0/”>cc</a>

This past Sunday I reached the zenith of my creativity. Some of you know that’s not too high. But anyway, I outlined Luke 2:1-20 using Christmas hymns:

1. O little town of Bethlehem (vv. 1-7)

2. While shepherds watched their flocks (vv. 8-9)

3. What Child is this? (vv. 10-12)

4. Angels we have heard on high (vv. 13-14)

5. Go, tell it on the mountain (vv. 15-20)

I know some of you creative folks are laughing, but this was a huge accomplishment. But, that’s not important right now…

Luke’s version of the beginning of Jesus’ earthly life–the incarnation–highlights Mary’s statement in 1:52 “he has brought down the mighty from their thrones and exalted those of humble estate.” For instance, in Luke 2:1-2 we read of mighty rulers who will soon lose their thrones. In v. 4 we read again of Nazareth, the town with a nasty reputation according to John’s gospel. In that same verse we read of Bethlehem, which, according to Micah 5:2, was too little to be the birthplace of a ruler. Both Nazareth and Bethlehem are examples of the exaltation of those of humble estate. And, then, of course, we have Jesus being laid “in a manger, because there was no place for them in the inn” (2:7).

In his book, The Jesus I Never Knew, Yancey writes, “it seems that God arranged the most humiliating circumstance possible for His entrance.” Rarely, if ever, does one celebrate humiliation. But we do these weeks! Jesus laid in a feed box, possibly a depression in the cold ground in a cave or stable. You can’t get any more humble estate than that! The highest level of mercy took the highest level of humility.

And, then, there’s the presence of shepherds. I don’t know of any other class of people more despised in Jesus’ day, but more adored in our day during Christmas time. It’s not unusual that they were working the graveyard shift that night; it is highly unusual that God saw fit to send the Angel of the Lord to them. Another example of God doing what Mary said in Luke 1:52, exalting those of humble estate. And besides making sure we all believe the message of the angel of the Lord and the Christmas angels, the shepherds provide an example for Christians to follow. They heard God’s message, believed it, and shared it. Who else could God have told who would have responded like the shepherds? Imagine God sending His messenger to royalty, announcing that a Savior, a Lord was born? Imagine august Augustus’ response. No, it’s best for us to take our place with “those of humble estate.”