From Text to Sermon…

FROM TEXT TO STRUCTURE:
A PROCESS FOR EXEGESIS
John the Baptist came preaching in Matthew 3:1 and Jesus came preaching in Matthew 4:17. Jesus gave a three-pronged commission to his disciples in Mark 3:14-15, which included the command to go and preach. Preaching is vitally important to the ministry of the local church but before a man of God can stand and preach, he must have something of substance to preach. This paper will explore the purpose of preaching and a process of sound exegesis for sermon preparation. The topics of discussion include the call to preach, what to preach, hermeneutics, contextual analysis, lexical analysis, syntactical analysis, and sermon structure. This paper confines itself to working with Old Testament Narrative as the genre for illustrative examples unless referencing a sourced example from an author. This understanding of the purpose of preaching and the possession of a sound exegetical process will equip the man of God to stand and preach with confidence knowing that he has a firm grasp on the intended meaning of the author and knowing that he has an eternal message to convey to his audience.
The Why of Preaching
Why preach? Why is it so important? Why not construct an extensively footnoted, heavily refined, exhaustively researched exegetical workup of a given text and have it on file for people to read at their leisure? Why not devote an hour a day to personal study? Why not simply get together in a church building, home, or park and read scripture together silently? These are good things. But what place does preaching have in the life of the believer? Is there a substitute for the preached Word of God? In short, there is no substitute. That does not mean there is no value in writing papers, doing personal Bible study, engaging in group Bible study, or the like. Graeme Goldsworthy states:
The pattern of prophetic word that is established in the ministry of Moses becomes the definitive pattern of God speaking to His people. The prophets are also the preachers of the Old Testament. Over four hundred times the phrase “Thus says the Lord” is used in the Old Testament prophets and narratives about the prophetic activity of proclamation in Israel. A variety of words are used to convey the idea of proclaiming the word of the Lord. When it comes to the question of Israel’s obedience and faithfulness, it is the prophetic voice that brings the word of judgment because of a broken covenant. At different phases of Israel’s history the prophetic ministry fulfills different roles: law giving, king making, indictment of sin, promise of salvation. In each situation it is the word of God that is proclaimed.
Paul says in 1 Corinthians 1:21, “For since in the wisdom of God the world through its wisdom did not come to know God, God was well-pleased through the foolishness of the message preached to save those who believe.” Notice the message is preached and it is through this message that those who believe are saved. The word khru,ssw is a very precise word and occurs 61 times in the New Testament and translates as to preach or proclaim. The definition of khru,ssw according to Thayer’s Lexicon is “to be a herald; to officiate as herald; to proclaim after the manner of a herald; always with a suggestion of formality, gravity, and an authority which must be listened to and obeyed.” Inherent in the New Testament idea of preaching is a weightiness of the message, which is not present in day-to-day exchanges of casual conversation. Something special happens when God’s Word is preached. This weighty message must be proclaimed to the world because the message cannot be discerned through the wisdom of the world. There are eternal ramifications to the proclamation of this most special message. Dr. Jerry Vines, longtime Baptist Pastor and author, defines preaching as “The oral communication of biblical truth by the Holy Spirit through a human personality to a given audience with the intent of enabling a positive response.” When the man of God stands to preach, he is serving as a herald for God Almighty. It is the gravity of the task facing the preacher that should propel him to ask three questions of himself.
Why Me?
This question has everything to do with the call of God to specific men to preach His Word. God does not send out a general call to muster. The Bible is full of instances where God calls specific men to specific tasks and many times this specific task was preaching and proclamation. Consider Noah, Moses, Nathan, Isaiah, Peter, Paul, John the Baptist, Jeremiah, Jonah, and on and on.
The privilege of preaching. The call of God to preach is an awesome responsibility and a magnificent privilege. Dr. Hershael York knows this. He is the Pastor of Buck Run Baptist Church in Frankfort Kentucky and the Victor and Louise Lester Professor of Christian Preaching at The Southern Baptist Theological Seminary. In his book, Preaching with Bold Assurance, York states:
Preaching well is a huge commitment. So why would anyone want to bear such a burden? Why put yourself through weekly agony with the potential for public humiliation? Any preacher knows the answer: because speaking as God’s representative, an agent of change and salvation is the greatest and highest privilege in the world. Whatever study it may demand, whatever sacrifice it may require,
whatever effort it may entail is eclipsed and forgotten in the sight of the lives touched by God and changed by the gospel.
It is this sense of privilege that makes men toil away into the night to try to get the sermon just right. The right turn of a phrase or just the right illustration that will convince someone of the truth of the Gospel and a need for the Savior is always just around the corner; almost in reach. York has rightly said that preaching is a great and high privilege. But is it for everyone?
The specific call. The call of God to preach is also specific to the person called. It was Moses, raised in Pharaoh’s court, who God called to go and speak on behalf of His people when they were in bondage in Egypt. Why not Aaron, Joshua, or Miriam? Surely, there was someone else the LORD could have used, but Moses had a unique understanding of the situation and God used him to do great things. It was Paul who was called to go to the gentiles with the message of salvation by grace through faith in Christ. Paul was uniquely qualified because of his extensive exposure to Judaism. He says as much when he gives his testimony beginning in Philippians 3:4. Paul says “although I myself might have confidence even in the flesh. If anyone else has a mind to put confidence in the flesh, I far more.” Paul’s pedigree illustrated the fact that no work that man can do can ever merit forgiveness and salvation from God. Each man called of God has some unique and specific qualification that God desires to use to reach people with the gospel. Vines states it this way:
Every preacher must have a certainty about his call, a confidence that will make him willing and able to pay the price of hard work. Your perspective about your call to preach largely determines how you approach the pulpit. If you are going to be effective as a preacher of the gospel, you must understand that you have a prophet’s call. Preach with an awesome sense that God is preaching through you. Some men go to the pulpit thinking that when they preach they are merely speaking about God. When you have a biblical message and are spiritually prepared, however, God speaks through you. Such a perspective will change your whole appreciation for what is happening in the preaching event.
It is this certainty of a call that will help a preacher in the midst of doubts whether that preacher is in a church, in a classroom, or even to the heights of the national convention. Vines also states that when preachers step into the pulpit they are to “go believing that you are doing something no one else can do in that particular situation. God has called you to the task.” When a preacher/pastor has a particularly rough day and asks himself “Why me?” perhaps the better question would be “If not me, who else?” Who is better suited to be where God has placed him. He is God’s chosen man for the task.
Why This?
The next question the preacher must ask himself is “Why this?” Why preach the Bible? What is so special about it? This question has everything to do with what the preacher believes about the Scriptures themselves and what the preacher believes the Scriptures accomplish.
Inspiration. Regarding the Scriptures, the first issue of discussion is inspiration. The preacher who believes he is called by God to preach must necessarily believe that there is something of value that needs saying. A belief in Verbal Plenary Inspiration means that the preacher will believe that every word in the Bible is inspired by God. A more precise definition would be that “in the composition of the original manuscripts, the Holy Spirit guided the authors even in their choice of expressions—and this throughout all the pages of the Scriptures—still without effacing the personalities of the different men.” York, in Preaching with Bold Assurance, outlines five commitments that an expositor of Scripture must make with the very first one being a commitment to the truth of the text. He says that a “high view of Scripture means that the Bible is what God says, and what God says is what we must say when we preach. If a preacher mounts the pulpit with a conviction of the truth and sufficiency of the Word of God, his preaching will be marked by passion and power.”
Inerrancy. Regarding the Scriptures, the second issue of discussion is inerrancy. Vines says:
The Bible also claims to be inerrant. The Holy Spirit overruled the limitations of the human writers so that they were able to write without error. It the preacher can acknowledge the Spirit’s power to overrule human limitation at any point, he must be willing to grant His superintendence over every matter in Scripture. A person may intelligently hold that there are no scientific errors, no historical errors, and no prophetic errors in the Bible. If the preacher cannot trust the Bible on those matters, neither can he have confidence in Scripture on matters concerning his soul’s salvation.
Vines makes a valid point concerning “spiritual compartmentalization” as it relates to matters of Scripture, inspiration, and inerrancy. Is the God who created everything from nothing able to inspire a book? Are the Scriptures “God-breathed”? Is it unreasonable to believe that a God who is able to save sinners is also able to give us a true written revelation of Himself and His purposes? Of course, it is possible; more than that, it is certain. It is from this definition of the Scriptures as the inspired and inerrant Word of God that a conviction for earnest exposition of Scripture begins to emerge.
Purpose of Scripture. What then are the Scriptures supposed to accomplish? Paul says in 2 Timothy 3:16 that “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness.” Four components in the preceding verse give clear insight into the purpose of Scripture. The Scriptures are profitable for teaching (tell the believer what they should do), reproof (tell the believer what they should not do), correction (tell the believer when they are doing wrong), and training in righteousness (tell the believer how to keep from doing wrong). The Bible’s overarching theme is the redemption of God’s creation. The Bible opens in Genesis with the fall of man from the likeness of God and concludes in Revelation with the restoration of mankind in God’s eternal presence. Moreover, in between lays the re-creation and transformation of individuals and communities through the grace of God in Jesus Christ. After understanding the inspiration and inerrancy of Scripture and the intended purpose of conforming humanity into the image of Jesus Christ, it is easy to understand why Scripture should be elevated in the pulpits of this country and around the world.
Why Now?
Is Scripture still relevant for today? How is the gap bridged between 2000+ years ago and today? How do the Scriptures translate into this cultural context? Does the Bible have authority in these times? Every person eventually faces these questions.
The unchanging human condition. At some point, a person must ask himself if what the pastor is preaching is relevant for him or is it simply too far removed. Regarding the relevance of preachers today, Sidney Greidanus, in his book The Modern Preacher and the Ancient Text, says:
Preachers today are neither Old Testament prophets nor New Testament apostles. Unless one would be guilty of both presumption and anachronism, one must constantly keep in mind the great difference between preachers then and preachers now. Preachers today do not receive their messages directly from God the way the prophets did. Nor can preachers today with the apostles that they were “eyewitnesses” (2 Pet 1:16; cf. Luke 1:2). And yet, provided their sermons are biblical, preachers today may also claim to bring the word of God.
It is in this discussion of the role of the preacher that the answer reveals itself. In as much as the preacher preaches a sermon which is biblical and, in addition, exegetically sound, that preacher shares a Word from God to his people. The Bible is still relevant because people have not changed in their basic needs. Bryan Chapell, in his book Christ-Centered Preaching, introduces the FCF or Fallen Condition Focus. The FCF is a universal principle applicable to every person regardless of where that person is in his or her spiritual life. Chapell defines the FCF of a text as “the mutual human condition that contemporary believers share with those to or about whom the text was written that requires the grace of the passage for God’s people to glorify and enjoy Him.” There are aspects of the human condition which are not bound in culture and are accessible no matter how many years removed the person is from the original Scriptural event. In regards to Biblical preaching and its ability to meet the needs of people, York says:
This is the challenge of biblical preaching today. The needs of people have not changed since the Bible was completed. They are still born into a sinful world, separated from God, in need of salvation. They still struggle with “the cravings of sinful man, the lust of his eyes and the boasting of what he has and does” (1 John 2:16)—which are the same temptations Eve faced in the Garden of Eden when she “saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom” (Gen. 3:6). Thousands of years later, our temptations and struggles may take on different form, but at their core they are still the same struggles as those presented in Scripture.
A person does not need to be a Jew from 1000 BC to understand the failures and triumphs of King David. Adultery still has consequences today. Covetousness still leads to betrayal. Faithfulness still leads to reward. Mercy is still more welcome than justice. These concepts span the gaps of time and culture because humanity has not changed. The answer to whether the Bible is still relevant is yes. People still need grace and mercy and people will still receive justice and judgment apart from Christ. Jesus is still coming back and every day that goes by is one day closer to His return. One day less remains for the preacher to be the change agent in someone’s life by sharing a Biblical message of redemption through grace by faith in Christ.
The How of Preparation
How does a preacher begin to craft a message that will be Biblically based and exegetically sound? This is where good habits and repetition begin to pay off for the preacher/pastor. The preacher/pastor has only 24 hours in the day. He must find time to be a father, a husband, a counselor, a chaplain, perform funerals, perform weddings, get to social gatherings, and still leave enough time to prepare an exegetically solid sermon for up to three services each week! This is a tall order and the temptation to cut corners may be overwhelming. This begins the “how-to” portion of this paper. From this point forward, the focus will be upon going from text to message using Old Testament Narratives as the basis of discussion. Old Testament Narratives have been chosen because of the richness of tradition and general familiarity that people in American culture have with the main narratives in the Old Testament. In his book, The Art of Preaching Old Testament Narrative, Steven Mathewson says:
The sheer number of stories in the Old Testament seems to give preachers an edge. According to the most conservative estimates, stories account for 30 to 40 percent of the Old Testament. Preachers can cash in on the stories of David, Ruth, Samson, and Jezebel when they stand before their video-saturated, story-driven congregations.”
Thirty to forty percent of the Old Testament is a conservative estimate considering there is much of the Old Testament where there is more than one genre present. Some authors say that over 40 percent of the Old Testament classifies as narrative and over 60 percent of the New Testament. It is not uncommon to see narrative interspersed in the psalms, prophetic books, and wisdom literature.
How About Presuppositions?
Before a preacher ever opens a Bible to begin selecting a text, there are issues to grapple with. All preachers have presuppositions, which will come into play and ultimately effect their sermon preparation. A presupposition is simply something that a person believes beforehand. The key is to become aware of the presuppositions and prevent them from possibly leading the sermon astray.
Hermeneutic of faith. The first issue that the preacher will face rests in what he truly believes about the text. In David Jasper’s A Short Introduction to Hermeneutics, he has an interesting discussion regarding some of the presuppositions that the preacher may bring to the text. In a discussion on faith and suspicion, Jasper says, “To read anything requires, if you will, an initial act of faith in the text before us. In other words, if we are reading a novel, we have to believe that the hero is a real person who matters to the reader even though we know that this is “just fiction.” The believer should operate from a hermeneutic of faith. This hermeneutic of faith should be rooted not in the text per se but rather in the One who gave us the text. There is no room for skepticism when it violates the clear meaning of the Scriptures. In a discussion on Biblical authority and assumptions, Goldsworthy says:
If we refuse to start with the assumption that the Bible tells the truth in claiming to be God’s word, we must start with another assumption: that it does not or may not tell the truth and, therefore, it is not or may not be God’s word. If we seek to avoid the obvious circularity of this latter approach by saying that we must test the Bible by certain objectively neutral facts, then who determines what is neutral and which facts are applicable? In the end it becomes human reason that judges what is reasonable evidence about the nature of the Bible. As soon as we admit this, then we see that it is a choice of two opposing circular arguments: one that assumes the ultimate authority of God and his word, and the other that assumes the ultimate authority of unaided human reason.
It is not a matter of erring on the side of caution but more a matter of common sense. Humanity is fallen and corrupted because of sin, so there is no way that elevating reason over revelation makes sense. This tendency to elevate reason above all else is a new development which comes because of the Enlightenment. The two most damaging presuppositions according to Goldsworthy are “the supremacy of humanity and the autonomy of human reason” and the “scientific method (reason plus empirical input from our senses) as the only valid way to truth.” The preacher must trust God and His Word first, set himself aside, and resist the tendency to elevate his reason above God’s revelation.
Hermeneutic circle. Jasper points out another facet of hermeneutics that bears upon this discussion: the hermeneutic circle. The hermeneutic circle is the recognition that Scripture’s parts cannot be understood without reference to the whole and that the whole of Scripture cannot be understood without reference to the parts thus forming a “circle.” Jasper states:
The Bible is the origin and primary source of Christian doctrine and the belief of the church. At the same time, this very belief, known as the apostolic tradition, is the “canon of truth,” which regulates our proper reading of Scripture. In other words, Scripture provides the rule by which to test the interpretation of Scripture. But which comes first—text or interpretation? The answer is neither and both.
The hermeneutic circle is recognition of how all literature, including Scripture, is read. Scripture holds to many of the same conventions of literature but not all. For example, it is perfectly acceptable to read Mark Twain’s Huck Finn and wonder about the symbolism and meaning and even to impose a personal meaning upon the symbols within the story. The reason this imposition is acceptable is that Mark Twain, though a good author with much skill at his craft, is not divinely inspired. If the same approach prevails with Scripture, it will violate the authorial intent belonging ultimately to God. It becomes even more important that Scripture interpret Scripture and that the full authority for interpretation stay within the text itself. There is a more in depth examination of authorial intent in a later section concerning exegesis.
How About Choosing the Text?
When the preacher is ready to begin working the text toward the ultimate goal of finished sermon, the first task to face is choosing the text for preaching. How much should he choose? Sermons cover anywhere from one verse up to one chapter and sometimes more, so how does the preacher know where to start or even where to stop? Mathewson states that the text will dictate the length or, more precisely, the units of thought within the text. He says:
The rule of thumb in text selection is to choose a text that constitutes a unit of biblical thought. Preachers who are used to working with one paragraph in the Epistles may be surprised when they have to select several paragraphs, a whole chapter, or possibly two chapters to assemble a preaching unit. What constitutes a unit of thought in a narrative context? A whole story. The limits of a story (where it begins and ends) are determined primarily by analyzing the plot. Stories typically contain an exposition, a crisis, a resolution, and sometimes a conclusion.
For example, if the preacher decides to choose a text in Genesis, he might decide to preach about the birth of Isaac. If he preaches the actual event then he would preach from Genesis 21:1-7 and be responsible for these seven verses. If he decides to preach about Abraham’s first encounter with Abimelech, however, he would preach all of chapter 20 or 18 verses. These two stories relate to one another by context but they are separate units of thought.
How does the preacher determine the boundaries of a unit of thought? Since Old Testament Narratives are stories, they conform to the conventions of narrative literature. Mathewson touches on this in the above quote when he mentions analyzing the plot of the story. Every complete story has several components making up the whole like pieces to a puzzle. When all these “pieces” are present then the whole (or the complete story) becomes evident.
Todorov’s narrative structure analysis. There are several models of analysis that are useful to find the component parts of a narrative but for this discussion a modified form of Tzvetan Todorov’s Narrative Structure Analysis is used which consists of five “pieces”. These five “pieces” comprise the puzzle of a complete narrative or unit of thought. This analysis is versatile and easily remembered by the acronym EDRAN. The Asa narrative found in 2 Chronicles chapters 14-16 provides a good illustration of these five components.
First, there is equilibrium or the “E” of EDRAN. Equilibrium is the balance within the story and has no inherent moral implication. The equilibrium can be good, bad, or indifferent. For instance, at the beginning of a narrative, perhaps the equilibrium is that God’s people are being obedient to God and honoring their responsibilities within the covenant. This would constitute the equilibrium at the beginning of the Asa narrative from 2 Chronicles 14:1-7 where the Bible says specifically in verse 2, “Asa did good and right in the sight of the LORD his God.” This is a good beginning but there can also be bad beginnings such as the one found in 2 Chronicles 12:1 where the Bible says, “When the kingdom of Rehoboam was established and strong, he and all Israel with him forsook the law of the LORD.” Though one narrative begins on a positive note and another on a negative, it is clear that both begin with an equilibrium where events are static.
Second, there is a disruption (or “D”) within the narrative. This disruption reveals itself as a conflict or interruption. It is something that causes the equilibrium to cease. When Asa is reigning in Judah in 2 Chronicles 14-16, there is a disruption of great consequence in 2 Chronicles 16:1. The Bible says, “In the thirty-sixth year of Asa’s reign, Baasha king of Israel came up against Judah and fortified Ramah in order to prevent anyone from going out or coming in to Asa king of Judah.” Why then is this event a disruption? In 2 Chronicles 15:19, the Bible says that Asa had enjoyed 35 years of peace and now the king of Israel was coming against him. Therefore, the interruption is the end of the peace in Judah.
Third, there is the “R” component of our analysis, recognition of the disruption. It is the point within the narrative where the principle characters realize that something requires changing to restore the equilibrium. This recognition is often understated as in 2 Chronicles 16 where it appears non-existent in the larger narrative. The story proceeds from the disruption into an attempt by Asa to address the problem. In this specific instance, the recognition of the disruption exists by implication because Asa would not act if he did not understand that there was something that needed correction. There is a better example of a recognition of disruption within one of the micro-narratives in the Asa story. In chapter 16:7-9, Hanani the seer comes to speak to Asa regarding the way in which Asa tries to correct the disruption:
At that time Hanani the seer came to Asa king of Judah and said to him, “Because you have relied on the king of Aram and have not relied on the LORD your God, therefore the army of the king of Aram has escaped out of your hand. Were not the Ethiopians and the Lubim an immense army with very many chariots and horsemen? Yet because you relied on the LORD, He delivered them into your hand. For the eyes of the LORD move to and fro throughout the earth that He may strongly support those whose heart is completely His. You have acted foolishly in this. Indeed, from now on you will surely have wars.”
This is a pivotal point in the narrative and the fact that the recognition comes by the mouth of another in dialogue really highlights a textbook case of a recognition of disruption.
Fourth, there is an attempt to restore or the “A” of the acronym EDRAN. The attempt to restore may or may not be successful. The attempt to restore may be positive or negative regarding its moral quality. There may be more than one attempt to restore in a single narrative. The important thing is that someone is acting upon the situation to try to resolve the disruption and bring things back into equilibrium. The equilibrium is not required to be the same as the beginning of the narrative but it often is. In the case of Asa, he wants to return to the original equilibrium from 2 Chronicles 15:19, which was peace in the kingdom of Judah. Based on the preceding narratives, Asa is portrayed as a king who relies on God in all situations. In his attempt to restore this particular equilibrium, he instead relies on Ben-Hadad the king of Syria. His attempt to restore is a failure as evidenced by Hanani’s pronouncement in chapter 16:9 where he says, “You have acted foolishly in this. Indeed, from now on you will surely have wars.”
Fifth, there is the new equilibrium or the “N.” The new equilibrium may be the same or may be different but will always be the new static point reached at the end of the narrative. The new equilibrium for the Asa narrative does not come until the end of his reign. Asa finally acquired the peace he desired but not until his life was at an end.
By using Todorov’s Narrative Structure Analysis, the preacher should be able to read Old Testament Narratives, discern the units of thought present, and choose a text. This also helps sharpen the skills of discernment regarding which parts of the story are primary and which are secondary. Once the preacher chooses the text, the work of exegesis can begin.
How About the Exegetical Work?
What is exegesis? Webster’s Dictionary defines exegesis as “Exposition; explanation; especially, a critical explanation of a text or portion of Scripture.” If the preacher wants to make the commitment to exposing and explaining the text in a verse-by-verse, chapter-by-chapter, and book-by-book fashion then that preacher will by necessity need to make a commitment to exegesis. How will the preacher make the critically informed explanation of the text if he refuses to do all the work?
The intended goal of exegesis. The ultimate purpose of exegesis is to arrive at the author’s intent. According to Stein, there are three components present in the transmission of written communication. These three components are “the Author, the Text, and the Reader, or, as linguists tend to say, the Encoder, the Code, and the Decoder.” The preacher who believes the Bible to be the inerrant and inspired Word of God should always endeavor to determine the author’s meaning of the text. This meaning is fixed and unchangeable. How can this be? Regarding the fixed meaning of a text, Stein says:
The biblical author is the determiner of the text’s meaning. Since this pattern of meaning was willed in the past (when the text was written), the meaning of a text can never change, for it is locked in history. It can no more change than any other historical event of the past can change.”
However, these texts will also have implications for today of which the original human authors were unaware. The example given by Stein is Ephesians 5:18 which says “And do not get drunk with wine, for that is dissipation, but be filled with the Spirit.” No one who is rational ever argues that being drunk with wine is wrong but being drunk with whiskey is acceptable because they understand the implications in Paul’s range of meaning. However, not all the implications of this text may have been in Paul’s mind when the text was written, it is important to remember that the authors of the Old and New Testaments were under the inspiration of the Holy Spirit so the ultimate author is not Moses or Paul or Joshua or Luke but God Himself. This alone should give pause to the serious expositor as he seeks to preach a sermon for which he is accountable.
Historical and cultural context. No one writes in a vacuum. Much is lost if the exegete is not aware of the historical and cultural context in which a text was written. The preacher will lose the power of the sermon if he fails to realize the step of faith and commitment taken by Ruth when she chooses to remain with Naomi and go as a childless widow to a land where she will be an outsider or if he fails to note the hypocrisy shown by Peter in Antioch as he discontinues table fellowship with the gentiles because there are Jews in the city sent by James from Jerusalem. Henry A. Virkler has an excellent discussion of historical and cultural context in his book Hermeneutics: Principles and Process of Biblical Interpretation. He gives three levels of context to establish for understanding the text.
First, Virkler says to establish the general context. Three questions are asked to establish this general context. First, what is the general historical situation facing the author and his audience? Are they under persecution? Where do they live? What do they do for a living? Second, knowledge of what customs will clarify the meaning of given actions? For example, Jesus has stern words for the Pharisees in Mark 7 regarding the custom of “corban.” Third, what was the level of spiritual commitment of the audience? Hebrews is written to different people than Philippians.
Second, Virkler says to establish the specific context or purpose of the book. Textually, certain “flags” found within the text accomplish this. These indicators include explicit statements or repetitions of certain phrases. Some examples include Luke 1:4 where Luke states his intended purpose for writing by saying, “so that you may know the exact truth about the things you have been taught.” In addition, John 20:31 says, “these have been written so that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name.” Also, take note of hortatory sections because “exhortations flow from the purpose, they often give an important clue regarding the author’s intentions.” Lastly, he says to “observe points that are omitted or issues that are focused on.” The purpose of a text is often revealed in what is absent as well as what is present. Careful reading is key.
Third, the final level of context discussed by Virkler is the immediate context. He states six areas of focus to establish the immediate context. First, how does the text fit together? Establish major sections of material and discern how they fit together or, more simply, outline the text. Second, how does the passage studied contribute to and support the author’s argument? Third, what is the author’s perspective? Fourth, is the passage descriptive or prescriptive? This will affect how the preacher makes application. Fifth, what is primary and what is incidental? Sixth, who is the passage addressing?
By establishing the context surrounding a passage, the preacher will grasp part of what was occurring when the text was written. An important caution, when the preacher constructs the sermon, he should take special care that he is not preaching context! Context is a tool to understand more fully the meaning of the text but context is not to be confused with the meaning of the text. How many sermons are encumbered by too much background or context and possess not enough content? This cumbersome context is a disservice to a congregation.
Lexical and syntactical concerns. This is where the meat of exegesis resides. The meaning of words and how they are arranged together to convey meaning is the most important area of concern for the preacher. It is one thing to stand and preach when the preacher thinks he knows what the text means, but something entirely different to stand when the preacher knows what the text means. Robert B. Chisholm, Jr. likens this journey through lexical and syntactical issues to a walk through a forest. In his book, From Exegesis to Exposition: A Practical Guide to Using Biblical Hebrew, he discusses the preparation for the journey and “viewing the forest” as being the historical and contextual concerns discussed earlier. He discusses two more forest themed exegetical exercises.
First, he discusses “Entering the Woods.” This extensive process takes much time but is well worth the effort after reaching the full understanding of the text. Chisholm describes this process:
When working in narrative, develop a working translation of the passage and then outline the basic structure of each paragraph by delineating the narrative framework, nonstandard constructions, and quotations/dialogues embedded within the narrative. Using the categories listed in chapter 6, analyze the function of each main clause in the narrative framework, each nonstandard construction, and the various grammatical constructions within quotations. Make as many observations as possible on how the narrative structure contributes to the narrator’s rhetorical strategy.
If a preacher worked through the first chapter of Jonah, using Chisholm’s method, it would look like this:
Translation Key:
Main Storyline: Black
Dialogue: Italics
Disjunctives: Bold
yKiî Clauses: Underline
Clausal Function: (parentheses)
Jonah 1
And it was that the word of the LORD came to Jonah, son of Amittai, saying, (introductory)
“Get up, Go to Nineveh the great city and call out against it because their evil is before my face.”
And Jonah got up to flee to Tarshish from the face of Adonai and he went down to Joppa and found a ship going to Tarshish and he gave the fare and went down to go with them to Tarshish from the face of the LORD. (sequential)
Then the LORD threw a great wind on the sea and there was a great storm on the sea,(synchronic)
and at the same time the ship thought it would be broken.(synchronic)
And the sailors were afraid and they cried out each to their god, and they threw the cargo which was in the ship into the sea to lighten the load (sequential)
but Jonah went down into the recesses (and lay and slept.) (contrastive)
And to him came the captain of the sailors saying, (sequential)
“What do you mean sleeper? Get up, cry out to your god, perhaps God will think about us and we will not perish.”
And they said each to the other, (sequential)
“Come let us cast lots to know from who this evil is on us and they cast lots and the lots fell upon Jonah.”
And they said to him, (sequential)
“Please tell to us why this evil is on us. What is your job? Where do you come from? From what land? From which people are you?”
And he said to them, (sequential)
“A Hebrew am I, and the LORD God of heaven I fear who made the sea and dry land.”
And the men feared with great fear and the said to him, (sequential)
“What is this you have done?”
because the men knew that from the presence of the LORD he was fleeing (causal)
because he told it to them. (causal)
Then they said to him, (sequential)
“What can we do to you that the sea will quiet from upon us?”
because the sea was walking and raging. (causal)
Then he said to them, (sequential)
“Lift me up and cast me to the sea and the sea will quiet from upon you for I know because of me this great tempest is upon you.”
And the men rowed to bring back to the dry land but they were not able (sequential)
because the sea was walking and raging against them. (causal)
Then the men called out to the LORD and they said, (sequential)
“Oh please LORD, we pray, do not let us perish for the soul of this man, and do not set upon us the blood of the innocent, for you Adonai do as you please.”
And they lifted and cast Jonah to the sea and the sea stood from anger. (resumptive)
And the men feared the LORD with great fear then they slaughtered a sacrifice to the LORD and they vowed vows. (concluding)
The above example breaks out all the relevant clauses and assigns function to them. It can be seen that there are three disjunctive clauses (2 synchronic, 1 contrastive) and four yKiî clauses (all four of these clauses are causal). Both the disjunctive clause and the yKiî clause occurrences are unusually high for such a short section of text. This is a significant exegetical observation regarding the narrative flow of the text. Disjunctives are like flashing red lights in Hebrew. The existence of a waw + nonverb construction draws attention to the facts that God is causing the storm, the ship is threatening to break, and Jonah is sleeping below. The yKiî clauses point to the facts that Jonah is the reason God creates the storm, that Jonah reveals this to the sailors, and that the sailors are wondering what comes next. In the midst of the turbulent sea, the sailors realize nothing can be done except what Jonah suggests. All these important observations come simply by structural analysis. Once these clauses are broken out, the structure begins to emerge. Often the text tells the preacher what is important by its arrangement.
Second, Chisholm discusses “Looking at the Trees.” He describes this as the “most time consuming step in the process, includes lexical, syntactical, and text critical analysis.” He gives a ten-step process that no one is going to complete for a sermon preparation. Three of these ten are fundamental to sound exegesis and are indispensable. They are the “Big 3” of Hebrew narrative exegesis. First of the “Big 3” is to parse all the verbs. This is crucial. The preacher needs to know where the imperatives, perfects, imperfects, and so forth are to trace the flow of the argument. What is the stem? What is the voice? What is the root? Some forms do not have the same impact in English and escape notice without this step. Second of the “Big 3” is to isolate the key words. In the aforementioned first chapter of Jonah the Hebrew root h[‘r’ occurs three times, once in reference to the “evil” of the people of Nineveh and twice translated as “trouble” in relation to the trouble caused by Jonah. Is Jonah guilty of the same kind of “trouble-making” as the people in Nineveh? Where else does Tarshish appear in the Old Testament? Why does the concept of “going down” continue to recur? These are the questions answered by the key word analysis. Third of the “Big 3” is identifying subordinate clauses, especially those that are not routine. This has been touched on in our structural analysis regarding disjunctives and yKiî clauses. By maintaining these “Big 3” of lexical and syntactical analysis, the preacher will have the exegetical framework needed to know the structure and meaning of the passage he is examining.
How About a Sermon?
“Nothing could be more frustrating and discouraging to the interpreter than to have a message fall flat and lifeless on an audience after the interpreter has met all the requirements of investigating the grammar, syntax, literary structure, and history of a given text.” So begins Walter Kaiser’s chapter on Theological Analysis in his book Toward and Exegetical Theology: Biblical Exegesis for Preaching and Teaching. After the preacher has put so much time and effort into the sermon, he does want to see it affect change in the lives of those in his congregation. Where then is the disconnect? Is information not enough? Why do people not get it? They do not get it unless their preacher gives it to them. Kaiser says:
The missing ingredient in most sermon preparation is theological exegesis. The most subtle trap, especially for the new pastor sporting a brand new diploma from a theological institution, is the trap of historicism or sheer “descriptionism.” The Achilles’ heel for many among the trained clergy is the failure to bring the Biblical text from its B. C. or first century A. D. context and to relate it directly and legitimately to the present day.
The preacher must move from head knowledge and hard work into something more, something better. He must convey the weight of the text to those around him in a way that is both faithful to the text and creative in its approach. At this point the preacher should have an idea of the “so what” of the text. This is called many different things; fallen condition focus, exegetical idea, dominating theme, big idea, or preaching idea. Vines follows Al Fasol in calling this idea the CIT or central idea of the text. He defines the CIT as “A 15-18 word past tense statement interpreting what the text meant then.” This CIT is the thrust of what the preacher wants to communicate in his message. All expository sermons should have five main components.
Introduction of the sermon. The introduction of the sermon is the hook with which to grab the audience. Through the introduction, the preacher should capture the attention of the audience and generate interest in the material that will come after. Vines says there are six things that a good introduction should accomplish. It should gain audience interest, introduce the text, state the proposition or purpose of the sermon, establish the relevancy to the audience, promise what the audience will “take away” from the sermon, and state the preacher’s expectations.
The introduction is perhaps the first part of the sermon jettisoned by the preacher for the sake of time but it is evident that a clear and vibrant introduction will gain the trust of the listener and prepare them for what comes next. Mathewson says, “People listen to sermons because they want to learn how to deal with their money, their suffering, their anger, or their sexual urges. When you show them that the text you plan to preach deals with the concerns they face, they are ready to listen.” The introduction is this initial rapport with the audience that many preachers fail to establish. The introduction is helpful for establishing the “life context” with your audience. It takes the text that is not just hundreds but thousands of years old and shows your audience that there is a connection between this ancient text and their modern lives.
Explanation. The sermon may have any number of points depending on the main structure of the text but each of the points should contain an element of explanation. Explanation happens when the preacher conveys the exegetical work that under girds the main stated point. For example, a preacher who presents a sermon on Hosea Chapter 3 might have as his first main point “God’s love is unconditional.” He bases his explanation of the main point on his understanding of the passage after careful exegesis. It is the preacher’s job to convey his understanding of the passage to the audience. However, the audience does not have the benefit of the hours of study that he has completed. He might cite the symbolic relationship between Hosea and Gomer since it is representative of God and Israel. He might note the presence of two imperatives in verse one. He might point out that the command is to go and love Gomer as she is in her present state. All these statements would be explanatory.
Illustration. The second component of each main point is illustration. What is an illustration and what purpose does it serve? Bryan Chapell, in his book Using Illustrations to Preach with Power, says that illustrations “persuade, they motivate, they touch the heart, they explain, and they cause decision-making.” They are points of contact between the preacher, the text, and the congregation. Illustrations help the audience understand the materials presented in a personal way by tapping into the ethos or character of the preacher through shared experience. The most powerful illustrations are personal illustrations. The preacher who balances illustration with other sermon components and illustrates well is on his way to becoming a very effective communicator. There are many printed resources available to the preacher to explore further the importance of illustration.
Application. Application is the part of the sermon where the preacher tells the people what to do with the information. How should this change their lives? What should they think differently now that they have heard the exposition? What should they do differently? The preacher who stops short of making valid application eviscerates his own sermon. Phrase the application in an imperative sentence with an active verb. “Recognize the grace of God in your life,” “Love others the way God loves you” or “Stop trying to earn God’s favor” are examples of application that is imperative and active.
Conclusion of the sermon. The conclusion of the sermon brings closure to the sermon and transition into the invitation. It is similar to “landing a plane.” The journey is completed and a simple restatement of the main application points often suffices to reiterate to the congregation what needs to happen based on the text.
Conclusion
Preaching is hard work but it is also rewarding work. There is joy in knowing that God chooses to use preachers to accomplish the proclamation of His Word. Through an understanding of the purpose of preaching as well as an understanding of the preparation for preaching, the preacher/pastor will possess the passion and the tools to be the herald that God has called him to be. God has not left the preacher without tools or resources to accomplish the task. This paper is not an exhaustive study of preaching philosophy, hermeneutics, or exegesis but a good starting point on which to build and grow. As Paul said to Timothy in 2 Timothy 4:1-2 and as is still true today, “I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction.” Therefore, the preacher should preach all of God’s Word and nothing less.
BIBLIOGRAPHY
Chapell, Bryan. Christ-Centered Preaching: Redeeming the Expository Sermon, 2nd ed. Grand Rapids: Baker Academic, 2005.

_________. Using Illustrations to Preach with Power, rev. ed. Wheaton: Crossway Books, 2001.

Chisholm, Robert B. Jr. From Exegesis to Exposition: A Practical Guide to Using Biblical Hebrew. Grand Rapids: Baker Books, 1998.

Goldsworthy, Graeme. Gospel-Centered Hermeneutics: Foundations and Principles of Evangelical Biblical Interpretation. Downers Grove: IVP Academic, 2006.

_________. Preaching the Whole Bible as Christian Scripture. Grand Rapids: Eerdmans Publishing, 2000.

Greidanus, Sidney. The Modern Preacher and the Ancient Text: Interpreting and Preaching Biblical Literature. Grand Rapids: Eerdmans Publishing, 1988.

Jasper, David. A Short Introduction to Hermeneutics. Louisville: Westminster John Knox Press, 2004.

Kaiser, Walter C. Jr. Toward an Exegetical Theology: Biblical Exegesis for Preaching and Teaching. Grand Rapids: Baker Academic, 1981.

Mathewson, Steven D. The Art of Preaching Old Testament Narrative. Grand Rapids: Baker Academic, 2002.

Pache, Rene. The Inspiration and Authority of Scripture. Chicago: Moody Press, 1969.

Stein, Robert H. A Basic Guide to Interpreting the Bible: Playing by the Rules. Grand Rapids: Baker Books, 1994.

Thayer, Joseph Henry. Greek-English Lexicon. Grand Rapids: Zondervan, 1963.

Vines, Jerry and Jim Shaddix. Power in the Pulpit: How to Prepare and Deliver Expository Sermons. Chicago: Moody Press, 1999.