BOOK SUMMARY: THE ENEMY WITHIN - PART 1: THE POWER OF SIN IN WHAT IT IS - CHAPTER 2 - THE LONG AREM OF THE LAW

THE FLESH IS A RHINO

The only legitimate and authoritative rule over believers is the kingdom and reign of Christ. Indwelling sin is a usurper to the throne. The law of sin pushes us around with promises and threats (Deuteronomy 27 & 28). The Israelite tribes on Mount Ebal should curses while the Israelite tribes on Gerizim proclaimed blessings. 

THE REWARDS OF SIN

Sin promises rewards that many people will sell their soul for. Hebrews 11:24-26 shows us that Moses forsook these rewards.

THE PUNISHMENTS OF SIN

Moses face mistreatment and reproach for not bowing to the law of sin (Hebrews 11:25-26). To disobey the law of sin is to obey God. Self denial is part of sin's punishment. The write of Hebrews speaks of resisting sin "to the point of shedding blood" (Hebrews 12:4). 

AN INSIDE JOB

Indwelling sin is our Judas. This law is not outside of us but within us (Romans 7:17). It's another law that wages war.  There's a sense in which we are captive to the law of sin that dwells in our members (Romans 7:23). Romans 7:18 says that no good thing dwells in our flesh. The law of sin is in some sense Paul and us. This is why the New Covenant assures us that God promises to write his law on our hearts (Jeremiah 31:31-33). No mere external law can win against the law of sin. 

SIN GETS UNDER OUR SKIN

Indwelling sin has some disturbing advantages.

• Indwelling Sin Wears Out Its Welcome

It has settled down in us and is at home (Romans 7:17,20).  Wherever we go, whatever we do, it is there. 

• Indwelling Sin Never Rests

Just when Paul was ready to do something holy and loving, sin was at his elbow (Romans 7:21, Galatians 5:17. It exasperates us.

• Indwelling Sin Does Its Dirty Work With The Greatest Ease

It clings closely to us (Hebrews 12:1). It needs no help from the outside. 

WRESTLING WITH THE RHINO

The more we understand indwelling sin the less we will suffer its effects. The better we know the rhino, the more we hate it. The more we hate it the more we will reach out for grace against is. If we don't find ourselves resisting indwelling sin it might be that we are not saved and have made peace with the rhino.  No one born of God makes a practice of sinning (1 John 3:9). We must run to Christ. Only he can slay this beast in our hearts. 

BOOK SUMMARY: THE ENEMY WITHIN - PART 1: THE POWER OF SIN IN WHAT IT IS - CHAPTER 1 - EVIL AT MY ELBOW

I FEEL THE SAME WAY TOO

Paul struggled with sin as well. Theologians call it indwelling sin. Paul called it:

• The law of sin (Romans 7:23)
• This body of death (Romans 7:23)
• My flesh (Romans 7:18)
• Sin that dwells within me (Romans 7:17)
• Sin (Romans 7:11)
• The law of sin and death (Romans 8:2)

The first step to fighting this enemy is to know it well.

FOUR KEY TRUTHS

Romans 7:21 says, "So I find it to be a law that when I want to do right, evil lies close at hand."

• The Sin That Lives In Us Is A "Law"

This means that sin dwells in us (Romans 7:20).  Law is a metaphor to express power, authority, constraint and the control that sin wields in our lives.  Paul had previously written that God's law is supposed to rule our lives but here we find indwelling sin that seems to win a lot of battles.

Law entices us to obey with offers of reward (you will live long in the land). But law also compels us to submit by threats of punishment for disobedience.  

Law can also be used in a sense like gravity. Law in this sense is a force that can make objects obey. Thus, every urge or inclination (hunger, thirst, sexual drive, fear) is law. Indwelling sin works like this: enticing, threatening, even bullying.

So, in what sense did Christ defeat sin in the believer? Christ has overthrown its rule, weakened its power and even killed the root so that it cannot bear the fruit of eternal death in a believer. Thus, our glorification after death is the second coming of Christ to our soul, when every trace of the law of sin will be no more. 

• We Find This Law Inside Us

It's one thing to critique dissertations on original sin; it's other thing to find yourself subdued by sin's madness and strength. Believers can see the law of sin at work in them. Unbelievers can't feel it.  

• We Find This Law When We're At Our Best

We are aware of this law especially when we want to serve God. But it is not our dictator. Believers still want to do right (Romans 7:21). Though grace prevails in us, it doesn't do so perfectly (Galatians 5:17).  Believers don't make a habit of sinning (1 John 3:9). The new nature refuses to live at peace with sin. This distinguishes believers at their worst from unbelievers at their best. The Spirit of God and the new birth are essential to our struggle against sin.

• The Law Never Rests

Our general and constant desires is to please God (Romans 7:18). But at the same time, the law of sin opposes this (Romans 7:21). The law of sin and death is a constant tug-of-war (Romans 7:14-25). Evil is always close at hand (Romans 7:21). We can feel like Jekyll and Hyde (Galatians 5:17). Only Christ can deliver us.

OUR WISDOM

More important than the previous 4 truths is the truth that God's justifying grace is won for us by Christ's death and resurrection.  The grace of God in Christ and the law of sin and death are the two fountains of all our holiness and sin, joy and trouble, refreshment and sorrow.  The law of sin and the law of the Spirit of life (Romans 8:2) in us are mortal enemies. We get regular check-ups with a doctor but how many of us give such attention to the health of our souls. We must get to know indwelling sin so we can avoid everything that grieves the Holy Spirit (Ephesians 4:30).

BOOK SUMMARY: KNOW THE HERETICS - CHAPTER 3 - MARCION

HISTORICAL BACKGROUND

Marcion (85 AD - 160 AD) was the son of a Christian bishop in Rome. He was a wealthy ship owner and donated some wealth to the church. By 144 AD he had been excommunicated. Prior to this Marcio was involved with a Gnostic teacher named Cerdo. Gnostics taught a spirit/flesh dualism. They viewed the spiritual realm as good and the physical world as bad. It was this aspect of Gnosticism that fascinated Marcion. He imposed this heresy on Scripture and began to teach that the God of the Old Testament was wrathful and vengeful while Jesus Christ in the New Testament was sent by the real supreme God to show us love and peace. Church historian, Henry Chadwick, calls Marcion the most radical and formidable heretic of the church.  He continued to be condemned by later Christians nearly 100 years after his death. A meeting took place between Polycarp (a disciple of the Apostle John) and Marcion. Marcion asked Polycarp if he remembered him. Polycarp answered, "I do know you, the firstborn of Satan." After he was excommunicated, Marcion traveled around to start churches that agreed with him. His influence spread to the Mediterranean and lasted for several centuries until Christian emperor Justinian I made Marcionism illegal. 

HERETICAL TEACHING

Marcio wrote a book called Antithesis. He believed the Old Testament showed a God who doesn't know everything as opposed to Jesus in the New Testament who knew everything. Today, many people wrestle with Scripture and come to a similar conclusion: that there is one God in the OT (Yahweh) and another in the NT (Jesus). Marcion's taught that Jesus Christ was sent by an unknown Father to save us from Yahweh's evil wrath. In his book, Marcio clearly pits the OT against the NT.

• Genesis 3:9 versus Luke 5:22
• 2 Kings 1:9-10 versus Luke 9:54-55
• Isaiah 45:7 versus 1 John 4:16
• Exodus 20:5 versus 1 Corinthians 13:4

Marcion's negative view of Yahweh led him to become anti-Jewish. He believed the church was misguided in their belief that they were True Israel. Thus, he wanted to rid Christianity of all traces of Judaism. Tertullian, a Christian apologist in the 2nd and 3rd century, said that Marcion's main work is the separation of the law and the gospel--in other words, Marcion wanted the completely separate OT and NT. This led Marcion to pick and choose what books of the Bible he wanted to keep as canon (Holy Scripture). Marcion onl allowed for literalistic readings of Scripture. He cut out the entire OT, believing that the OT was only law and that Christ ushered in a new gracious era. Marcion even took out all references to Jesus' Jewishness from the NT books. His Bible was composed of 10 of Paul's letters and a mutilated version of Luke's gospel. He loved Paul and believed Paul was an enemy of the OT Law. The unknown Father of the NT was kind, forgiving, and gracious, unlike the God of the OT.

Marcion's teaching led to a destruction of the humanity of Christ. His dualistic view led him to believe that the material realm was bad. Thus, Marcion was skeptical that a divine redeemer could be born of a woman. If Christ's humanity is denied, then this means that salvation is only for the soul. 

ORTHODOX RESPONSE

Marcion's heresy led the early church to write a lot against him and his teachings. Tertullian wrote Against Marcion (composed of 5 books) and fought against this heresy from 207 AD - 208 AD. Tertullian knew that if Christ's humanity is denied then there's no reason to have faith in Christ. A phantom or a ghost could not truly suffer in the flesh and pay the penalty for our sin. Even the apostle John dealt with the early seeds of Gnosticism and Docetism. See 1 John 4:2-3. 

Tertullian questioned Marcion's authority because he was not connected to the early church and apostolic tradition. Tertullian rightly rejected dualism and argued for the goodness of the material creation (Genesis 1). Tertullian mocked Marcion who ridiculed God's insects but was himself incapable of duplicating their skills. Tertullian pointed out the hypocrisy of Marcion's followers who relied heavily on astrology. 

Opposed to Marcion, Tertullian argued that God is both good and just (Micah 6:8). He taught that justice is seen as an agent of goodness rather than as the enemy of goodness. Tertullian showed how this was relevant for the gospel. If there was no punishment from God for our evil, then how could God deliver us from sin and death? In other words, if God is truly loving and gracious in salvation, then that requires that there be a justice and wrath to be rescued from.

Tertullian also set out to prove that Christ was Creator, rather than opposing the Creator of the OT. Christ promoted Yahweh's laws, gave reality to Yahweh's promises, expressed His attributes, precisely because Christ is Yahweh (John 5:39).

A Greek pastor and theologian before Tertullian, Irenaeus, also spoke against Marcion.  He said that Marcio mutilated the Gospel of Luke and only left a fragment of Luke--having removed all references to Jesus saying that the God of the OT was his Father. He said that Marcio had thus elevated himself above apostolic teaching. Marcion's mutilated New Testament (the first NT "compilation) forced the church to recognize the true canon of Scripture. Marcion's canon was theological--compiled to reflect his teachings. The church's canon was historical--received from the apostles along with the OT that Jesus used. So Marcion's "bible" forced the church to defend the Bible they already had. The church didn't invent the Bible as some people teach. 

• 1st-2nd Century - All NT books were used but no fixed list existed
• 2nd-3rd Century - Core books were widely but other NT books (Hebrews, James, Revelation) were disputed in other regions
• 367 - Athanasius' Festal Letter contained a liste of the 27 NT books we have today
• 382 - The Council of Rome gave an official decision on the 27 NT books
• 393 - The Council of Hippo formally declared the 27 NT books
• 397 & 419 - The Councils of Carthage reaffirmed the same 27 NT books

CONTEMPORARY RELEVANCE

In The God Delusion, Richard Dawkins says that the God of the OT is arguably the most unpleasant character in all fiction. This is a Marcionistic view of God. But by keeping the OT as Scripture: 

1. The church is forced to reconcile both the wrath and love of God. Marcion tried to eliminate the God of wrath. But love that never faces the demands of justice is not Christian love. Gospel love addresses both the good wrath of God and the good love of God (Romans 3:25-26). 
2. The church underscored the history of the Christian faith. God has always been involved in world history. He didn't suddenly appear on the scene when Christ came.

If Christ was not truly human, then he did not truly suffer for every aspect of us. If he was not truly human, then he could not identify with us sinners and could not save us by his bodily death and bodily resurrection. 

DISCUSSION QUESTIONS

1.    Why is it an oversimplification to say that the OT is about justice and wrath while the NT is about grace with no justice?

2.    Where do we see grace and mercy in the OT?

3.    Where do we see justice and wrath in the NT?

4.    What is lost if the church disregards the OT?

5.    How is the gospel destroyed if dualism is true and God did not assume human flesh?

6.    Consider Romans 11:11-24. Like Marcion, did Paul want to ride the church and Bible of everything related to Israel? How should we think about people who are ethnically Jewish?

BOOK SUMMARY: KNOW THE HERETICS - CHAPTER 2 - THE GNOSTICS

HISTORICAL BACKGROUND – The origin of Gnosticism is hard to pin down and several theories exists of where they came from. Gnostics believe that there is secret knowledge to be had that is hidden to most people. They used Christian terminology with different meanings. They hold to a dualism where the physical realm is evil and the spiritual realm is good.  The letter of 1 John seems to dealing with some early forms of Gnosticism (1 John 1:1-4). In the mid 100’s, Irenaeus wrote Against Heresies and refutes several sects of gnostics. His writings gave us most of what know about gnostics until 40 new documents from the late 300’s were found near Nag Hammadi in Egypt. These documents confirm what Irenaeus wrote about. 

 

HERETICAL TEACHING – Here are several categories that describe Gnosticism:

• DEFINITION

1. Gnosis: Secret knowledge, rather than faith in Christ, is the way to salvation. To Gnostics, self-knowledge is knowledge of God and they strove to know the true nature of self and of God.
2. Theology: God is one, transcendent and supreme. But He is utterly silent. Jesus revealed this god. But here are other intermediate gods called Aeons and Archons.
3. Cosmology: The universe, created by an ignorant power, is a prison in which human souls are held captive.
4. Anthropology: By means of gnosis (knowledge), humans can be released from this cosmic prison and return to the transcendent divine world.
5. Experimental: Gnosticism involved alienation and revolt against the physical world.
6. Myth: Gnosticism contained an elaborate mythical system. Each Gnostic teacher created their own new elements and myths.
7. Parasitical: It borrowed from other religions and its members attached themselves to other congregations, even Christian churches.

• BELIEFS

1. Gnostics has a structure of beings in their mythology. Supreme transcendent being  à  Divine Mother à Aeons or lesser gods à Archons.  Yahweh is considered to be an evil Archon. Gnostic writing On the Origin of the World names Yaldaboath as the god of Israel and is said to be petty and crude. He fears the enlightenment of mankind because they are prophesied to overtake him. Thus, Yaldaboath keeps humans fearful and ignorant. Satan is presented as the hero in this account by pointing them to the tree of the knowledge of good and evil. Jesus them comes to dispel the errors of Judaism. Since matter is evil, Jesus did not assume a fleshly body but only appeared to take on flesh in order to show how weak the material realm was.
2. Some gnostic writings give accounts of Jesus’ supposed words where he says that someone else wore the crown of thorns.
3. Others versions of Gnosticism show Jesus as the one who awakens us to our identity as gods. In order to gain access this knowledge in the Father’s book, you had to die. In an act of love, Jesus die to release the power that was in this book. Look at the following poem that shows knowledge as the way to salvation versus Jesus being our Mediator and substitute sacrifice. Notice how Christian language is borrowed to promote heretical teaching.

                Jesus appeared

                Put on that book

                Was nailed to a tree

                And published the Father’s edict on the cross

                Oh, what a great teaching!

• ETHICS

1. Some writing encouraged good works and care for one another. Their dualism led to worldly indulgence. If the spirit realm was good and the material realm was bad then it didn’t matter what you did in the flesh since the spiritual realm was still good. Thus, they abused food and sex while abstaining from having children. It was all about indulgence in pleasure.
2. The Encratites swung the other direction on the pendulum and practiced asceticism. Determined to kill evil matter, they starved their bodies and beat them into subjection. They wanted to be free from their bodies so their divine spirits could be free. Thus, abstinence was promoted as a way to heaven. You find possible evidence of gnostic influence in the early church because Paul wrote against some of these things. Paul’s letters address people questioning the resurrection of the dead because the body was meaningless (1 Corinthians 15), the worship of angels, and ascetic practices (Colossians 2:18-19).

 

ORTHODOX RESPONSE – The Gnostics use of Christian language made it easy for them to incorporate themselves in Christian congregations. Being a gnostic meant you were lumped in with the elite and intelligent people of that time. Paul battled Gnosticism with Christology and pointing them to Christ’s saving work. Christians after Paul defended against Gnosticism in two ways:

1. A defensive and offensive plan were established. Defensively, they identified and excluded gnostic books while identifying the true canon of Scripture.  Offensively, Irenaeus called the Gnostics to repent of pride which was at the heart of their special knowledge and elitism. Irenaeus showed how the Old Testament spoke of Christ to come to save people. Irenaeus showed how Christ superseded the Old Testament without being opposed to it—i.e., Christ was the true temple, Greater High Priest, etc. Irenaeus also showed that Christ was resurrected in the flesh. God’s aim, through Christ’s resurrection, was not to discard our bodies but to transform them.
2. Some Christians tried to reclaim the word “Gnostic” for Christianity. Clement of Alexandria (3^rd century) wrote about Christian Gnostics. This tactic failed and fell into disuse by the late 4^th century.

 

CONTEMPORARY RELEVANCE – The Da Vinci Code, a novel by Dan Brown, appeals to information in the gnostic writings as fact. In the book, some of the characters argue that the early church suppressed all Gnostics writings that promoted Jesus as a divine being. But the reality of history is that the early Gnostics denied Jesus’ humanity, not His divinity. Against Gnostic heresy, the early church contended that Jesus did indeed take on flesh. Gnosticism has also contributed to New Age Spirituality promoted in books like The Secret. “The Power” which is promoted in the secret is a silent entity that lives within you that allows you to become the best version of yourself.  In “The Secret” Jesus is painted as a teacher who understand the Law of Attraction and shows us how to manifest reality through thought. This is not the historical and biblical Jesus who calls people to repent of sin and to come to Him for salvation. Paul tells us people have been deceived so that they cannot truly know Christ (2 Corinthians 4:4-6). This is where true knowledge or gnosis lies: in Christ’s glory displayed in the gospel.

 

DISCUSSION QUESTIONS

1.    What do we make of the idea of a silent god? How does this compare to the God of the Bible (Matthew 4:4)?

2.    How does the resurrection inform our views of our bodies (1 Corinthians 15:20-23)?

3.    How does “listening prayer” embody an aspect of Gnosticism?

4.    Should we expect God to give us secret knowledge apart from Scripture (Deuteronomy 29:29)?

5.    How does Christian knowledge relate to Christian practice? Is it possible to have true knowledge of God without having that knowledge shape our behavior (Titus 2)?

BOOK SUMMARY: PREPARING SERMONS FROM THE PAGE TO THE PULPIT: EXEGESIS TO EXPOSITION IN SEVEN STEPS - CHAPTER 3 - DISCERNING THE BIG PICTURE: HOW NEIGHBORING WORDS SHAPE MEANING

HOW NEIGHBORING WORDS SHAPE MEANING

To do exegesis on any passage one must examine the literary context—the passages before and after the text being preached. The context is also called the co-text. The meaning of a text is shaped by surrounding texts (MY NOTE: And really the whole Bible as it pertains to Christ.) This kind of analysis is called discourse analysis. Once we better understand discourse, we can better understand a given text as part of a holistic entity, not as linear sequences of sentences.  Individual passages are part of a wider literary structure that comprise the author’s message being communicated. While the previous chapter focused on the upper and lower limits of a preachable text, a sermon need not be composed of only a single paragraph or a single unit of thought. But whether you preach a single unit of thought or a larger unit that is still unified, you must always look at the wider literary co-text to preach the passage more effectively.

CONSIDERING THE CO-TEXT

Looking at a whole book of the Bible takes more work that looking at a single passage. 

The Distant Aerial View

First, read the whole book in one sitting Without the book, we would not have the passage. Ask,

• What is the general direction of the book?
• What are the key themes and motifs that stand out?
• What key words are repeated?

The Close-Up Aerial View

How does the passage you want to preach fit into the literary panel or unit section. This is likened to viewing the forest” before “examining the trees.”  Academic commentaries have detailed outlined that can help you confirm your observations.  The sermon passage must be read in light of the larger unit to which it belongs. What is the author’s flow of thought leading up to and out of the passage? The preacher must detect the “connective tissue” between passages.  There are several types of connections between passages:

• Historical Connections – facts or events in space-time.
• Theological Connections – The magi’s question in Matthew 2:2 is born out of Matthew 1:1 where Jesus is introduced as Messiah, Son of David and Son of Abraham.
• Logical Connections – Philippians 2:6-11 is part of Paul’s argument in Philippians 1:27-2:18.
• Psychological Connections – A parenthetical statement is sometimes inserted to connect a passage before and after it. See Acts 1:18-19. 

EXAMPLES OF HOW TO DEPLOY THE CO-TEXT

Considering The Co-Text Of Philippians 2:6-11

Most Pauline scholars believe that Philippians 2:6-11 is an early church hymn. This passage is often preached on its out without regard to the co-text. This unit has a proper upper and lower boundary and can be preached on its own but the larger co-text provides more clarity.  The brief outline will help make that plain.

• Philippians 1:1-11 Paul gives thanks for and prays for the church.
• Philippians 1:12-26 Paul gives an update on his prison circumstances and expresses a desire to come and serve them once again.
• Philippians 1:27-2:5 Paul exhorts the church to be a unified body that serves one another.
• Philippians 2:6-11 Paul holds up Christ as the supreme servant that models for us this mindset displayed in the gospel.
• Philippians 2:12-18 Paul tells the church to work out their salvation for the good of their brothers and sisters.
• Philippians 2:19-30 Paul presents Timothy and Epaphroditus as further examples of those who have the mindset of Jesus Christ. 

The backdrop of the hymn in Philippians shows that is has a practical purpose. Personal conflict replaced with personal service is found in imitating Christ.

Considering The Co-Text Of Matthew 2:1-12

The story of the magi is a complete unit, but has it’s basis going back to Matthew 1:1. Matthew’s aim is to show how Jesus is Messiah, the heir to King David’s throne and the seed of Abraham. Matthew 1:1-4:11 is the opening act with many subdivisions and units that help shape our understanding of the magi’s visit to Jesus.

• Jesus’ Origin – Matthew 1:1-2-23
• Jesus’ Preparation For His Mission – Matthew 3:1-4:11

The story of the magi falls into the first section which details Jesus’ genealogy, the announcement of His birth, the magi’s visit and Herod’s plot to kill Jesus. The account of the magi shows Jesus as Christ-King whom Yahweh has appointed to shepherd, not only Israel, but gentile nations. (MY NOTE: In relation to Biblical Theology, the westward movement from the magi coming from the east indicates a move towards the presence of God as in Eden, the tabernacle and the temple. This indicates Gentile inclusion into God’s presence. Jesus is also presented as ultimate fulfillment of the OT in that his life plays out the events of Israel in many ways.)

Considering The Co-Text Of Ephesians 3:14-21

In terms of pericope boundaries, several options exist. Verses 14-21 could be preached as a whole until. It could be subdivided as well: verses 16-21 or even 16-19. Paul’s prayer has a co-text even though it can stand on its own. Tracking Paul’s prayer in backward movement we see:

• Ephesians 3:14 “For this reason”…this phrase refers to the previous passage of 3:1-13.
• Ephesians 3:1 “For this reason”…this passage begins with the same phrase which refers even further back to  Ephesians 2:11-22.
• Ephesians 2:11 “Therefore”…this phrases refers even further back which means that Ephesians 2:11 is grounded in Ephesians 2:1-10.

Taking it all together, Paul’s prayer is not an isolated prayer. It’s a prayer God’s grace through Christ which unifies formerly hostile groups into one people. The gospel is God’s expression of love for His people but it also results in the unification of Jew and Gentile.

Considering The Co-Text Of Job 42:1-6

The final chapter of Job consists of two parts: 42:1-6 and 42:7-17. But the co-text reveals more to us.

• Job 1-2 Job is presented at a godly family man who is rich. He loses everything.
• Job 3-37 Job and his friends discuss this situation and his friends blame him for his woes. Job also vents to God insisting on a meeting with God.
• Job 38-41 Job gets a massive lecture from God. God presents a divine self-revelation using creation to put Job in check.
• Job 42:1-6 Job realizes that God’s power and knowledge are so vast. There’s no way for him to understand God’s creation, much less why God permits terrible circumstances to come our way. 

Considering The Co-Text Of Genesis 18:17-33

Abraham has a dialogue with God about Sodom, but Abraham is really asking God to spare his nephew Lot. Abraham’s concern for Lot is a consistent theme in Genesis.

• Genesis 12:4-5  Abraham took lot with him when God told Abraham to leave his father’s house and to head to a land God would show him.
• Genesis 13:8-12 Abraham allows Lot to choose property first when their herds grew too big for one area.
• Genesis 14 Abraham rescues Lot after he was taken captive.
• Genesis 18:1-16 Abraham is visited by three mysterious men who eventually reveal a plan to destroy Sodom. Abraham pleads for mercy because Lot lives there.

Taken as a whole we see Abraham’s love and intervention for Lot time and time again. It’s early in the story, but we begin to see how Abraham is a blessing to others as God promised. (MY NOTE: Beyond that, we need to find this story in relation to Christ. Lot is shown to be a key figure in the ancestral line of Jesus. It’s from Lot’s incestuous relationship with his daughter that Moab is born. Ruth was a Moabite women, who married Boaz, from whom Jesus descended.)

Considering The Co-Text Of Daniel 3

The courage of Shadrach, Meshach and Abednego in opposition to Nebuchadnezzar has a co-text. 

• Daniel 2:46-47 Nebuchadnezzar seems to make a profession of faith in Yahweh. This comes after Daniel interprets his dream—a dream which reveals all nations being swept away so that only the Kingdom of God remains over all the earth.
• Daniel 3 Open with what seems to be Nebuchadnezzar backtracking on that supposed profession of faith. A golden statue is made as an object of worship where Daniels’ friends refuse to comply with the King’s orders.
• Daniel 4 shows the King making another declaration about Yahweh.  Several times in Daniel, Nebuchadnezzar can be seen talking about God but not to God.

Taken all together, these chapters show Nebuchadnezzar’s faith journey.  (MY NOTE: More importantly, they show the coming reign of Jesus Christ whose kingdom shall never end. This is why these Hebrew men could stand in the face of opposition. They knew Nebuchadnezzar would one day submit to the Jewish King of all King and Lord of all Lords.)

CONCLUSION
Make sure you grasp the co-text of the passage that will be preached.

BOOK SUMMARY: PREPARING SERMONS FROM THE PAGE TO THE PULPIT: EXEGESIS TO EXPOSITION IN SEVEN STEPS - CHAPTER 2 - KEEPING IT TOGETHER: DETERMINING THE OUTER LIMITS

 

Psalm 14 states, "There is no God." Is that what the text means? No. In context we see that this is what the fool says. The reading of the whole verse dramatically changes our understanding. It's vital to know when a complete unit of thought starts and ends in Scripture. (My note: Simply identifying a complete unit of text does not guarantee you'll arrive at proper exposition as it relates to Christ. But identifying proper boundaries helps to ensure that you're moving in the right contextual direction.) So how do we figure out the upper and lower part of textual boundaries? These several ways are helpful:

 

CONTENT AS A BOUNDARY MARKER

The passage of interest is different from the verses around it and reads like a self-contained unit of thought. Philippians 1:1-30 could be preached as a whole unit. But it could also be broken down into smaller coherent subunits:

• Philippians 1:1-2
• Philippians 1:3-8
• Philippians 1:9-11
• Philippians 1:12-26
• Philippians 1:27-30

 

INCLUSIO AS A BOUNDARY MARKER

Inclusio is an effective communication device where the first and last verses of a unit are conceptually or linguistically parallel to each other. For example, the complete passage of Genesis chapter 1 actually rolls over into chapter 2. Here we see two boundary markers designating this entire section as one unit. Of course, it can be subdivided but textually there's a bigger cohesive unit which contains smaller subunits within.

• Genesis 1:1 In the beginning God created the heavens and the earth
• Genesis 2:4a These are the generations of the heavens and the earth when they were created

 

CATCHWORDS AS BOUNDARY MARKERS

Words like therefore, and, but, now or then can signal a new unit of thought. That doesn't mean the previous unit is necessarily disconnected, but it does signal a shift cuing you into the author's intent to start a new thought (possibly related).

 

VOCATIVE CASES AS A BOUNDARY MARKER

(MY NOTE: The author doesn't explain what vocative means and assumes the reader understand Greek. Vocative comes from the Latin word vocare--which means call. It refers to when you are calling out to someone or directly addressing them. Non-vocative is when you are speaking about someone as opposed to speaking to someone. The vocative case highlights relationship, emotion, clarifies who is being spoken to and sometimes signals a shift in tone.)

 

Ephesians 5:15-25 has a couple of vocative cases that signal complete units of thought which can be preached as subunits of a larger text. That means you can preach one sermon with subpoints relating to these vocative cases or you can preach separate sermons and let them stand alone, while still connecting surround passages for larger context.

• Ephesians 5:22  Wives (vocative/direct address)
• Ephesians 5:25  Husbands (vocative/direct address)

 

RHETORICAL QUESTIONS AS BOUNDARY MARKERS

Romans 6 shows Paul's use of rhetorical questions which subdivides a larger unit of text and thought as it relates to the justifying and saving grace of Christ.

• Romans 6:1 What shall we say then? Shall we go on sinning that grace may increase?
• Romans 6:15 What then? Shall we sin because we are not under the law but under grace?

 

CONCLUSION

With boundaries of the passage established, the next step in sermon-writing is to examine the neighboring textual-literary context. This helps to see how the text is affected by its surroundings. (MY NOTE: I've often referred to this a zooming in and zooming out. Look at the pollen under a microscope, but then back away to see the whole flower so that you know what you're actually looking at.)

BOOK SUMMARY: PREPARING SERMONS FROM THE PAGE TO THE PULPIT: EXEGESIS TO EXPOSITION IN SEVEN STEPS - CHAPTER 1 - INTRODUCTION: THE PROBLEM

THE PROBLEM
Some sermons are biblically correct and theologically correct though they are still not expositional. Correct exegesis doesn't guarantee correct exposition.

THE TROUBLE WITH MORALISTIC SERMONS

• In the moralistic sermon the heroes are the biblical character in the story and the congregational members who follows that biblical example. Instead of moralistic sermons based on the character in view, the sermon would demonstrate the greatness of God whom these humans serve. Sermons need to be Christocentric or theocentric in order to see the actual hero of Scripture.

• Moralistic sermons are not life-giving because they are expressions of conventional wisdom and/or self-help.  Scripture, like Jesus' words (John 6:63) possesses the power to instill new life in the hearers, not just offer sensible advice or sage counsel.

• Moralistic sermons perpetuate negative stereotypes of how to understand the Bible. A pastor's preaching--for better or worse--models for the congregant how to read, interpret and apply the Word of God. The authors of Scripture did not intend for the text to be understood a dozen different subjective ways. He meant something definite by it. The exegete must work to determine authorial intent.

THE TROUBLE WITH SPIRITUALIZED MESSAGES

This happens often in narrative. The story becomes a vehicle to illustrate a spiritual reality or moral. The historical and theological significance is lost in this type of sermon. 2 Samuel recounts David bringing the Ark of the Covenant back to Jerusalem. Setting goals and working towards them should not be the point of that text. 

TROUBLE FINDS A SOLUTION: EXPOSITORY PREACHING

Pastors should not simply preach from the Bible but preach the Bible itself. When the Bible is preached correctly then we encounter the living God. 

ASSEMBLING THE PUZZLE

The author admits that as a professor of Greek, he was able to teach the language and exegesis at seminary but the seminarians were still incapable of doing expositional preaching. It's possible to know the elements of Greek exegesis and still be disconnected from biblical preaching.  Walter Kaiser observes:

"Students [have been taught] how to parse the verbs; to identity grammatical forms in Hebrew, Aramaic, and Greek...to analyze the passage historically and critically...[yet] the very discipline that should have mapped out the route from exegesis to proclamation has traditionally narrowed its concerns too severely. As a result, exegesis has been the one subject most quickly jettisoned by pastors in the pulpit."

Many pastors give up exegesis and resort to preaching messages loosely based on the text. Other head the other direction and their sermons suffer from information overload--becoming convoluted history lessons that pack very little spiritual nutrition. 

• The Exegete As An Editor - For any given passage, many socio-historical facts, numerous word studies, a lot of grammatical observations, and various theological insights never see the light of day in a sermon. That's exactly how it's supposed to be. Less seasoned exegetes assume they need to show all of their work to the congrgation.
• The Exegete As A Reader - In a hurry to write a sermon, exegetes can be guilty of rushing through the sacred text because they have prior biblical and theological knowledge or familiarity with the text. 
• The Exegete As An Auditor - If the love of your life wrote a letter to you and you know you wouldn't see them for years to come, would you rush through the letter or analyze every word and sentence? God's Word is a self-revelation. It deserves close attention. 
• The Exegete As A Theologian - Whatever text is in view, it only speaks partially on a matter. That partiality must be integrated into what the entire Bible says on that matter. This move towards exposition represents a move from exegesis to biblical theology and systematic theology..
• The Exegete As A Coach - The expository sermon moves from the pages of Scripture to the lives of the hearer. Application must ensue. The congregation needs to be urged to respond to God in specific ways.

WHO IS THIS BOOK FOR?

The target reader is for someone who preaches from a pastoral perspective rather than an academic one. It's for the pastor who wants to help church people encounter God so that by His Spirit their lives are changed to image Christ. Expository sermons should never devolve into information download. The chief end of preaching must always be a sanctificational encounter with the God of the text. 

The author assumes that the reader readily acknowledges the massive imperative for the exegete to locate any given text within its social-historical background. 

Preachers can improve not only in homiletical skills but in exegetically and expositional skills. The book is narrow in focus. It does not deal with homiletics or exegesis. It focuses on moving from exegesis to exposition. The focus of the book is not the various genres of Scripture--which belongs to exegesis. Again, the focus is not the how-to of exegesis but the process of moving from exegesis to exposition.