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.