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29/07/2025

2 Corinthians 1:3-5, Encouragement
by Matt Slick
"Blessed by the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort; 4 who comforts us in all our affliction so that we may be able to comfort those who are in any affliction with the comfort with which we ourselves are comforted by God. 5 For just as the sufferings of Christ are ours in abundance, so also our comfort is abundant through Christ."
Introduction
When life is tiring, when you are struggling with your sin, when family members aren't saved, when bills aren't paid, when school is difficult, when work is exhausting, when your health is failing, when your loved ones are hurt, when the future is unsure, and when a good friend leaves, it is easy to be discouraged.
Discouragement is a thief. It steals your vitality, your zeal, your joy, your peace, and your contentment. If discouragement dwells long with you, its friends will soon join. Their names are fatigue, hopelessness, despair, self-pity, depression, doubt, and bitterness. Sometimes, discouragement can be so strong that you even don't want to go on living.
Discouragement is dissatisfaction with the past, distaste for the present, and distrust of the future. It is the result of blindness. It is ingratitude for the blessings of yesterday, indifference to the opportunities of today, and insecurity regarding strength for tomorrow. It is unawareness of the presence of God, unconcern for the needs of our fellow man, and unbelief in the promises of His Word.
If we have nothing to rely on, or we forget our blessing and look to our circumstances, then that is when discouragement begins to take hold. Instead, what we need is encouragement. We need hope and peace and the knowledge that the Lord knows our troubles has great concern and compassion for us and is not leaving us unloved or uncared for.
Keeping your eyes on Jesus is the best way to be encouraged. In Him you can have comfort and peace and encouragement. You need to find Him and His words, and by faith rest in Him.
1. Be encouraged because God is a God of mercy and comfort. Verse 3. Blessed by the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort
1. God is called the Father of Mercies.
1. In the Greek the word "mercy" is oiktirmos. It means compassion, pity, mercy. And, it is something that is felt in the heart. In God's very heart, He feels mercy toward you.
2. He is the author of mercy. His mercy toward you brings salvation, the forgiveness of sins and deliverance from eternal damnation... and this, because of Jesus, because of His sacrifice, because of His shed blood for you.
1. God is the God of mercy: Psalm 86:5, "You are forgiving and good, O Lord, abounding in love to all who call to you."
3. The word in Greek for "comfort" is paraklesis. It means, exhortation, comfort, and encouragement.
1. In fact, a form of this word, parakletos is used for the Holy Spirit. That is why the Holy Spirit is called the Comforter in the KJV in John 14:26: "But the Comforter, [which is] the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.
1. In the NASB the word is rendered "Helper."
2. All this shows you that God is a God of Comfort, of exhortation, and of encouragement.
4. All comfort comes from God who is the God of comfort, of mercy, and love.
1. It isn't an angel, or a cosmic force, a pill, psychotherapy, or a quick and clever slogan that warms your heart and lifts you up. It is God.
5. But you may ask, "How is the Comfort received from God?"
1. By faith - because God says He is the God of comfort, then you need to believe it and act upon it; that is, you need to trust Him and receive His comfort as He provides it.
2. From others - God uses His people to comfort you. When you have a problem doesn't the Lord send someone with an encouraging word, a helping hand, or a shoulder to cry on.
3. Through His word - reading and hearing - The words of God are beautiful and there for our instruction and encouragement.
4. By the Holy Spirit. He is called the Comforter. He indwells you.
2. Take encouragement because God is there in your afflictions. Verse 4 - "who comforts us in all our affliction . . . . so that we may be able to comfort those who are in any affliction with the comfort with which we ourselves are comforted by God."
1. Affliction (NASB) ("trouble" in the NIV) in the Greek is the word is thlipsis. It can be translated as tribulation, trouble, anguish, persecution, burden, and, of course, affliction.
2. Afflictions come in all different shapes and sizes.
1. Sickness, financial difficult, loss of a loved one, an unsure future, an auto accident. But also, and this is something very important, affliction occurs in the heart in that place where we get frustrated, confused, and hurt.
2. Why do we have afflictions?
1. Because we live in a fallen world.
3. And it takes a world with trouble in it to train Christians for their high calling as children of God, and to carve upon their souls the features of the face of Christ.
3. James 1:2-4 says, "Consider it pure joy, my brothers, whenever you face trials of many kinds, 3 because you know that the testing of your faith develops perseverance. Perseverance must finish its work so that you may be mature and complete, not lacking anything." (NIV)
1. So then, afflictions are a way of making you better. And that is how they should be tackled: as the testing and strengthening of your faith -- through the comfort and mercy of Jesus.
2. You don't have to worry whether or not He is going to take care of you. He already has, (THE CROSS), He is currently doing so, and He will continue to care for you. After all, aren't you more valuable than sparrows and He cares for them.
3. YOU SHOULD BE ENCOURAGED BECAUSE YOU CAN BE INSTRUMENTS OF COMFORT TO OTHERS. Verse 4 " . . . so that we may be able to comfort those who are in any affliction with the comfort with which we ourselves are comforted by God."
1. This glorifies God -- to comfort others.
2. Being used by God makes you feel good - that isn't the only reason to help someone, but it does feel good when the Holy Spirit uses you to do good.
3. You need to praise God that you have even had afflictions so that you can be able to help others.
4. How many of you, because of a trial, have been able to help another better because of that trial?
1. You see, God does not comfort you to make you comfortable, but to make you comforters.
1. Lighthouses are built by ship-wrecked sailors. Roads are widened by mangled motorists. Hospitals are built by those who were sick. Where nobody suffers, nobody cares. When you suffer you learn to care. That is why God does not comfort us to make us comfortable, but to make us comforters.
2. But don't forget, He suffered first.....
4. You should be encouraged because the comfort you receive from God comes through Jesus. Verse 5. "For just as the sufferings of Christ are ours in abundance, so also our comfort is abundant through Christ."
1. This means that all comfort, encouragement, and hope that you receive through people, through the Word, or through circumstances are filtered through Jesus.
2. Therefore, the comfort is pure, good, and right.
3. It is received by faith.
4. Where our sufferings are abundant, so is our comfort.
5. This comfort is a spiritual comfort - received by faith, by active choice.
Conclusion
Encouragement is something that belongs to you as a Christian. You do not have to live in a world of hurt and doubt. You don't have to live alone. You don't have to weep in solitude. You have the body of Christ to lift you up. You have the Word of God to teach you. You have the Holy Spirit indwelling in you who warms your soul.
You have the God of encouragement waiting to show you His mercy and love.
But you need to trust. You need to remember the Lord's blessing. You need to depend on Him. You need to keep your eyes on Jesus and Him alone.
Jesus said, "Come to me, all you who are weary and burdened, and I will give you rest," (Matthew 11:28).

29/07/2025

Sermon Study Notes
Passage: 2 Timothy 4:1-4
Date to be Preached: July 19, 2015

TITLE : Why Doctrine?
SUBTITLE: What is Muppet Theology?

PASSAGE: 2Tim 4
1 I 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: 2 preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching. 3 For the time is coming when people will not endure sound teaching, but having itching ears they will accumulate for themselves teachers to suit their own passions, 4 and will turn away from listening to the truth and wander off into myths. (2Tim 4:1-4, ESV)
SENTENCE SUMMARY OF PASSAGE: Pastors have the responsibility to preach true doctrine.

DESCRIPTIVE SUMMARY: Paul writes to Timothy and challenges him to preach faithfully and strongly. He warns him that people, members, will not endure, desire his teaching and will instead seek out people who agree with what they want to believe.

WHERE ELSE IS THIS FOUND IN BIBLE?

WHAT IS THE EXEGETICAL,
THEOLOGICAL AND APPLICATIONAL IDEA OF THIS PASSAGE?

EXEGISIS
V.1 -charge - adjure
Who is to judge - going to or about to judge
In the presence of - Before the face of. In the sight of.
By his appearing and kingdom -a very emphatic swear, adjuring - connects to charge
Our ministry we do is before, in front of, the very face of God.

V.2 - Preach - to proclaim aloud, publicly - First aorist active imperative of κηρυσσω. - a simple command to do once or each time
The word - The Scriptures, Jesus (John 1:1). God’s word

Exhortations to the pastor (Timothy) to do for the benefit of the congregation. He is not given a choice but charged to do it.
Be ready - be instant, be ready, be on hand - be at one’s task, be about your job, labors
In season and out of season -any time, any place
Reprove - admonish, convict - In NT used to refer to revealing someone’s sins. Speak to someone doing wrong and attempt to show them why it is wrong
Rebuke - censure, admonish - responsibility of the pastoral oversight - Tell those doing wrong to stop.
Exhort - urgently counsel, urge -
V.3 - this verse and verse 4 give the reason why we are to follow the imperatives of v. 2
( διδασκαλίας, doctrine) The concrete follows, teachers. He who despises sound doctrine, leaves sound teachers; they seek instructors like themselves - Gnomon
Itching ears- to scratch, tickle
To fulfill their own lusts they will surround themselves with teachers who will say what they want to hear. People will pick and choose who they want to listen to

V.4 - will turn away from listening - The ear of man does not brook teachers who are opposed to the lusts of the heart. - Gnomon
Stopped up their ears and turned away. Like a kid saying, “I can’t hear you!”

OUTLINE OF THE PASSAGE
1. Paul’s Charge
a) In presence of God and Christ
i. Judge of living and dead
b) His appearing and kingdom
c) Preach the Word
i. In season and out
d) Reprove, rebuke and exhort
i. Complete patience and teaching
2. The coming time
a) People won’t endure right teaching
b) Will gather up false teachers
i. To suit their own passions
ii. Turn away from truth
1. Wander off into myths

THRUST OF PASSAGE: Right doctrine must be preached and heard.
THESIS: We need to have a right understanding of doctrine
INTERROGATIVE: Why do we need a right understanding of doctrine?
TRANSITION: We need to have a right understanding of doctrine because these truths will keep us from falling from faith.

PREACHING OUTLINE
A. Knowing the situation
a) What do we mean by doctrine?
i. Webster’s definition - a set of ideas or beliefs that are taught or believed to be true
ii. A set of beliefs about God and anything related to God
1. For some that is limited to those areas which God is clearly seen
2. For others, God is seen in everything, so doctrine affects every area of life.
iii. Paul uses three phrases to describe doctrine in this passage
1. The word
2. Sound teaching
3. The truth
iv. This pastoral letter for pastor Timothy includes a doctrinal charge
b) Remember that your ministry is done in the presence of and before the face of God
i. A strong doctrinal statement
ii. A charge, plea
1. Know who drives your ministry
2. Know who is holding you accountable
a) Not just done in God’s presence
b) We will be judged for the doctrine we hold and teach
i. WE ALL teach doctrine, not just pastors
1. Parents teach their children
B. Hear the charge, the imperatives
a) Preach
i. The Word - Scripture
1. Doctrine is never our word, but God’s
2. The form of the word means to proclaim aloud, publicly
a) It is a simple command, “every time you speak God’s Word.”
i. Col 1:28
b) Be ready
i. Implies that there is some study and preparation on your part
1. You cannot speak to what you do not know
ii. in season and out of season
1. Anytime you speak, any where you speak
c) Reprove
i. Admonish, correct
1. Speak to someone doing wrong and attempt to show them how it is wrong
2. Right doctrine reveals wrong thinking
d) Rebuke
i. Censure, disciplining words
1. Calls a wrong a wrong and calls the guilty party to stop and repent
2. Right doctrine reveals wrong actions
e) Exhort
i. To urge, urgently counsel
1. Pleas for right living
2. Right Doctrine show the right way to live our lives
f) Complete patience and teaching
i. This is a life long commitment
1. It won’t happen overnight
a) There will be falls
i. Get back up
C. What happens if our doctrine is not right?
a) You won’t want to listen
i. Won’t endure or tolerate
1. Seeing in much of our culture today
2. True doctrine will conflict with their lifestyle
a) They will choose the lifestyle over truth
i. Romans 1:21-23
b) You will seek out those who teach what you want not what God wants

i. Accumulate - collect, surround themselves with
1. Those who say what they want them to say
a) They will hop until they find what makes them feel good
c) You will turn away and wander
i. There is always something better out there
1. Seeking the next best feel good help
ii. Wander into myths
1. Truth - God will save, you shall have no other God before you
2. Myth - “You have God within you, release your inner God”
a) “Be the best you that you can be.”
i. Question the motive
3. Truth - God will provide and care for you Matt 6:33
4. Myth - “Only the strongest win.” “He who has the most toys wins.”
D. What can we do?
a) Start at the heart
i. Where is your heart?
1. Are you set upon our Lord?
2. Do you know the saving power of God?
b) Become a lifetime disciple, student
i. Study, learn and ask questions
ii. Get involved in a Study, small group
iii. Never stop seeking God

29/07/2025

Sermon Thesis & Expanded Sermon Outline Worksheet

Determine the Sermon Thesis and Main Points
(Preaching God’s Word – pp. 100-114)

The Sermon Thesis: The Sermon Thesis statement is the essence of the Text Thesis (writer’s focus in passage) in a sentence that communicates to your listeners. The Sermon Thesis statement is the biblical truth of the preaching text applied to life today. This is also referred to as the sermon’s Big Idea or the homiletical idea. It is the one thing the sermon is saying from the biblical text. The balance of your sermon will evolve around your sermon’s thesis.

a. Sermon Thesis Examples: (also see Preaching God’s Word – pp. 102, 103)

• Thank God regularly for the Christians you know because of what God has done for them and is doing through them. (1 Thessalonians 1:2-10)
• Win respect for yourself both by the way you live and the way you teach. (1 Timothy 4:12-16)
• You are not the person you used to be; therefore, don’t handle life as used to handle it. (Romans 6:1-14)
• The shortest distance between two points may be a zigzag. (Exodus 13:17,18)
• When the effect of the gospel is all-important in the church, the force of the gospel is unstoppable in the world. (Romans 12:1-17)
• If you use the law as a ladder to heaven, you will be left standing in hell. (Romans 2:1-19)

b. Suggestions for framing a Sermon Thesis Statement (Robinson):

- State the idea as simply and memorably as possible.
- State the idea in concrete and familiar words.
- State the idea so that it focuses on response.
- State the idea so that your listeners sense you are talking to them about them.


EXERCISE #1: Mapping Out Your Sermon

In completing this worksheet for your sermon, please note the examples on pp. 183 & 184 of Preaching God’s Word: This will give you a snapshot of your sermon at a glance.

Your Biblical Text:

Your Initial Sermon Title:

The Biblical Context (from Biblical Exegesis Worksheet):

Text Thesis Statement (the biblical writer’s thesis from Biblical Exegesis Worksheet):

Text Outline (the biblical writer’s outline from Biblical Exegesis Worksheet):

Crossing the bridge (what principle/application am I bringing over to serve as my sermon’s focus?):

My Sermon’s Thesis Statement in a full sentence (the text thesis worded for my audience):

My Sermon’s Outline (basic points in full sentences supporting your sermon’s thesis):

Note: In narrative or visionary sermons, the outline may proceed scene by scene as opposed to point by point; in an inductive or pragmatic sermon, the outline may proceed clue by clue. Let the flow of your Biblical passage and your chosen Sermon shape guide you.
EXERCISE #2. What Shape/form will you sermon take?

Now that you are clear on your Sermon Thesis, how will you organize your sermon to get these ideas across to your audience?



1. What work is this sermon going to do? How do you see this sermon engaging and impacting your audience? In this sermon are you accomplish your sermon’s purpose by:

a. Using a deductive approach - making an argument, explaining an idea, applying a principle, proving a proposition OR
b. Using an inductive approach - solving a mystery, telling a story, painting a picture, singing a song (see Anderson)?

Why will you choose this approach for your sermon text?

2. Will this sermon take a cognitive (appeal to the mind) or affective (appeal to the heart) direction?

Why?


3. What form will this sermon take (think of Anderson’s five categories of sermon form - declarative, pragmatic, narrative, visionary, or integrative)?

Why will you choose this form to accomplish your sermon’s purpose?



EXERCISE #3: Fleshing out Your Sermon:

Writing an Expanded Sermon Outline:
1. Write in complete sentences to show the development of thought logically and psychologically. How are you going to keep people on the bus and travelling with you all the way to the destination?
2. Insert the preaching idea into the outline at the place where you will first state it.
3. Write out the transitions in brief paragraphs between the points.
4. Using brief phrases, list throughout the outline the illustrations and applications you intend to use.

Based on your Sermon Thesis and the Sermon Points from Exercise #1 above, now construct a expanded Sermon Outline that will form the framework the will guide your sermon’s development as you add additional elements (quotes, illustrations, applications, media, etc.) in preparation for writing your final Sermon Manuscript.

For this outline, use complete sentences to focus your thinking. Your first attempt at an expanded outline for your sermon should include these parts (use the attached Romans 8 outline below as a model for a deductive sermon):

Sermon Text:

Sermon Title:

Sermon Thesis:

Sermon Outline:

1. Point One (verse)

Subpoint 1
Subpoint 2

Transition

2. Point Two (verse)

Subpoint 1
Subpoint 2

Transition

3. Point Three (verse)
Subpoint 1
Subpoint 2

Conclusion:

Note: This expository sermon outline included gives you and idea of what an expanded sermon outline looks like. The thesis and points could use more memorable and vivid statements. Note the transitional statements that move you from one point to the next. In different sermon forms, the outline looks a little different, but every sermon has a structure. What will yours look like?

Expanded Sermon Outline Example: (Based on Romans 8:31-39)

Sermon Thesis: To convince believers that nothing can separate them from God or lessen their standing as a child of God.

Sermon Outline: (minus illustrations and applications to be added later).

I. Great believers have been convinced that noting can interfere with their
relationship with God (vv.38,39).
A. Great believers have stated categorically that nothing can interfere
with their relationship with God (v. 38 a).
B. Great believers have pointed out that nothing – even extremes – can
separate them from the live of God (vv. 38b-39).
i. Things done in life cannot separate us.
ii. Circumstances cannot push one to a point of separation.
iii. Individuals cannot separate themselves.
C. Great believers see God’s love in Christ is irrevocable (v. 39b).

(Transition: This idea of no separation may be acceptable to for great believers, but such believers do not face the struggles that we common, average Christians face,)

II. Most/many Christians struggle with issues that cause them at times to wonder about their relationship with Christ – either separation or standing – despite what the Bible says (vv. 33-37).
A. Christians often struggle with:
i. A lifestyle that seems to contribute to accusations of guilt that affect their relationship with God (v. 33 a).
ii. The assumption that God will not put up with our continuing sinning (v34a).
iii. The belief that the circumstances of life demonstrate that God is displeased with us.
B. God’s word affirms that:
i. No charge against us can stand (v. 33b).
ii. God will not condemn us (v. 34b).
iii. The sufferings of this life are not an indication of God’s moving away form u s; in fact, we can succeed in the face of such adversities (vv. 36,37).

(Transition: It is nice to hear that not charge can stand, God will not condemn us, and that the difficult circumstances are the lot of all believers. However, how do I know that these statements are really true for me? What proof do I have?)

III. God has demonstrated His love to us to prove that, since he has given us the most expensive gift He could, He will take care of that which causes us to fear separation (vv. 31,32).
A. God affirms He is for us (v. 31).
B. God’s proof is that He gave His Son and will in turn do more (v. 32).
i. He volitionally and emotionally gave up His Son for us.
ii. If He will give us His Son, He’ll make sure nothing can separate us.

Conclusion:

29/07/2025

A GUIDE TO BASIC EXEGESIS
Charles L. Echols, Ph.D.

INTRODUCTION
The term “exegesis” derives from the Greek ek and hegeomai, or “to lead/draw out.” The idea then is to draw the meaning from a passage of Scripture. The antonym “eisegesis” refers to reading meaning into Scripture that is foreign to it. Unless exegesis is conducted carefully, it is possible to commit eisegesis.
Exegesis is at least as much of an art as it is a science. That is, there are many methods, and this guide is simply one. The basis procedure is to distinguish the meaning of the original author as determined in the original context and then to work outwardly into wider contexts (e.g., Isa 40:1-11, Isa 40, Isa 40-55, Isaiah, Old Testament; John 1:15-18, John 1:15-36; John 1; John, New Testament). No matter which method you choose, it is axiomatic to begin with the text itself, since to begin otherwise leads to eisegesis.
This guide presents exegesis as a five-step process, which may be picture as a four-scoop ice-cream cone:



1. WHAT IS THE TEXT? (TEXTUAL CRITICISM)
We have no autographs (originals) of the Old or New Testament. The Scripture that we have reflects copies of the autographs (or more actually, copies of copies). In the Old Testament, for example, there are different “witnesses” (i.e. Hebrew texts) such as the Masoretic text and the Dead Sea Scrolls, and different “versions” (i.e. translations of Hebrew texts) such as the Pesh*tta and Septuagint. Similarly the New Testament has different witnesses (e.g., Papyrus Bodmer [75], Codex Sinaiticus [א]) and versions (e.g., the Vulgate). The problem is that there are literally thousands of instances of disagreement among and between the various witnesses and versions. How, then, do we know what is the best text? This is the task of textual criticism, which is the first step in exegesis, since otherwise all subsequent steps build on an uncertain foundation.
If you do not know Hebrew and Greek, you will not be able to do textual criticism. In this case, you should compare the translation of your passage between at least three modern versions, e.g., NRSV, ESV, NAU. Where there are significant differences, learn more about them by consulting at least three critical commentaries.
Whether you do textual criticism from the original languages or by resorting to the commentaries, you should wind up with the best reading of the text. It is this reading that forms the basis of your exegetical work.
2. WHAT DOES IT SAY?
2.1. Delimit the Unit
Once you have determined the best reading of your passage, read the translation over and over again. Next, delimit the passage/unit/pericope (1) externally, from its surrounding context, and (2) internally, i.e. determine the major structural units to the passage.
There are several methods for both types of delimitation. The unit may, for example, lend itself to form criticism. If the unit is poetry, and it is surrounded by units of prose, then there are clear formal grounds for delimiting it externally thus. Or it may be a proverb, or a genealogy, or a hymn which contrast from the surrounding genres. Particularly helpful for internal delimitation is the grammatical and/or literary method. Watch for as changes of person (e.g., from third-person to first-person speech), time (e.g., past to present), and topic (e.g., salvation to judgment). Such changes signal a movement from one section of the passage to another.
A good way to chart the passage’s internal structure is to write it on a sheet of paper, then draw a line in the text where you see such changes. In poetry go verse by verse. In prose you will probably work with more than one verse. Then group individual verses into larger sections. Summarize each verse/section. This process should give you an exegetical outline, with the larger sections the main points (e.g., A., B., C., etc.) and the smaller sections or verses as sub-points (e.g., A.1., A.2., A.3.). Determine the main point of the verses by summarizing each into a single statement, and the main point of the passage by consolidating the section summaries into one, clear statement.
There are two main reasons to delimit the passage. Internally, it identifies the major movements within the passage. For example, if the passage has four main sections, the teaching/preaching should reflect this in four main points. Externally, it ensures clarity of focus. This is not to say that the surrounding passages are unimportant; rather they may obscure or complicate the idea of the passage under study. Occasionally, the reverse occurs, i.e. making a separation where it should not be, as is the case with Pss 42 and 43. The refrain “Why are you cast down, O my soul?,” in 42:5, 11; and 43:5 suggests that the two psalms should be read as one. Although both contain many of the forms of the psalm of individual lament genre (lament, 42:3a; 43:5; mention of foes, 42:9b/43:a-b; confession of trust, 42:11b; 43:2a), Ps 43 has a petition (v. 1, cf. also v. 3). Even though the psalmist utters several expressions of faith in Ps 42, the petition reveals that s/he is confident enough to ask God to deliver him. A sermon or teaching on Ps 42 alone would, thus, miss the opportunity to make a major point: strong faith leads to conviction (cf. Heb 11:1).
2.2. Word Studies
As you read and re-read the passage, you will see that one or more words are especially significant or enigmatic. Both types must be studied and explained. The basic resources for this step are lexicons, dictionaries, and articles on the word in question (either from dictionaries such as the New International Dictionary of Old Testament Theology and Exegesis (or journal articles).
2.3. Figuration
Scripture, especially poetry, is full of figures of speech. Some are simple, but the meaning of others is difficult to determine. The latter must be explained in plain English (i.e. do not explain figures of speech by figures of speech). The basic resource for this is E. W. Bullinger’s Figures of Speech Used in the Bible (New York: E. & J. B. Young, 1898), but word study guides and good commentaries may also be consulted – especially to see how the figure applies in the context of your passage.
2.4. Context
The following are some of the fundamental contexts identified by VanDevelder that you should consider as you exegete your passage. There may be others as well.
2.4.1. Historical context
When in the history of Israel was the passage spoken or written? Who was the speaker/writer? What was the historical setting (Sitz im Leben) in which s/he wrote it? Who was the speaker/writer’s intended audience? Why was the passage spoken/written?
2.4.2. Social context
Once you determine the historical time of the passage, you should ascertain its social setting. Many times the book in which the passage occurs will determine this, but there are usually clear statements or less-obvious clues in the passage itself.
2.4.3. Literary context
• “What is the overall literary structure of the book? Where does your passage appear in that total structure?”
• “Now look at the major block or unit within the book to which your passage belongs. How does your text function within that unit – as introduction, transition, part of development, climax, conclusion, or something else? How does this context affect the meaning of your passage?”
2.4.4. Literary-historical context
• “Usually a passage has two or more historical contexts. First it was spoken orally to an audience of one or many. Then it was written down and included in a literary document of book with a different audience. In other cases, the passage has passed through several stages, all in written form. Each of these stages had a different historical setting. Do you see more than one stage in the life of you text? Has it gone through one or more stages of modification and reinterpretation?”
• “Does your passage use earlier traditions or traditional elements (forms, motifs, concepts, verbal images, etc.)? Does it use them in the traditional way, or does it make some addition or change in them?”
3. WHAT DOES IT MEAN? (CRITICAL METHODS)
Thus far you will probably have used one or more of the many methods of biblical criticism (e.g., textual criticism, form, grammatical/literary criticism, tradition and redaction criticism). You may, however, wish to take the results of your exegesis thus far and apply another critical approach. Be aware of the strengths and weaknesses of any method that you choose. Some can be very subjective (e.g., source criticism, reader-response). Moreover, you may wish to use a combination of approaches. A good resource for the traditional methods is John Hayes and Carl R. Holladay, Biblical Exegesis: A Beginner's Handbook (Atlanta: John Knox Press, 1982). Until recently, grammatical and literary criticism predominated.
In the last twenty to thirty years, many new approaches have been developed. Canonical criticism, for example, affirms the results of historical criticism, but recognizes its failure to reach a consensus in many areas. It thus exegetes with a view to the meaning that the wider canon affords to a given passage, i.e. it takes “the forest” view. A major contemporary approach is liberation criticism, which maintains that those in power have distorted the meaning of Scripture for the oppressed. Scripture must therefore be liberated from this hegemonic stance if it is to minister to the oppressed. Liberation criticism has led to the development of many other approaches which share the basic criticism of a monopoly hold on Scripture by one set of interpreters over the rest of society. Many of the newer methods are more properly hermeneutical than exegetical approaches in that they seek to apply an approach with presuppositions or interests that are not immediately in the biblical text. They seek to deconstruct Scripture to make it relevant to their respective audiences/communities. For example, a basic presupposition of feministic criticism is that, since the Bible was written in androcentric times, the patriarchal worldview dominates and distorts the text. Feminist exegesis, then, attempts to filter out the androcentric bias. The same basic concern applies to many of the newer approaches, e.g., postcolonial, indigenous/adivasi/Dalit, and disability criticism. Although the newer approaches alert us to problems in the older methods, they are not problem free themselves. Some (e.g., reader-response) have little or no controls so that Scripture can be interpreted in ways that most readers would find idiosyncratic and distorted. Others have clearly stated agendas that, despite their well-intentioned purposes, may also tend towards eisegesis rather than exegesis. Perhaps the best method is to determine what a passage meant to its original audience, and then apply one or more of the newer methods. Clearly this is somewhat simplistic, but it has the advantage of minimizing the chance of interpretive distortion.
4. WHAT IS ITS THEOLOGY?
Whichever exegetical method you choose, as you apply the aforementioned steps to your passage, one or more theological emphases will probably have emerged. If not, however, go back and read the passage asking questions such as what it says about God and humanity as well as the basic theological categories such as sin, salvation, forgiveness, mercy, judgment, election, covenant, mission, etc. VanDevelder’s tips are helpful:
As you explain what it meant then, keep the following questions in mind:
a. What was the human situation?
b. What is God doing or saying in that situation by way of:
i. demand, warning, affliction or judgment?
ii. blessing, assurance, promise, mercy and salvation?
You may have to deal with more than one level of meaning.
5. HOW DOES IT APPLY?
The research components of your exegesis are now complete, and the next step is to think about how your passage applies today. Here again, many applications may have occurred to you in the course of the exegesis. If not, think in terms of contexts, especially socio-geographical ones. Does the passage have lessons for people, for example, in Pune, Maharashtra, India, Asia, the world? Be sure to distinguish between points that are contextually bound to the passage (e.g., the proscription against wearing clothing from different materials in Lev 19:19) and those which are timeless (e.g., concern for the vulnerable in society as in Zech 7:10).
6. WRITING AN EXEGETICAL PAPER
6.1. Consulting the secondary literature
After you have completed the exegesis of your passage, you may wish to consult the secondary literature (e.g., journal articles, monographs, commentaries). Do not do so, however, before completing your own exegesis; and, when you read the literature, read it critically because (a) sometimes a scholar is wrong, (b) you will not know if s/he is wrong if you do not have a solid understanding of the passage, and (c) an original or unique thought/direction about the passage that you may have will almost certainly be lost if you read the literature before doing your own reading and thinking about it. Take notes as you read and think. Once you have finished with your survey of the literature, you can proceed to writing your paper. What questions does the passage raise in your mind? Try to sketch out the message(s) of the passage in your own words.
6.2. Introduction
A basic introduction does several things. It begins with a sentence or two that sets the broad context so as to help the reader to see the general direction of the paper. Then a further sentence or two brings the scope to a sharper focus. Ideally, you should summarize the passage in one propositional statement. The next step is to give an overview of the paper to give the reader a general understanding (or “road map”) of how the paper develops.
6.3. Body
The body presents the exegesis in a systematic fashion. You can simply follow the steps of the exegesis, e.g., succeeding sections for the basic questions that drove the exegesis: what is the text? What does it say? What does it mean? What is the theological meaning? How does it apply? Be sure to write the paper according to the appropriate audience, e.g., Bible study, academic essay.
6.4. Conclusion
A good conclusion gives a brief summary of the main points of the paper, and then, ideally, extrapolates from these points to a larger idea (“the sum is greater than the parts”).
6.5. Citation and bibliography
Cite the secondary literature consulted by footnotes (not endnotes) and supply a bibliography of works cited. For footnotes and bibliography, use the examples in §§7.2-3 in Patrick Alexander, et al., eds. The SBL Handbook of Style – for Ancient Near Eastern, Biblical, and Early Christian Studies (Peabody, MA: Hendrickson, 1999).
6.6. Proofreading
Try to put the paper away for a few days, and then re-read it before turning it in. Use good English grammar and punctuation. For a simple, concise guide, see William Jr. Strunk and E. B. White, The Elements of Style (3rd ed.; New York: Macmillan, 1959; repr., 1979). Run spell check and grammar check, although the latter can be fairly unreliable. It’s also a good idea to have a friend read your paper. They may not have the technical knowledge that you have, but they should at least be able to tell you if there are any unclear areas.

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