Homiletics (10): Understanding the Bible text

Once the minister has read the Divine Service Guide article and considered its main message and how it might relate to the congregation, it is time to explore the Bible text. 

The Catechism states: “Holy Scripture is the foundation for the doctrine of the New Apostolic Church. Accordingly, the proclamation of the word in the divine services is also based on Holy Scripture. It is the starting point, and foundation for, the sermon (cf. 2.1.6)” (Catechism 1.2.5). 

Reading in a responsible manner

A sermon is derived from a biblical text. One of the most important things to do as a preacher is to understand the meaning and context of the biblical passage. To achieve this, it is important to have some basic knowledge. Why is this important? Sometimes we interpret meanings into the text that are not there at all, or we simply misinterpret it. 

For many Christians, the Bible is a source of comfort and inspiration. But it is also a mysterious book, in which much remains unknown or is not properly understood. It is a good thing that Christians (especially ministers) read the Bible, but it is even better when they do so in an informed and responsible manner.

Reading the Bible can perhaps be compared to going on a journey to a foreign country. Some things may be familiar, but we also encounter strange and foreign customs, languages, and values. Separating us from the biblical text and its events are not only centuries and foreign languages, but also worldviews that can be vastly different from our own. We must first consider and understand the “otherness” of the Bible text and the people who lived at the time before we can apply it to our own time. 

Exegesis, not eisegesis

The purpose of exegesis is to understand the original meaning, historical context, and intention of the author. The word exegesis is based on a Greek word meaning “to draw out”, that is, we want to “draw out” the original meaning of a text. This is to avoid injecting our own meaning into a text (eisegesis). 

So how can a basic exegesis be performed? Some questions we can ask ourselves should help us with this:

• What is the literary context of the Bible text? What does this passage tell us about its meaning?
• Where does this larger passage (also called a pericope) begin and end? What is the literary structure? Are there keywords in the passage? How does this passage fit into the book as a whole?
• What type of literature (genre) is it? Are there typical approaches to interpreting this genre?
• Are other biblical texts quoted or alluded to in the passage?
• How does the text attempt to influence its original audience, and what strategies does it use to bring about a change in thinking or behaviour?

Those who are interested in a more scientific and historical approach to Scripture can ask themselves:

• What is the historical context of the passage and book? Who wrote it? When? Where? Why?
• What was the worldview of the original readers? What were their cultural values, traditional customs, and beliefs? 
• Are there archaeological findings that can helps us to understand this passage?

Reading the Scripture in a Christocentric way

In addition, the following considerations are even more important for preaching. As the Catechism states: “Jesus Christ is the centre of the Scripture” (1.2.5.2). Jesus already told His disciples: “‘These are the words which I spoke to you while I was still with you, that all things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me.’ And He opened their understanding, that they might comprehend the Scriptures” (Luke 24: 44–45).

This is obviously true for the New Testament, but it is also an important principle for our approach to the Old Testament. A Christocentric approach asserts that the ultimate goal, purpose, and final meaning of the entire Old Testament is found in the person and work of Jesus Christ. This also means that not everything written in the Old Testament is still relevant for Christian faith. 

We need to be aware that the New Testament authors also used and interpreted the Old Testament in ways the original author did not intend. In fact, the author often never intended to write about Christ. This is true, for example, of Psalm 22, where the psalmist was speaking about his own pain and anguish, but it is in the crucifixion of Christ that the psalm finds its deepest and ultimate meaning and fulfilment. Theologians call this way of reading the text sensus plenior (“the deeper sense”), which refers to a deeper meaning intended by God but not necessarily by the human author, and which only becomes clear in the light of later revelation: that is, Jesus Christ, the New Testament, and we might add, the authority of the Apostle ministry to interpret Scripture.

Incorporating the Bible text into the sermon

Knowing and understanding the context of a Bible text can greatly enrich a sermon. And explaining it to the congregation can help our members to understand the Bible better. The historical explanation should be brief, however, as the sermon must focus on the main message.

Lastly, consider that quite often the Bible text is read only once at the beginning of the divine service, but is then quickly forgotten and not referred to again. Yet the Bible text is the basis of our preaching and should be referred to in the course of the sermon.

Photo: kirania – stock.adobe.com

About the author

Markus Cromhout (born 1972) is a theologian at the New Apostolic Church Southern Africa. He is active in his congregation as an Evangelist. He studied at the Faculty of Theology and Religion at the University of Pretoria and obtained his doctorate in New Testament Studies. In addition to scientific publications, he also writes popular science. He conducted seminars on the subject of “Homiletics” and provides weekly background videos.