Engaging exposition requires the preacher of God’s Word to develop a comprehensive and structured method for moving from his study notes and research to the completed sermon. John Stott says, “the golden rule for sermon outlines is that each text must be allowed to supply its own structure.”* An effective teacher of the Word of God recognizes the wisdom of honoring the substance and structure of the text. What he says should be faithful to the text as well as obvious from the text both to himself and to those he instructs.

I want to suggest ten basic and related steps to follow. These steps will develop and be true to our short definition of expository preaching: “Christ-centered, text-driven, Spirit-led preaching that transforms lives.” They will also be true and develop our more full description of biblical exposition:

Expository preaching is text driven preaching that honors the truth of Scripture as it was given by the Holy Spirit. Its goal is to discover the God-inspired meaning through historical-grammatical-theological investigation and interpretation. By means of engaging and compelling proclamation, the preacher explains, illustrates and applies the meaning of the biblical text in submission to and in the power of the Holy Spirit, preaching Christ for a verdict of changed lives.

1) Let your exegesis drive and determine the structure of your message.

2) Have as many major points as the text naturally demands.

3) Make sure your major points and sub-points clearly and naturally flow out of the text. Be able to see your outline (or movements) in the text.

4) State your points in complete sentences that are application focused connecting them to the sermon title, MIT and MIM.

5) Make your sub-points connect with the major points that they support.

6) Look for the theological truths the text clearly supports and develops.

7) Cover and fill the skeleton outline with the meat and marrow of your exegesis.

8) Add to your expository content the supporting accessories of introduction, conclusion, application and illustrations.

9) As you hone the finished product, make sure there is balance, symmetry and cohesion to the message as a whole.

10) Practice reading your text repeatedly (and out loud), remembering that it is a sin to read God’s Word poorly.

In “A Treatise on Christian Liberty” Martin Luther throws down the gauntlet and gives us some final words in this chapter to guide us and inspire us:

Let us then consider it certain and conclusively established that the soul can do without all things except the Word of God, and that where this is not there is no help for the soul in anything else whatever. But if it has the Word it is rich and lacks nothing, since this Word is the Word of life, of truth, of light, of peace, of righteousness, of salvation, of joy, of liberty, of wisdom, of power, of grace, of glory, and of every blessing beyond our power to estimate.

Preaching the Word of God for the glory of our Savior and the good of His saints – this is an essential component for healthy churches in our day. It is an essential component for healthy churches in any day.

The main idea of the message (MIM) is the heart and soul of your sermon. The MIM is derived from the MIT and channeled through the Purpose Bridge.

Just as the text has a singular theme/complement your teaching must have a singular theme/complement as well. For the MIM, you ask the key question, of yourself rather than of the biblical author.

The Main Idea of the Message

Theme: What am I talking about?

Complement: What am I saying about what I am talking about?

Six guidelines guide us in honing in on the MIM:

1) Develop the MIM with your audience in mind.

2) State the MIM in the most memorable sentence possible.

3) State it positively, not negatively, if possible.

4) State it in the active voice, not the passive voice.

5) State it in words or phrases which are precise, concrete, and familiar to your listeners.

6) State it so that the truth is readily seen as relevant to your audience and their needs.

What are the characteristics of a good MIM?

1) It is derived from the main idea of the text. The MIT determines the MIM.

2) It is what the preacher will be talking about in his message.

3) It is a carefully worded statement.

4) It is geared to the audience.

5) It has a subject and a complement.

6) It is a complete sentence that is memorable.

Now let us sound a word of warning in closing this chapter. Identifying the MIT/MIM does not give one license or permission to ignore the supporting ideas of the text. The supporting ideas must be allowed to support!

Faithful exposition will honor the whole text, big ideas and little ideas. This will allow the whole as well as the parts to fulfill their divinely inspired assignment. Key points will support the main point, and minor points will support the key points. Text-driven preaching will be our guide and compass every step of the way.

This is where you transition from the study to the message, from the past world of the biblical period to the present world of the here and now. To ignore this dimension in the hermeneutical/homiletical process can be fatal to what happens when you stand up to proclaim the unsearchable riches of Christ. Basically, you are to fulfill the assignment of a divinely called translator. Your job is to translate the precious and eternal truth of Scripture so that a 21^st century audience can hear, understand and respond to the biblical truth that has been made plain to them. Changing the truth is not an option and God forgive those who play the fool in this area. Communicating the truth so that those who hear you speak “get it” and genuinely grasp the message conveyed by the biblical revelation is what we are after.

Considerations in accomplishing step #4

When you cross this bridge, you will have moved from studying the Scriptures-the hermeneutical exercise-towards teaching the Scriptures-the homiletical exercise. You will now begin to consider several new issues that will lay the foundation for the full development of your message.

1) Begin to focus on the introduction of the message, and the issue that has been raised in the text and will be raised in the message.

2) Think about what must be included and/or excluded in the body of the teaching.

3) Give thought to your conclusion – how you will wrap things up.

4) Consider the illustrations’ that will help accomplish the purpose of the message.

5) Most important, let the purpose of the teaching directly contribute to the form of the theme of the main idea of the message (MIM).

This now leads us to five crucial questions you should ask of every text. This will solidify your purpose and guide you in sermon development. Hopefully, you will see that these five questions should follow the “Grand Redemptive Storyline” of Creation (God) – Fall – Redemption – Sanctification (leading to Consummation/Glorification).

Five Crucial Questions for Every Sermon to Raise and Answer

1) What does this text teach about God and His character and ways? This question is intentionally theological and God focused. It is the first question you should always ask in sermon development. This question looks for the “vision of God” in the text.

2) What does this text teach about fallen humanity? This question naturally follows number one, and it should always follow number one. It will keep us from being man-centered or anthropocentric in our preaching. Bryan Chappell speaks of the “Fallen Condition Focus” (FCF).

3) How does this text point to Christ? This is central in the sermon construction process and therefore we locate it “under the bridge” to support the entire structure.

This is not a novel idea. The church fathers were thoroughly Christocentric in their preaching. After all, they got it from the apostles, and they got it from Jesus. Jesus teaches us in Luke 24 that all of Scripture is about Him-all of it. In John 5:39, He says the Scriptures testify of Himself. Therefore, we dare not treat the Old Testament, like a Jewish rabbi.

4) What does God want my people to know? Every exposition of Scripture will have a knowledge element. There will be biblical and theological content.

5) What does God want my people to do? Doing follows knowing. Having immersed my people in God’s word as to what says and means, I will now craft an action plan that paves a clearly marked road for obedience. If we answer the knowledge question but fail to follow up with an outlet for concrete and specific action, our people will become confused and frustrated. Our goal is to make disciples of Jesus who will think and act with a Christian worldview. People who do not think like Jesus will not act like Jesus, and people who do not act like Jesus are not really thinking like Jesus.

The main idea of a text (step 3) naturally derives from our studying of the Scriptures (step 1) and our structuring of the Scriptures (step 2). Having prayed over the entire process, we have: 1) tracked and identified the key verbs and parsed them; 2) looked for key words needing definition; 3) identified repetition of words and phrases; 4) located the seams in the text, which inform us as to the proper division of the passage; 5) noted the context; 6) searched for helpful and supporting Scripture; 7) written out any and all observations and applications discovered in the discovery process; 8) examined our study aids and commentaries for helpful insight, as well as a check and balance to our interpretation.

The MIT is the text’s heart. Every text will usually have several ideas that need to be studied and developed. Still, each text will also have a main idea that all other ideas support and amplify.

There are three key questions that help us identify and clarify the MIT. They are:

1) What was the main point then? (Idea)

2) What was the biblical author talking about? (Theme)

3) What was the biblical author saying about what he was talking about? (Complement)

The main idea is the single idea around which the details of the text are woven. Since we want to communicate one major point for the people to hear, understand, and obey, we seek to communicate the major idea of each Scripture text in contemporary terms.

The main idea of the text is the single unit of thought that binds together and gives meaning to all the particulars of a text. In some manner it should relate to your title.

It should always be in the form of a full grammatical sentence, stated clearly and concisely. It places a laser beam focus on 1) what the author is talking about and 2) what the author is saying about what he is talking about.

In order to get the main idea of the text, put the content of the subjects, themes, main points, or summaries together. In arriving at the MIT you are looking for accuracy and adequacy. The MIT should precisely reflect your particular text and must cover the assertions of the text.

Now, here are some practical steps to consider in this stage of your work in the study.

1) Give a tentative title to the text. This could well be the “theme” of the MIT.

2) If possible, write a personal translation or paraphrase of the text reflecting the flow or argument of the text.

3) Write out the main idea of the text. Put the theme and complement in full sentence form. The full statement does not need to be long, but make it adequate. You will most likely refine it and even shorten it as you work with it.

If you really desire to be an expositor of the Word of God, you will seek to impress on your people what the author stresses-the truth of this text. Remember, God is the ultimate author of the text. We want to honor what He put there. A good message should have a one sentence statement that summarizes the passage being taught.

The task is not always easy, but if undertaken, it pays rich rewards. Here are a few of those dividends:

1) The preacher will avoid the often-heard criticism that expository sermons/teaching lacks structure.

2) The discipline gives the preacher a better understanding of the truths he will share with his people.

3) It will assist those hearing the message to understand the message.

Unless we find the right words to identify the MIT, how will we ever teach that idea? Carefully locate the theological themes in the text. This will provide insight into its main idea. You can usually recognize the theological themes in the text by looking at the significant words you see there. Some words in Scripture bear enormous theological weight (e.g. justification, sanctification, reconciliation, repentance, calling, faith, election). Consider the plain and obvious meaning of the text for indications of the main idea. Look for a pivotal verse in the text which may contain the main theme. Though every text does not have a pivotal verse, many will. It will be the one verse which seems to capture the idea and summarize the meaning of the entire section.

By way of summary, we have noted the following as essential components of steps one (studying) and two (structuring) of the hermeneutical process:

1. Study the book as a Whole.

1. Consider the questions of date, authorship, recipients, and purpose (general matters of introduction.)
2. Develop an outline of the entire book (study Bibles and commentaries will be helpful.)
3. Examine the relationship of the passage under consideration in both its near and far context.

2. Establish the Best Textual Base Possible.

1. Use the original languages if you can.
2. Compare various versions and translations.

3. Investigate the Text Linguistically (e.g. word by word within its context and semantic range)

1. Make a lexical (definitional) study of crucial words.
2. Research the passage for key words, phrases, and ideas.
3. Track the verbs!
4. Cross reference.

4. Determine the Genre of the Discourse

1. What is the literary type (history, poetry, prophetic, apocalyptic)?
2. What literary devices are used?
3. Is there any indication of the life situation from which the material came?

5. Analyze The Structure Of The Passage

1. Determine if the material constitutes a literary unity.
2. Is there a logical sequence of ideas present?
3. Isolate the basic themes or emphases.
4. Outline the text you are studying. Use the outline as the framework for your teaching.

We can also highlight some of the basic interpretive rules we discovered that must constantly guide us in the hermeneutical/homiletical construction process.

1. The context rules when interpreting the text.
2. The text must be interpreted in light of all Scripture.
3. Scripture will never contradict itself.
4. Scripture should be interpreted literally (or “naturally” according to its genre.)
5. Do not develop a doctrine from obscure or difficult passages.
6. Discover the author’s original intended meaning and honor that meaning.
7. Check your conclusions using reliable resources.

Now, at this point we want to introduce a diagram that provides an overview of where we have been and where we are. It should help you get a grasp of the “big picture” of sermon development.

In our pyramidic diagram you can see a number of interesting points and parallels.

1) The hermeneutical and the homiletical beautifully balance one another.

2) Steps 2 and 6 complement each other, as do steps 3 and 5.

3) If the hermeneutical aspect of sermon development is done well, the homiletical component will naturally follow because the latter should flow from the former.

4) This method is simple and easily transferable to others we might teach and instruct in building biblically faithful expository sermons.

Our exegetical model requires the interpreter to inspect, inquire, and investigate every biblical text. When this is done, it is time to identify the author’s main idea of the text (MIT). This is the fourth and final stage of the exegesis process.

Much has been written about the importance of stating the main idea of the text, or what some call the textual idea, in a clear and concise manner. Wayne McDill believes that the main idea of the text should be written as a past-tense sentence.* Wording the MIT in the past-tense helps the interpreter remain focused on the meaning of the text rather than its significance at this point. This statement should be clear and concise.

As you attempt to identify the MIT, there are several textual clues that may help you. First, attempt to discover if the MIT is stated overtly. Often, especially in the Epistles, the author clearly states the MIT. Second, in the event the author’s MIT is not stated overtly, look for the repetition of key words or phrases. This is often the key to finding the MIT. Third, in the absence of an overt declaration or the repetition of key words or phrases, look for a dominant theme or image as the author’s MIT. This is an excellent strategy for dealing with Historical Narratives, Parables, and even Psalms.

The goal is not that every interpreter arrive at a statement that is worded exactly the same. This will seldom happen. The goal is to include all of the information necessary to answer the question: “What is the author’s intended meaning?” Here is an example of how we might word the MIT of Phil. 2:1-11: “Jesus demonstrated humility through his incarnation and obeying God to the point of death on the cross.” This statement emphasizes the MIT, which is Jesus’ humility, while demonstrating the way he modeled it for the Church.

Once we have stated the MIT, it is time to answer a second question: “What is the significance of the author’s intended meaning?” At this point in the process of exegesis we are ready to reflect upon the significance of the text for the contemporary audience. Michael Fabarez reminds us of this when he states, “Meaning is discovered as I rightly understand the truth presented in a passage of Scripture; significance is discovered as I rightly determine the impact that truth is intended to make on my congregation.”** As we attempt to answer this second question of Hermeneutics, the goal is to identify the key areas of application for the contemporary audience.

Depending upon the genre, the application may be overtly stated or simply inferred. Often, the application of the text is clear when we study Epistles. The application of texts in other genres, like Historical Narratives, may be more difficult to identify. As we seek to identify the significance of a text, we may ask yet another question: “What is the author saying about the MIT?” Often, this will help us discover the application of the text. Keep in mind that while every text has one primary meaning, it may have several applications. We will deal with application at greater length later in this series.

When the interpreter reaches this point the process of exegesis, informed as it is by the principles of Hermeneutics, the exegetical stage is complete. The pastor-teacher has examined the substance of the text, discerned the structure of the text, and discovered the main idea of the text and its significance for his listeners. At this point, it is time to begin the process of using this material to craft an expository sermon.

_________________

* Wayne McDill, The 12 Essential Skills for Great Preaching, 88.

** Michael Fabarez, Preaching that Changes Lives, 37-38.

The inspection stage of exegesis moves toward completion once we have identified the genre and developed a genre-specific outline. These two elements are required to properly examine the content of a text.

The next stage can be called the inquiry stage. “Inquire” means to ask a question. In this stage, our attention shifts from observing the content of a text to inquiring about its context. Understanding the author’s context is important for understanding his content. Consequently, you must be prepared to study the particularized context of every biblical text to the best of your ability and the available evidence.

When interpreters think about the context, they are focusing their attention upon the unique cultural, historical, geographical, and theological factors that existed when the author recorded his particular content for a particular audience. The biblical authors addressed the specific needs of their own day in their writings. Consequently, the significance of the historical context of every biblical text is important. A failure to understand the context of a text may lead the interpreter to misinterpret the author’s content. There are four questions which can help us discover the context of the text.

1) Who? – The Cultural Context

The author and readers of every biblical book lived in a particular context-often it was the same, but sometimes it was very different. When attempting to discover the cultural context of a biblical text, you should consider three specific areas.

Author
In most cases, you will know who the biblical author is with a great deal of historical certainty. In other cases, opinions on authorship may vary. The author’s personal circumstances can also add insight into his particular place in the culture. There are three questions to ask about the author and his place in the culture: a) Who wrote the book? b) What do we know about him? c) How did his unique experience in his culture shape his purpose in writing?

Actors
Much of the Bible is written as Historical Narrative. Every author had to make choices about which characters or personalities to include in the story and what dialogue and events to highlight. As a result, the characters themselves often provide insights into the unique culture of the time. For instance, both David and Goliath provide a window into the different military cultures of Israel and Philistia. When studying Historical Narratives, you should ask the following questions: a) Who are the characters in the story? b) How are they described? c) What unique, culturally relevant factors are revealed by how the characters speak, dress, and act? d) How do those factors contribute to the meaning of the text?

Audience
Every biblical text was written with a specific audience in mind. Often, understanding the cultural context of the audience is the key to understanding the meaning of a text. When analyzing the audience, you should focus on these questions: a) Who is the primary audience for this text? b) What is the unique cultural setting for this audience? c) What cultural issues are discussed in the text? d) How are those cultural issues addressed in the text?

2) When?-Historical Context

The author and readers of every biblical book lived at a specific time in history. As a result, every biblical event took place in a specific historical context. There are several areas to consider when assessing a text’s historical context.

Time
It is important to place biblical accounts into the world calendar when possible. While biblical interpreters are focused primarily on God’s redemptive plan for the world as revealed in Scripture and God’s Messiah, his plan is accomplished within the context of human history. In fact, God uses world events, even the choices of pagan nations, to accomplish his will on earth. For example, Habakkuk struggles to understand God’s use of the Babylonians to judge Israel for their idolatry. When analyzing the time of a text, there are some questions you should ask: a) When is this story or event occurring in secular history? b) Does any event in secular history influence the story or event? c) Where does this story or event fit in redemptive history? d) How does this story or event contribute to our understanding of redemptive history? However, when precise historical information is not possible, it does not negate the legitimacy of the text or hinder accurate interpretation since the location of meaning resides within the text, not behind it or in front of it.

Political Climate
Political realities are often the backdrop against which, or because of which, certain biblical events occur. God routinely accomplishes his will through the political drama and intrigue of Israel as well as pagan nations. When considering the political climate in any biblical text, consider the following questions: a) What is the dominant nation during this time? b) What, if any, is Israel’s relationship to this nation? c) Are there any unique, localized, political issues in play in the text? d) Does politics have a direct impact on the characters or events depicted in the text?

Religious Climate
The Bible reveals God’s redemptive plan accomplished through the nation of Israel. As you study Scripture, however, you will discover that Israel had encounters with nations that had unique religions and gods. When you study the historical context of a book or passage, you should ask these questions about the religious climate: a) What religion did a nation practice? b) What gods did they worship, and what does history reveal about those gods? c) How were their religious beliefs different from those of Israel? d) Did the religious climate of a secular nation influence the characters or events in the text?

3) Where?-Geographical Context

Just as every biblical event occurred within a specific cultural and historical context, it also occurred in a specific region of the world. Understanding these regions often increases an interpreter’s understanding of the events themselves. As you study the geographical context, pay close attention to the following locales:

Cities
When you encounter the cities mentioned in the Bible, you should ask the following questions: a) Where was the city located? b) What was the size and scope of the city? c) Were there any unique features or historical landmarks associated with the city? d) Has the city been discovered through modern archeology? e) Does the city exist today?

Region
When you are studying a region mentioned in a biblical text, you should ask the following questions: a) Where is the region located in a nation? b) What cultural factors define the region? c) Is the region unique in some way topographically, industrially, militarily, or religiously?

Country
You should ask the following questions when you encounter the nations mentioned in the Bible: a) What nation is mentioned? b) Where is that nation geographically in relation to Israel? c) What is the relationship of that nation to Israel? d) Is that nation used by God to further his redemptive plan for the world in any way?

4) Why?-Theological Context

Theology is the final contextual element to consider as you conclude the inquiry stage of Exegesis. This is one of the most challenging aspects of your interpretive work. It is important to remember that the Bible is first and foremost a book of theology. Every event in the Bible has a theological purpose. When you begin analyzing the theological context, you should consider the following areas:

The Text
As we noted earlier, all biblical interpretation must begin at the level of the individual text. You will discover the theological context as you reflect upon the significance of the content and context of every biblical text. Further, you will discover that the individual texts in a book are working together to communicate the message of the entire book. Finally, the theological themes you discover in individual texts will be connected to the primary thesis of the book as well.

When searching for the theological context of a text, you should ask the following questions: a) What theological themes are mentioned? b) What theological themes are implied? c) Which of the stated theological themes are developed? d) What do the theological themes reveal about God and his redemptive plan?

The Canon
Every individual text is part of the canon. As a result, you must attempt to discover how the truths revealed in a particular text fit within the totality of Scripture. Every text in the canon is revealing truth about God and his plans for creation. Furthermore, every text adds important information to the developing story of redemption.

When you are contemplating a particular text within the theological context of the canon, you should ask the following questions: a) How would the reader have understood this theological theme within his own canonical context? b) Does this theological theme have some level of correspondence within the other testament, either Old or New? c) How does this theological theme point to Jesus or reveal Jesus?

The development of a thematic outline will help you discover the author’s MIT when you encounter Poetry in the Scriptures. It is essential to consider rhyme and meter and the use of figurative language when interpreting Poetry.

Poetry Type and Pattern
There are a variety of poetic styles in the Scriptures. Determining the type and pattern of a poem is one of the most challenging aspects of studying poetry, especially for young interpreters. For instance, Psalm 4 is a Psalm of trust-it reminds the reader of God’s faithfulness in life’s trials. If you do not know what type of Psalm you are studying, you will run the risk of misinterpretation.

Produce a Thematic Structural Diagram
When dealing with poetry, you are not attempting to identify the plot like you would in a narrative. You are not concerned with producing the kind of intensive structural diagram required by an epistle. Rather, you are attempting to trace the development of the poem’s themes and movement. As a result, you want to produce an analysis of the poem that will identify these.

In Psalm 4, David addresses several primary themes: a) God is righteous, and he hears the prayers of his people (4:1); b) man’s natural inclination is to participate in destructive activities (4:2); c) God’s people fear and trust him (4:3-5); d) God alone is the source of provision and safety for his people (4:6-8).

Identify Figurative Language
Poets use figurative language to describe the issues and emotions of life. Furthermore, the theological content of poems is often contained in their poetic devices. Consequently, interpretation requires an ability to understand a poem’s figures of speech and their connotations.

Identify the Theological Themes
As is true for every other genre, biblical poetry is about God and humanity. Consequently, it contains theological themes about God and his work among his people. The thematic structure that you develop will reveal the theological themes in the poem. Trusting God is the overarching theological theme of Psalm 4. He can be trusted to hear our prayers, to set us apart to fulfill his purposes, to infuse our hearts with joy, and to provide safety and security as we follow him.

Analysis of Wisdom Literature
Wisdom literature is a genre that incorporates both narrative and poetic elements. When you are studying in either Job or Ecclesiastes, use the narrative analysis form in the appropriate places and apply the appropriate criteria. When you are studying Song of Solomon, Proverbs, and the poetic parts of Job, use the poetry analysis form and apply the appropriate criteria. Note that there are significant similarities between Poetry and Wisdom Literature.

Analysis of Apocalyptic Literature
Apocalyptic literature is a very challenging genre to interpret. Because of its unique forms and language, Apocalyptic literature incorporates both narrative and poetic elements. As is the case with Wisdom literature, use the analysis form that works best for the text under consideration, whether narrative, epistolary, or poetic. To see how I have treated this genre, you can go to www.danielakin.com where you will find almost 40 verse by verse studies of Revelation.

Conclusion

Every biblical genre requires a unique model of outlining. You must properly identify the key elements used by the author in his writing. Rushing through the inspection stage may rob you of the joy and significance you will find in letting a text “speak.” Your haste, often influenced by personal presuppositions, may hinder you from “hearing” the text in the way God intends. Make the commitment to study the Scriptures carefully. Your close inspection of every biblical text will help you discover the author’s MIT. It will also yield rich expository fruit!

The Epistle is the one of the predominant types of prose found in the New Testament. Epistolary literature is propositional in nature and requires a careful analysis of both its linguistic and literary contexts.

Interpreters must remember several things as they outline Epistles. First, the author’s MIT is not found in individual words or even sentences-it is found in studying the whole discourse as it relates to the parts (e.g. whole discourse, paragraph, sentence, clause, phrase, and words). Second, Epistles are constructed to address localized situations and problems. They are occasional documents addressing particular persons and specific issues. Consequently, they tend to be thematic. Third, the authors of the Epistles are developing theological arguments that address a local church context. An Epistle is a challenging genre to outline because it requires knowledge of grammar. As you begin to outline a text in an Epistle, there are seven areas to consider.

Scope of the Text
Locate the parameters of the text. This helps ensure that the text is being studied in its context. Many Bible translations provide headings designed to reveal these parameters. Rather than relying upon the work of others, however, interpreters should verify the parameters on their own using the language clues they find in the text.

Identify the Independent Clauses
The basic unit of thought in grammar is the sentence, and every sentence (or independent clause) is constructed through the combination of a subject and predicate. Locate the independent clauses and you can discover the primary units of thought in the text.

Identify the Dependent Clauses
Dependent clauses provide descriptions or explanations of the independent clauses. For example, as you study Philippians 2:5-11, you will find these dependent clauses: a) “existing in the form of God (2:6)”; b) “by assuming the form of a slave” and “taking on the likeness of men (2:7)”; c) “and when He had come as a man in His external form (2:8)” and “by becoming obedient to the point of death-even death on a cross (2:8)”; d) “for this reason also (2:9)”; e) “so that at the name of Jesus every knee should bow-of those in heaven and on earth and under the earth-and every tongue confess that Jesus Christ is Lord, to the glory of God the Father (2:10-11).” These dependent clauses are important because they expand our understanding of the author’s main ideas as revealed through the independent clauses.

Produce a Structural Diagram of the Text if You Can
This diagram will help you discover the natural divisions within the text. Your ability to recognize the natural divisions will increase your ability to discover the author’s MIT. Informal diagramming can accomplish the same purpose.

Identify Transitional Clues in the Text
Generally a text will have one main idea with supporting concepts. The author often reveals these supporting concepts through his use of transitions. Not every text will contain these clues, but many will. Biblical authors used transitional clues to develop their arguments.

Identify Key Words and Concepts
An author’s MIT is always discovered through the analysis of a biblical text, by both studying and structuring the Scriptures. Every text is constructed with words, however, and the author chose those words under the inspiration of the Holy Spirit. As a result, it is essential to understand the meaning and significance of those words.

Space does not permit a lengthy treatment advocating the pursuit of a workable knowledge of Hebrew and Greek. Suffice it to say, if you are going to devote your life to Christian proclamation, it is critical that you take the time to learn the biblical languages, if at all possible.

If you look at Philippians 2:5-11, a number of key words and phrases stand out: “Attitude, existing, form, advantage, emptied, himself, slave, likeness, external form, humbled, obedient, cross, name, knee should bow, tongue, should confess, Lord.” Every one of these words is significant and should be carefully defined.

Identify Key Theological Themes
Every biblical text is designed to reveal something about God and humanity. As you identify the key elements in an epistolary text, you must keep in mind that there are theological themes present. The author may address several theological themes in a text. They may be stated or inferred. Your task is to discover them.

Philippians 2:5-11 is one of four great Christological passages in the New Testament, and it provides one of the essential descriptions of the person and work of Jesus. As a result, you would expect to find a number of theological themes, and you would be correct. There are at least four distinct themes: 1) the full deity of God the Son; 2) the incarnation of the Son; 3) the substitutionary, atoning death of Jesus on the cross; 4) the exaltation of Jesus. Addressing and developing these is all a part of doing faithful exposition.

Once we have determined the genre of a biblical text, it is essential to analyze the structure of the text. The second step of the inspection process is the development of a teaching outline. Today, some pastor-teachers minimize or neglect this aspect of exegesis altogether. We remain convinced, however, that the practice of outlining remains one of the key components for discovering the author’s main idea of the text (MIT). Remember, the author wrote with a specific purpose in mind. To accomplish this purpose, he chose words, developed sentences, and organized those sentences into a specific format.

Discovering the Author’s Content

Seek to develop a “genre-specific” outline of a biblical text. Identify the key events, people, and language cues (key words and sentences) necessary to interpret the text. Look for key theological themes that are revealed in the text. Note the various contextual elements in the text which will help you discover the author’s MIT.

Analysis of Historical Narrative

Prose is the most prevalent genre in the Bible.

Setting
Interpreters must begin with the setting of the story when analyzing a Historical Narrative. Setting refers to the circumstances and location where an event takes places.

Characters
Every story revolves around a cast of characters. Generally, every story has a protagonist (the hero) and an antagonist (the enemy). In Historical Narratives this is slightly different, however. Ultimately, God is the hero of every narrative in the Bible. This must never be forgotten! The human characters described in the Bible are participants in God’s redemptive plan for humanity. Ultimately, understanding the characters and their role within the story is important for discovering truth about God.

Point of View
In narratives, point of view refers to the perspective of the person telling the story. This, in turn, leads us to consider why he is telling the story. There are a number of ways to tell a story, but most Historical Narratives are told from the “omniscient point of view.” In other words, “the story is told by the author, using third person, and his knowledge and prerogatives are unlimited” (Perrine, 175). Our understanding of the inspiration of Scripture also means that the biblical writers recorded the events as God willed.

Identify the Plot
Once you have discovered the setting, characters, and point of view of the story, it is time to identify the plot. This is a simple exercise. Read the account and place the events in their proper order. This will help you get a sense of the development of the story over time, including the introduction of the characters and the problem. The more familiar you are with Historical Narratives, the more likely you are to skip this step. You should exercise caution before assuming that you know the plot of the story. Remember, the key to interpreting a narrative is not simply the ability to tell the story. The key is to discover what the story reveals about God and his relationship to his people. The principles contained in Historical Narratives must often be inferred, because they are not stated explicitly. We will find those principles embedded in the details of the plot.

For example, David and Goliath (1 Sam 17) is more than a story about a young man who kills a giant. It is an exposé that reveals Saul’s lack of faith in God and the spiritual impotence of Israel. It is a reminder that there are always people, perhaps even in your own family, who are prepared to stand in the way of your own journey of faith. It is a testimony to the power of God, which is greater than the perceived strength of any enemy. It is a story about David and his victory over evil that anticipates a greater Son of David and His ultimate victory over evil when He crushed a head, the head of Satan (Rom 16:20)! You might miss some of these principles if you do not take the time to discover the plot, as well as consider the story in the full canonical context of Scripture.

Identifying the Peripeteia
The peripeteia is the “turning-point moment” in a narrative. It is the event that abruptly changes the direction of the story and begins moving it towards its denouement, or conclusion. It is critical to find that sudden, unexpected turning point, because that event often sheds light upon the primary meaning of the story.

Identifying the Theological Themes
Once you have looked at all of the different aspects of the narrative, you are ready to begin identifying the theological themes. Most Historical Narratives yield their theological truths via inference. In 1 Samuel 17, there are a number of theological themes: fear vs. faith; weakness vs. strength; self-reliance vs. reliance upon the power of God. Each of these themes can be found throughout the narratives of Scripture. Yet, all of these themes are subordinate to the primary theme-God alone has the power to deliver his children from their enemies.