Exegesis and Analogies in Theological Teaching and Preaching
Exegesis, the critical explanation or interpretation of a text, is fundamental to theological teaching and preaching, particularly in understanding biblical texts. The early Church Father John Chrysostom, for example, holds a significant place in the history of exegesis due to his ability to avoid both allegorizing and dogmatic interpretive errors [2]. Chrysostom's approach is associated with the Antiochian school of interpretation, which emphasized a more literal and historical understanding of scripture, in contrast to the allegorical methods prevalent in the Ante-Nicene period [2, 3]. While the influence of the Antiochian school might seem transient, it was instrumental in clarifying correct principles of interpretation [3].
In preaching, the term "preach" literally means "proclaim as a herald" [4]. This proclamation involves explaining the "sound doctrine" of the Gospel [7]. The Jamieson, Fausset & Brown commentary notes that the Greek term for discourses in the Christian Church implies a dialectical style, dialogue, and discussion, as seen in Acts 17:2, 17:18, 18:4, and 18:19 [4]. Justin Martyr describes the order of public worship, where the writings of the apostles and prophets are read, followed by a discourse from the president [4]. This highlights the historical practice of combining scripture reading with interpretive teaching.
Analogies serve as a tool in theological teaching and preaching to illuminate complex concepts. Teachers are encouraged to speak with certainty and to present information gradually, much like builders construct a structure [5]. This suggests that analogies can help break down larger theological truths into more digestible parts. For instance, the concept of "diligence" is illustrated through various biblical examples, such as Christ's diligence (Mark 1:35; Luke 2:49) and the diligence required by God in seeking Him (1 Chronicles 22:19; Hebrews 11:6) [1]. These examples function as analogies, showing how diligence is manifested in different contexts.
The use of analogies also extends to explaining Christian conduct. For example, "walking in darkness" is contrasted with "walking in the light" to describe the essence of the Christian life and the consequences of professing fellowship with God while living contrary to His truth [6]. This metaphorical language helps convey the spiritual state of an individual. Similarly, the concept of "sound doctrine" is contrasted with those who, "after their own lusts," heap up false teachers, illustrating the corruption that arises when people reject true teaching for what pleases them [7]. This analogy of "heaping" suggests an indiscriminate accumulation of erroneous instruction driven by personal desires [7].
The goal of such teaching is not merely intellectual understanding but also practical application. Diligence, for instance, is required in obeying God (Deuteronomy 6:17; 11:13), hearkening to Him (Isaiah 55:2), striving for perfection (Philippians 3:13-14), cultivating Christian graces (2 Peter 1:5), and guarding against defilement (Hebrews 12:15) [1]. These various aspects of diligence, presented through scriptural examples, provide a framework for believers to understand and apply the concept in their lives. The use of analogies helps bridge the gap between abstract theological ideas and concrete lived experience.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Diligence — Christ, an example -- Mr 1:35; Lu 2:49. Required by God in Seeking him. -- 1Ch 22:19; Heb 11:6. Obeying him. -- De 6:17; 11:13. Hearkening to him. -- Isa 55:2. Striving after perfection. -- Php 3:13,14. Cultivating Christian graces. -- 2Pe 1:5. Keeping the souls. -- De 4:9. Keeping the heart. -- Pr 4:23. Labours of love. -- Heb 6:10-12. Following every good work. -- 1Ti 5:10. Guarding against defilement. -- Heb 12:15. Seeking to be found spotless. -- 2Pe 3:14. Making our call, &c, sure. -- 2Pe 1:10. Self-examination. -- Ps 77:6. Lawful business. -- Pr 27:”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Matthew: I. The Place of Chrysostom in the History of Exegesis. The position held by Chrysostom in the history of exegesis is remarkable. Owing to a peculiar combination of circumstances he, more than any of the Fathers, was enabled to avoid the errors alike of the allegorizing and dogmatic tendencies. The former tendency was the prevalent one in the Christian Church in the Ante-Nicene period; the latter, especially in the West, became dominant during the Post-Nicene period, using for its own ends the earlier erroneous theory. Chrysostom represents the Antiochian r”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Matthew: between the Godhead and Manhood in Christ, his opinions respecting the final restoration of mankind, which were almost equivalent to a denial of eternal punishment, were reproduced mainly by Theodore.” 2 2 Stephens St. Chrysostom , p. 31; comp. pp. 27–32, on Diodorus. On the Antiochian School, see Schaff , Church History , III. pp. 935–7; Reuss History of the New Testament , II., pp. 542–6, American edition. While the influence of the Antiochian school seems transient, it has achieved much in stating more clearly the correct principles of interpretation; i”
- 2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 4:2: Preach--literally, "proclaim as a herald." The term for the discourses in the synagogue was daraschoth; the corresponding Greek term (implying dialectial style, dialogue, and discussion, Act 17:2, Act 17:18; Act 18:4, Act 18:19) is applied in Acts to discourses in the Christian Church. JUSTIN MARTYR [Apology, 2], describes the order of public worship, "On Sunday all meet and the writings of the apostles and prophets are read; then the president delivers a discourse; after this all stand up and pray; then there is offered bread and wine and water; the”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on John & Hebrews: 39 . Teachers should speak with certainty, 7 ; and a little at a time, 16 ; like builders, 27 . Temporal blessings given us as we can bear them, 15 . Testimony, facts the best, 49 . "Testimony of two," how applicable to God, 188 ; of man, when credible, 189 . That, expresses the consequence, not the final cause, 227 . Theaters, indecency of, 3 ; to be avoided, 4 ; corrupting tendency of, 66 ; corrupt their inmates more than prisons, 220 . Thomas, St., his fear before, exceeded by his courage after, the Crucifixion, 228 ; condemned for vain curiosity”
- 1 John (Presbyterian) “Jamieson, Fausset & Brown on 1 John 1:6: say--profess. have fellowship with him-- (Jo1 1:3). The essence of the Christian life. walk--in inward and outward action, whithersoever we turn ourselves [BENGEL]. in darkness--Greek, "in the darkness"; opposed to "the light" (compare Jo1 2:8, Jo1 2:11). lie-- (Jo1 2:4). do not--in practice, whatever we say. the truth-- (Eph 4:21; Joh 3:21).”
- 2 Timothy (Presbyterian) “Jamieson, Fausset & Brown on 2 Timothy 4:3: they--professing Christians. sound doctrine--Greek, "the sound (see on Ti1 1:10) doctrine (didascalias)" or "teaching," namely, of the Gospel. Presently follows the concrete, "teachers." after their own lusts--Instead of regarding the will of God they dislike being interrupted in their lusts by true teachers. heap--one on another: an indiscriminate mass of false teachers. Variety delights itching ears. "He who despises sound teaching, leaves sound teachers; they seek instructors like themselves" [BENGEL]. It is the corruption of the people in t”