Sermon Tone Analysis

Using Extra-Biblical Resources

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Over the last twelve weeks we’ve done quite a bit: we’ve discussed the bible’s divine and human origins, examined how we can categorize what we learn from the bible using Systematic and Biblical Theology, reviewed and employed the inductive study method, considered the basic divisions and genres of the bible, and worked with some specific interpretive tools like parallelism and linking words.

Now we come to the last class where we will think about some of the extra-biblical (or, non-biblical) resources we can use to supplement our study of God’s word.

Even if you employ all of the methods and tools we’ve discussed in this class, the day will come when you want or need to go “deeper” in your bible study.

This should be an encouragement to you.

It means you’re interacting with the text in a more meaningful way, you’re maturing in your understanding of God’s word, and he is blessing you with an appetite for even more in your studies.

Fortunately, God has provided wonderful bible commentaries, dictionaries, and other resources for us to use so that we might plumb even deeper depths of his Truth.

Commentaries

We’ll begin with Commentaries.

Frankly, when many people think of Bible study tools, they only think of Bible commentaries.

They imagine that all that is required in Bible study is to simply look up what is written in some type of commentary, and voila!- you are finished!

You now know what the passage means.

Nothing could be farther from the truth!

In fact, if you are going to use a Bible commentary it is best to use it towards the end of your study, rather than at the beginning.

Why?

Because if all you do is use a Bible commentary all you know is the interpretation and conclusions of the commentary’s author - you will only be learning their opinions - and because you did not take the time to actually study the Bible for yourself, you will have no frame of reference, no way to judge the correctness of the interpretations offered to you in that commentary.

In other words, all you will be capable of doing is repeating what someone else has said, and won't even be able to tell if those opinions are correct!

Far too much of what passes for "Bible teaching" today is nothing more than a passing around of someone else's views.

So remember, study your bibles like we’ve taught for the last 12 weeks, and then look at the Bible commentary!

We actually encourage all you do this, at some level, when we tell you to read the passage that is going to be preached on ahead of time.

We want you to study that passage like we’ve talked about for the last 12 weeks and then on Sunday morning, check your interpretation as you listen to the preacher’s sermon.

That being said, why even bother with a Bible commentary?

They are useful for a number of reasons.

First of all, the better ones are written by acknowledged authorities on that particular book of the Bible, oftentimes men and women who have spent years and years studying that book in detail.

So they definitely have something to share!

In addition Bible commentaries often give details about the historical period, the culture, the language, manners and customs, information that would take you much time to compile.

Often commentaries will discuss difficult doctrinal or theological problems associated with a particular Bible passage.

In short, the better commentaries place vast amounts of Biblical research at your fingertips.

Commentaries are also particularly useful for checking your own work.

You can check several Bible commentaries to see if others understand and interpret a Bible passage the same way you do.

If recognized authorities are saying one thing, but you are seeing something different, beware!

People who claim to have "a new perspective" or "insights that no one else has" are usually wrong.

Make sure that isn't you -- check your opinions and conclusions against the insights gathered by the people of God through the ages.

Commentaries can be broadly divided into three types: exegetical, homiletical, and devotional."

Exegesis" can be defined as "the practice of and the set of procedures for discovering the author's intended meaning," I have been describing exegetical commentaries in my remarks so far.

Homiletical (or "preaching") commentaries are much more self-consciously focused upon making relevant applications of the text to the modern, contemporary world, and they commonly refer to events, ideas, and movements in contemporary culture.

As such, they often have an immediate relevance, but they also can become outdated quickly as the culture changes.

Most such commentaries are weak concerning an explanation of the text's meaning, compared to exegetical commentaries.

Devotional commentaries are often similar to homiletical, but their focus usually is more individualistic.

Often, they are very impressionistic, that is involving general feelings and thoughts, rather than on facts.

Devotional often comment at random on individual verses or portions of verses, but paying little or no attention to their context.

But some are great, like morning and evening by CH Spurgeon and for the love of God by DA Carson.

So let’s work an example, turn to Genesis chapter 3:

Now the serpent was more crafty than any other beast of the field that the Lord God had made.

He said to the woman, “Did God actually say, ‘You shall not eat of any tree in the garden’?” 2 And the woman said to the serpent, “We may eat of the fruit of the trees in the garden, 3 but God said, ‘You shall not eat of the fruit of the tree that is in the midst of the garden, neither shall you touch it, lest you die.’” 4 But the serpent said to the woman, “You will not surely die.

5 For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.”

6 So when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of its fruit and ate, and she also gave some to her husband who was with her, and he ate.

7 Then the eyes of both were opened, and they knew that they were naked.

And they sewed fig leaves together and made themselves loincloths.

8 And they heard the sound of the Lord God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden.

9 But the Lord God called to the man and said to him, “Where are you?” 10 And he said, “I heard the sound of you in the garden, and I was afraid, because I was naked, and I hid myself.”

11 He said, “Who told you that you were naked?

Have you eaten of the tree of which I commanded you not to eat?” 12 The man said, “The woman whom you gave to be with me, she gave me fruit of the tree, and I ate.” 13 Then the Lord God said to the woman, “What is this that you have done?”

The woman said, “The serpent deceived me, and I ate.”

14 The Lord God said to the serpent,

“Because you have done this,

cursed are you above all livestock

and above all beasts of the field;

on your belly you shall go,

and dust you shall eat

all the days of your life.

15 I will put enmity between you and the woman,

and between your offspring and her offspring;

he shall bruise your head,

and you shall bruise his heel.”

16 To the woman he said,

“I will surely multiply your pain in childbearing;

in pain you shall bring forth children.

Your desire shall be for your husband,

and he shall rule over you.”

17 And to Adam he said,

“Because you have listened to the voice of your wife

and have eaten of the tree

of which I commanded you,

‘You shall not eat of it,’

cursed is the ground because of you;

in pain you shall eat of it all the days of your life;

18 thorns and thistles it shall bring forth for you;

and you shall eat the plants of the field.

19 By the sweat of your face

you shall eat bread,

till you return to the ground,

for out of it you were taken;

for you are dust,

and to dust you shall return.”

Now listen as I read a section from Inter Varsity Press’ New Bible Commentary on this passage:

Man, woman, and serpent were then interrogated and sentenced by the divine inquisitor.

God’s questions were designed to elicit confessions, not information; he knew perfectly well what they had done.

The long-term effects of sin then started to appear.

The serpent was condemned to crawl and to constant warfare with mankind, the woman’s offspring (15).

In that her offspring will crush the snake’s head, the latter will come off worse in the long battle.

Thus, though this was a judgment on the snake, it was at the same time a promise to man.

It has, therefore, traditionally been seen by Jews and Christians, as the first hint of a savior for mankind, and 3:15 is often called the ‘protoevangelion’ the ‘first gospel.’

Allusions to it in the NT include ; ; .

Within Genesis the promise to Abraham that ‘through your offspring all nations on earth will be blessed’ (22:18) starts to make the vague promise of 3:15 more specific.

It is also notable that this first judgment on sin is tinged with hope, something that recurs throughout Scripture (cf.

6:5-8), as God’s mercy outweighs his wrath (cf.

).

What insights did you gain from this commentary?

(Let class answer)

If you’re looking for a good set of commentaries, I’d recommend the following: