Expository preaching in our day has degenerated into moralistic story telling. Some part of the Bible is retold in an interesting (or not so interesting) manner, and then it is made to teach some desirable (or simply desired) lesson. No wonder that exposi­tory preaching has fallen into such disrepute.

The real hurt comes when we realize that this practice is found in our Reformed churches, too. Of course it may be hidden by going into great detail about the text, or by making it teach what is already agreed upon on the basis of our confessions. But it is there, nonetheless. How can we do better? By practicing what is in­volved in the full exposition of a text.

In the first place, as most of us have been taught, it is necessary to study the text in its historical and linguistic setting. This is a complex and pains-taking task. Both the original language and the historical situation are important, and they are intertwined! What is the busy pastor to do? (Rush to the homileti­cal commentaries and sermon books, of course? No!)

I was taught that sermon preparation ought to take up half a minister's time — not half-an-hour, nor even half-a-day, but half-a-week out of each week he puts in. This ought to allow him time to do some real studying of the text, rather than to depend on sermonic crutches.

The expositor must begin with the language of the text, including its grammar, vocabulary, and style. He must also examine its linguistic, literary, and historical context. Furthermore, the bits and pieces have to be put together in a meaningful whole. Of course, the entire picture must be consistent within itself and compatible with the rest of Scripture. These tasks can take a considerable amount of time and effort, but all this basic exegesis is necessary in order to explain what the text SAYS.

However, expository preaching worthy of the name requires much more than that. The Bible interpreter has to be more than a Bible teacher. The sec­ond step is to explain what the text MEANS.

This is where the matter gets sticky. What part does the personality of the preacher play in discovering and conveying the true meaning of the text? A great deal! In the first place, his understanding of what he has found will be colored by his own experi­ence, both educationally and personally. And, in the second place, his choice of words to say what he has to say will reflect his own understanding of what they mean.

Add to this the limitations of the audience. Not only will they hear only what they are able to hear, but they will hear only what they are willing to hear. Personal experience and education throw up many hidden barriers. Blessed is the congregation whose minister understands his limits, and theirs!

It is the task of the Bible expositor to keep all these factors in mind. This may sound like asking an awful lot, but the task isn't as impossible as it may sound. If we approach the Scriptures prayerfully and carefully and if we work sincerely and diligent­ly, the Holy Spirit will interpret his own Word to us. The Author himself has promised that his Word will not return to him empty-handed.

So, let's assume a measure of success in relaying and explaining the text. Now comes the most critical part of all. The text has to be APPLIED to the hearts and lives of the people. In other words, it has to be made meaningful for today. Remember, the expository preacher must do more than teach what the Bible said. He must preach what the Bible says ... to us ... today.

Well-intentioned preachers often hurt, more than help, their listeners here. Sometimes they do not understand the needs of their audience. At other times they inject their own ideas into the text. But most often they fail to grasp the relevance of the text itself for today. We live in a scientific age. We are used to having things expressed in precise terms, and we want to see practical results.

On the one hand, this works against the exposi­tory preacher. If he reads and interprets the Bible scientifically, he encounters all sorts of apparent contradictions which have to be explained away. The shape of the world and the needs of society just aren't perceived the same today as in Billie times.

On the other hand, this enhances expository preaching. If the preacher can show how the Bible has abiding value for every age, he will remove the cultural stigma. This is not to say that the Bible is er­roneous, but simply that it was written in a different age. And we have to interpret it for our own times.

The abiding message of the Bible is religious, not scientific. Science, by definition, restricts itself to the horizontal relationships of life, which are con­stantly changing. The Bible, by its own proclamation, is the Word of God and emphasizes the vertical relationships of life. Therefore, the Bible can, and does, have an abiding message.

Thus, the task of the expository preacher is to point out the religious, the abiding message of his text and to relate it to the audience. This is not something new, as the proponents of "philosophical hermeneutics" suggest. The Old Testament has always been interpreted by Christians in the light of the revelation in Jesus Christ. And the New Testa­ment (at least) has always been understood as having current application for faith and life.

The people are hungry for word about how their covenantal relationship to God applies to daily life. They want to know how they are to use their spiri­tual gifts for the growth of the church and the reali­zation of the kingdom of God. Instead, they keep hearing about how to become a Christian — as if they were still unbelievers.

The problem is the neglect of true Bible exposi­tion. The "enlightened" preachers are inclined to come up with "creative insights" spun out of their own imaginations. And the "biblical" preachers are inclined to find "meanings" in insignificant, though interesting details.

The solution to the problem is to get back to the task of real expository preaching. Of course, this may mean an adjustment of priorities for some preachers, and it may mean a loss of popularity for others. But it will certainly mean a more effective ministry for all.

And expository preaching isn't as difficult as it may seem. As my old homiletics professor used to say, make sure that your listeners get the answers to these three questions about the text:

1. What does it say?
2. What does it mean? And
3. what dif­ference does it make?

There is no finer preaching than good expository preaching. Topical sermons are inclined to be mostly informative. Doctrinal sermons are primarily con­fessional. But expository sermons are naturally per­sonal and practical.

Unless, of course, we preachers goof them up!