Grasping God's Word

 Here is a quick review of the items to look for during bible reading:
 
1. Repetition of words – Look for words and phrases that repeat.
2. Contrasts – Look for ideas, individuals, and/or items that are contrasted with each other. Look for differences.
3. Comparisons – Look for ideas, individuals, and/or items that are compared with each other. Look also for similarities.
4. Lists – Anytime the text mentions more than two items, identify them as a list.
5. Cause and effect – Look for cause-and-effect relationships.
6. Figures of speech – Identify expressions that convey an image, using words in a sense other than the normal literal sense.
7. Conjunctions – Notice terms that join units, like “and,” “but,” “for.” Note what they are connecting.
8. Verbs – Note whether a verb is past, present, or future; active or passive; and the like.
9. Pronouns – Identify the antecedent for each pronoun.
10. Questions and answers – Note if the text is built on a question-and-answer format.
11. Dialogue – Note if the text includes dialogue. Identify who is speaking and to whom.
12. Means – Note if a sentence indicates that something was done by means of someone/something (answers “how?”). Usually you can insert the phrase “by means of” into the sentence.
13. Purpose/result statements – These are a more specific type of “means,” often telling why. Purpose and result are similar and sometimes indistinguishable. In a purpose statement, you usually can insert the phrase “in order that.” In a result clause, you usually can insert the phrase “so that.”
14. General to specific and specific to general – Find the general statements that are followed by specific examples or applications of the general. Also find specific statements that are summarized by a general one.
15. Conditional clauses – A clause can present the condition by which some action or consequence will result. Often such statements use an “if … then” framework (although in English the “then” is often left out).
16. Actions/roles of God – Identify actions or roles that the text ascribes to God.
17. Actions/roles of people – Identify actions or roles that the text ascribes to people or encourages people to do/be.
18. Emotional terms – Does the passage use terms that have emotional energy, like kinship words (“father,” “son”) or words like “pleading”?
19. Tone of the passage – What is the overall tone of the passage: happy, sad, encouraging, and so on?

- J. Scott Duvall & J. Daniel Hays, Grasping God's Word: 

A Hands-On Approach to Reading, Interpreting, and Applying the Bible, 2016

Contextualization in Preaching

Contextualization in preaching is communicating the gospel message in ways that are understandable or appropriate to the listener’s cultural context. In other words, contextualization is concerned with us and now.

Some preachers spend more time reading and meditating on our contextual setting than we do on God’s Word. We get caught up in sermonizing about our world or city in an effort to be relevant. As a result, we settle for giving shallow impressions of the text. We forget that the biblical text is the relevant word. It deserves our greatest powers of meditation and explanation.

To put it differently, the preacher is bound to miss the mark of biblical exposition when he allows the context he is trying to win for Christ control the Word he speaks of Christ. As I stated in the introduction, this is the undoing of many of our churches. Too many of us unconsciously believe that a well-studied understanding of our cultural context, rather than the Bible, is the key to preaching with power. 

Blind adherence to contextualization alters our preaching in at least three ways, and none of them is for the better. 

First, it impairs our perspective in the study—in his preparation of his sermon, the preacher becomes preoccupied with the world rather than God’s Word. This leads to impressionistic preaching. 

Second, it changes our use of the pulpit—the Word now supports our intoxicating plans and purposes, rather than those of God. This is inebriated preaching. 

Finally, it shifts our understanding of authority—the preacher’s “fresh” and “spirit led” devotional reading becomes the determinative point of truth. I call this “inspired” preaching.

You are looking for things that you know will make an immediate impression upon your listeners. You begin enjoying this momentary diversion. The work is not hard. Soon a main idea emerges. You contextualize well since, just like your congregation on Sunday, you are not that passionate about things historical. In fact, you got this job, in part, because they were impressed with how well you produced attention-grabbing messages from the otherwise inaccessible ancient realism of biblical scenes. A detailed study of the text can wait.

This is impressionistic preaching. 

It happens a lot. In fact, it may be the most significant problem facing preachers today. Impressionistic preaching is not restrained by the reality of the text. It ignores the historical, literary, and theological contours of the text. It brushes past—in a matter of minutes—many of the exegetical tools you spent time developing. Where the realist painter might look at his object ten times before painting a single stroke, the impressionist looks at his text once and puts ten strokes on the canvas of human experience. So, too, the impressionist preacher. 

-  David R. Helm, Expositional Preaching: How We Speak God's Word Today