The Expository Preaching Of New Testament Quotations Of The Old .
View metadata, citation and similar papers at core.ac.ukbrought to you byCOREprovided by Unisa Institutional RepositoryThe expository preaching of New Testament quotations of the Old Testament:A patristically informed redemptive-historical modelByKevin Maplessubmitted in accordance with the requirementsfor the degree ofDoctor of Theologyin the subject ofPractical Theologyat theUNIVERSITY OF SOUTH AFRICASupervisor: Prof. H. J. C. Pieterse2014
DECLARATION OF ORIGINALITYI declare that “The expository preaching of New Testament quotations of theOld Testament: A patristically informed redemptive-historical model” is my own workand that all the sources that I have used or quoted have been indicated andacknowledged by means of complete references.Rev. Kevin MaplesDateii
KEY toricalBiblical TheologyExpository PreachingHistorical ApproachBiblical QuotationsOrigenChrysostomiii
TABLE OF CONTENTSDECLARATION OF ORIGINALITY . iiKEY TERMS .iiiLIST OF FIGURES, TABLES, AND CHARTS . ixLIST OF ABBREVIATIONS . xSUMMARY .xiiiINTRODUCTION . 10.1 Statement of the Problem . 20.1.1 The Research Question . 30.1.2 The Significance of the Research Question . 30.2 The Goal of the Study . 50.3 Definition of Terms. 50.3.1 Biblical Theology. 60.3.2 Patristic . 60.3.3 Redemptive-Historical Approach . 70.3.4 Intertextuality . 80.3.5 Practice . 80.3.6 Homily, Sermon, and Homiletic . 90.3.7 Expository Preaching . 100.4 Research Methodology . 120.4.1 Method Design . 120.4.2 Introduction to the Chapters. 140.5 Conclusion . 17iv
CHAPTER 1: LITERATURE REVIEW . 191.1 The Biblical Theology of Geerhardus Vos . 201.2 Edmund Clowney. 241.2.1 Preaching and Biblical Theology . 251.2.1 Preaching Christ in All of Scripture . 281.3 Sidney Greidanus . 311.4 Bryan Chapell . 361.5 Graeme Goldsworthy . 431.6 A Redemptive-Historical Hermeneutic. 481.6.1 Revelation . 481.6.2 Inspiration . 501.6.3 Authority . 511.6.4 Holistic Interpretation . 511.6.5 Christ-centered Application . 531.7 New Testament Quotations of the Old Testament in Redemptive-HistoricalLiterature . 54CHAPTER 2: EARLY PREACHING . 562.1 Influence of the Jewish Synagogue. 572.1.1 The Origin and Nature of the Synagogue . 572.1.2 The Reading of the Scriptures in the Synagogue . 582.1.3 The Preaching of the Scriptures in the Synagogue . 602.1.4 The Relationship of the Synagogue to the Church . 622.1.5 The Intertextuality of the Synagogue . 642.2 Justin Martyr’s Description of Christian Worship . 65v
2.3 The Second Epistle of Clement . 672.4 Quis Dives Salvetur. 722.5 Synopsis . 772.6 Practical Considerations for a Contemporary Model of Preaching . 80CHAPTER 3: ALEXANDRIAN PREACHING . 853.1 Extant Sermons . 863.2 Circumstances of the Homilies on Luke . 883.3 The Significance of Origen for the History of Preaching . 903.4 The Hermeneutical Method of Origen . 913.5 Origen's Textual Method . 923.6 Origen's Homilies on Luke . 933.6.1 Origen’s Luke Homily 14 . 933.6.2 Origen’s Luke Homily 21 . 963.6.3 Origen’s Luke Homily 22 . 983.6.4 Origen’s Luke Homily 29 . 1003.6.5 Origen’s Luke Homily 30 . 1023.6.6 Origen’s Luke Homily 31 . 1043.6.7 Origen’s Luke Homily 32 . 1063.6.8 Origen’s Luke Homily 34 . 1083.6.9 Origen’s Luke Homily 37 . 1103.7 Synopsis . 1123.8 Practical Considerations for a Contemporary Model of Preaching . 113CHAPTER 4: ANTIOCHIAN PREACHING . 1214.1 Extant Sermons . 1224.2 Circumstances of the Homilies on Matthew . 124vi
4.3 Significance of Chrysostom in the History of Preaching. 1254.4 The Hermeneutical Method of John Chrysostom . 1274.5 The Textual Method of John Chrysostom . 1284.6 Chrysostom’s Homilies on Matthew . 1304.6.1 Chrysostom’s Matthew Homily 5 . 1314.6.2 Chrysostom’s Matthew Homily 17 . 1354.6.3 Chrysostom’s Matthew Homily 18 . 1394.6.4 Chrysostom’s Matthew Homily 47 . 1434.6.5 Chrysostom’s Matthew Homily 67 . 1474.6.6 Chrysostom’s Matthew Homily 88 . 1524.7 Synopsis . 1564.8 Practical Considerations for a Contemporary Model of Preaching . 156CHAPTER 5: CHARACTERISTICS OF PATRISTIC PREACHING. 1645.1 Patristic Preachers View the Biblical Text as Inspired Scripture . 1645.2 Patristic Preachers Portray Confidence in Their Available BiblicalText . 1685.3 Patristic Preachers Preach Expository Sermons . 1705.4 Patristic Preachers Close with a Christian Benediction . 1745.5 Patristic Preachers Interpret the Scriptures from a ChristianPerspective . 1765.6 Patristic Preachers View Biblical Revelation as Progressive . 1785.7 Patristic Preachers Communicate the Continuity of the Old and NewTestaments . 1815.8 Patristic Preachers Apply the Biblical Text to Individuals . 1845.9 Conclusion . 185vii
CHAPTER 6: A PATRISTICALLY INFORMED REDEMPTIVE-HISTORICALMODEL . 1866.1 Textual Preparation . 1876.1.1 The Selection of a Biblical Context . 1886.1.2 The Selection of a Preaching Text . 1936.1.2.1 Considerations for a Proper Textual Unit . 1946.1.2.2 The Use of Lectio Continua and Lectio Selecta. 1966.1.3 The Establishment of the Preaching Text . 2006.2 Exegetical Preparation . 2046.2.1 Examine the Literary Context of the Preaching Text . 2056.2.2 Examine the Historical Context of the Preaching Text . 2106.2.3 Examine the Theological Context of the Preaching Text . 2166.2.4 The Development of an Exegetical Outline . 2246.3 Homiletical Preparation . 2266.3.1 Determine the Fallen Condition Focus . 2276.3.2 Develop the Homiletical Outline . 2296.3.3 Expand the Homiletical Outline. 2336.3.4 Plan the Introduction and Conclusion . 2386.4 Conclusion . 239CHAPTER 7: CONCLUSION . 2417.1 The Original Contribution to Knowledge . 2417.2 Summary of the Thesis by Chapter . 2437.3 Limitations of the Research . 2477.4 Further Research . 249viii
LIST OF FIGURES, TABLES, AND CHARTSFigure 1: Retrospective Method of Practical Theology . 13Table 1: The Greek Texts of Mark 10:19, Quis Dives Salvetur, and the LXX. 75Table 2: The Distribution of Old Testament Quotations in the New Testament . 192Chart 1: Length of Patristic Preaching Texts . 195ix
LIST OF ABBREVIATIONSAbbreviationTitle1 Apol.First Apology1 CorFirst Corinthians, Holy Bible1 KgsFirst Kings, Holy Bible1 SamFirst Samuel, Holy Bible2 ChrSecond Chronicles, Holy Bible2 TimSecond Timothy, Holy BibleAg. Ap.Against ApionColColossians, Holy BibleComm. Matt.Commentary on Matthew, OrigenDeusQuod Deus Immutabilis sitDialThe Dialogue of Palladius Concerning the Life of ChrysostomDeutDeuteronomy, Holy BibleESVEnglish Standard Version, Holy BibleExodExodus, Holy BibleEzekEzekiel, Holy BibleGalGalatians, Holy BibleGenGenesis, Holy BibleHCSBHolman Christian Standard BibleHist ecclHistoria Ecclesiastica, EusebiusHNHistoria nova: The Decline of Rome by ZosimusHom. Ez.Homilies on Ezekiel, OrigenHom. Jn.Homilies on the Gospel of John, John Chrysostomx
Hom. Lk.Homilies on the Gospel of Luke, OrigenHom. 2 Cor.Homilies on Second Corinthians, John ChrysostomHom. Mt.Homilies on the Gospel of Matthew, John ChrysostomHom. Rom.Homilies on the Epistle to the Romans, John ChrysostomHosHosea, Holy BibleIsaIsaiah, Holy BibleISVInternational Standard Version, Holy BibleJerJeremiah, Holy BibleJoshJoshua, Holy BibleLevLeviticus, Holy BibleLXXSeptuagintNASBNew American Standard BibleNA28Nestle Aland Novum Testamentum Graece, 28th ed.NCVNew Century Version, Holy BibleNETNew English Translation, Holy BibleNIVNew International Version, Holy BibleNKJVNew King James Version, Holy BibleNPNF1Nicene and Post-Nicene Fathers of the Christian Church, FirstSeriesNRSVNew Revised Standard Version, Holy BibleNumBook of Numbers, Holy BibleMattMatthew, Holy BibleMTMasoretic TextOrig. Princ.De PrincipiisPATrThe Patriarchal Greek New Testamentxi
Philoc.PhilocaliaPGPatrologia GraecaPLPatrologia LatinaPr. Para.Prologue of Saint Jerome to the Book of ParalipomenonPsPsalm, from Psalms, Holy BibleRomRomans, Holy Bible2 Clem.Second Clementsec.references a section in this thesisSoz. H. E.The Ecclesiastical History of Salaminius Hermias SozomenusSoc. H. E.The Ecclesiastical History of Socrates ScholasticusT. Meg.Tosefta MegillahQuis divQuis Dives SalveturUBS4United Bible Society, Greek New Testament, 4th ed.UBS5United Bible Society, Greek New Testament, 5th ed.All English Scripture quotations taken from the English Standard Version unlessotherwise noted.xii
SUMMARYThis thesis employs a historical approach to practical theology in an effort todiscover resources from past practices for critical reflection upon a currentmethodology with the intent of producing a revised practice. The following researchquestion is pursued: How can the practices of patristic preachers enhance the currentefforts of redemptive-historical preachers to preach faithfully the New Testamentquotations of the Old Testament?Chapter One reviews literature from five major redemptive-historicaltheologians: Geerhardus Vos, Edmund Clowney, Sidney Greidanus, Bryan Chapell,and Graeme Goldsworthy. Five of the major shared characteristics of these authors areconsidered in light of their various contributions.Chapters Two, Three, and Four examine various patristic homilies, outliningpractical considerations for a contemporary model of preaching. Chapter Two examinestwo early homilies, 2 Clement and Quis Dives Salvetur, noting the influence of thesynagogue. Chapters Three and Four respectively examine the preaching of Origen andChrysostom. Chapter Five outlines some major characteristics of patristic preachingdiscovered through a comparison of the findings of chapters Two through Four.Chapter Six provides a model for preaching New Testament quotations of theOld Testament that is consistent with the theological convictions of redemptivehistorical homileticians and informed by the insights gained from reflection upon thepractices of patristic preachers. This model makes an original contribution toknowledge by advancing the discussion of redemptive-historical preaching boththrough the application of the redemptive-historical approach to the New Testamentquotations of the Old Testament and through the consideration of the relationshipbetween redemptive-historical practices and patristic practices.xiii
INTRODUCTIONRummaging through the past can yield historicalresources for charting new directions in ministry. David D. Daniels and Ted A. Smith (2008: 215)N. H. Ridderbos (1968: 97, trans. by Reventlow 1986: 11) contends: “Therelationship between Old and New Testaments: that is just about the whole story; thewhole of theology is involved in that.” The New Testament use of the Old Testamentis a central issue in the field of biblical theology (Osborne 2006: 365). Yet after decadesof discussion among evangelicals no consensus has been reached regarding the majorissues of how the New Testament uses the Old Testament (Blomberg 2002: 17-18).For the preacher, the relationship between the testaments is a practical ministrychallenge. The expository preacher who progresses verse-by-verse through the biblicaltext may be able to ignore echoes and allusions to the Old Testament, but it will bedifficult to dodge the three hundred and forty-two direct quotations (Aland 1993: 888890). Peter Adam (2000: 106) explains that while theologians and commentators canavoid the issues of biblical theology by either ignoring sections of Scripture or byfocusing on the pre-history of the text, the “preacher has nowhere to hide: every sermonpresupposes a good or bad biblical theology.”The present generation is not the first to face the challenge of preaching NewTestament texts that quote the Old Testament. Extant sermon manuscripts from thesecond century forward bear witness to how these texts were preached throughout thehistory of the church. An analysis of how preachers previously treated these texts couldpotentially yield fruitful insights for critical reflection upon current practices.1
0.1 The Statement of the ProblemDuring the last century an international movement developed that today isexerting tremendous influence on both hermeneutics and homiletics. The nuances ofearly pioneers and modern architects of this movement are united by the sharedperspective that the Bible presents a unified message of the history of God’s redemptionof his people. Understanding the Bible as a unified whole was a natural application ofthe doctrine of verbal inspiration held by proponents of this view now termedredemptive-historical. However, this view raised perplexing questions about how thediversity of the Bible—which had been undisputed since the Enlightenment—could beseen as a unified whole. Proposals for understanding the relationship of the testamentshave been at the center of redemptive-historical biblical theology ever since.The application of this new perspective on biblical theology resulted inredemptive-historical preaching. This approach to preaching attempts to interpret andapply the biblical text in light of the whole Bible, which from a redemptive-historicalperspective means in light of the overarching message of God’s redemption of hispeople which culminates in Christ. In recent years several landmark works have beenwritten developing a practical theology of how to preach individual texts in light of thewhole Bible. As in biblical theology, one of the major issues for redemptive-historicalhomiletics is how to relate the testaments both in terms of hermeneutics and practicalsermon application.The discipline of practical theology in general has also seen developments inrecent years including an interest in developing historical methods (e.g., Schneiders2005: 4). In regard to teaching practical theology, David Daniels and Ted Smith (2008:215) write:2
Histories of church practices are of more than antiquarianinterest. They have the power to demystify practices thathave become second nature, and so beyond consciousreflection. By retrieving the historical and social processby which a practice came to be established, we hope toopen up critical and faithful conversation.Homiletics in particular has been the subject of two comprehensive historicalinvestigations. O. C. Edwards (2004) published a two-volume work on the history ofpreaching and Hughes Oliphant Old (2010) recently completed a massive sevenvolume work. Both of these works bear the potential to provide historical material forcritical theological reflection on current practices.0.1.1 The Research QuestionIn light of the emergence of a holistic form of biblical theology, the resultantredemptive-historical approach to preaching, and the recent interest in historicalapproaches to practical theology, this thesis will seek to answer the following question:How can the practices of patristic preachers enhance the current efforts of redemptivehistorical preachers to preach faithfully the New Testament texts containing quotationsof the Old Testament?0.1.2 The Significance of the Research QuestionThis is a significant question for several reasons. First, the question addresses agap in the literature. Graeme Goldsworthy (2000: ix), a leading redemptive-historicaltheologian, writes:Among evangelicals there is a strange neglect of biblicaltheology even though it is, to my way of thinking, oneobvious implication of the evangelical view of the Bible.Books on preaching abound, even books on “expository”preaching. Yet, apart from a few scattered references,there seems to be very little that takes up the function of3
biblical theology in the process of moving from the textto the hearer.While there are some works that address the relationship of biblical theology topreaching (e.g., Goldsworthy 2000), to the knowledge of this researcher none of themare devoted to the issues of preaching New Testament quotations. A few shortcomments from redemptive-historical homileticians regarding the preaching of NewTestament texts that quote the Old Testament that were discovered during the literaturereview will be included at the end of Chapter One. The brevity of these commentsfurther demonstrates the need for further discussion of a redemptive-historical approachto preaching New Testament quotations of the Old Testament.The research question is also significant because the preponderance of work inhomiletics from redemptive-historical theologians has focused either on the OldTestament or the Bible as a whole. For example, Sidney Greidanus (1999) has publishedPreaching Christ from the Old Testament: A Contemporary Hermeneutical Methodfollowed by three works devoted to individual books of the Old Testament: Genesis(2007), Ecclesiastes (2010), and Daniel (2012). Although he published a homileticalwork addressing the entire canon, The Modern Preacher and the Ancient Text:Interpreting and Preaching Biblical Literature (1988), only two chapters discuss theNew Testament specifically. The research question of this thesis contributes to thediscussion of a redemptive-historical approach to preaching the New Testament.In their research manual, Practical Theology and Qualitative Research, JohnSwinton and Harriet Mowat (2006: vi) contend that “the Practical Theologian seeks toensure faithful practice and authentic human living in the light of Scripture andtradition.” Critical reflection on current practices in the light of tradition requireshistorical study, unless reflection is to be limited to only recent traditions, in which casethe theologian is left with a rather shallow perspective. The research question posed in4
this thesis looks to one of the earliest periods in the history of the church to findhistorical practices that may provide a broader context for the revision of currentpractices than merely recent tradition.Furthermore, a recent movement devoted to what proponents describe as thetheological interpretation of Scripture has brought renewed interest in pre-criticalreadings of the Scripture (Treier 2008). Since this movement originated in the 1990s(Treier 2008: 11), it is too early to know the full extent of its influence. However, giventhe recent scholarly discussion of pre-critical readings of Scripture, it seems relevant tothe ongoing discussion to consider how the redemptive-historical approach relates topre-critical periods in the church’s history, of which the patristic period is one of theearliest.0.2 The Goal of the StudyThe goal of this study is to make an original contribution to knowledge throughthe production of a contemporary model for the expository preaching of New Testamentquotations of the Old Testament. This model will be constructed from the hermeneuticaland homiletical methods of redemptive-historical theologians in light of criticalreflection upon the practices of patristic preachers.0.3 Definition of TermsThe definitions given below will be followed throughout this thesis by theresearcher. While the intention is to follow the standard usage of these terms, diversityexists within the literature requiring the selection of a particular usage of some of theterms.5
0.3.1 Biblical Theology“Biblical theology” has been used in recent decades to refer to a wide range ofendeavors (Scobie 2003: 3). Even among scholars who use the term to refer to a specificdiscipline, no consensus exists as to the nature and scope of the discipline (Carson 1995:17-26). In this thesis the term will be used to refer to the discipline of biblical theologyas outlined by Brian S. Rosner (2000) in his article in New Dictionary of BiblicalTheology entitled “Biblical Theology.”Rosner (2000: 3) distinguishes biblical theology from other disciplines such aspractical theology, systematic theology, apologetics, and historical theology. Accordingto Rosner (2000: 3), biblical theology is “the fruit of exegesis of the texts.” However,the exegesis of individual texts is conducted for the purpose of understanding how thattext functions within the whole Bible.Biblical theology is principally concerned with theoverall theological message of the whole Bible. It seeksto understand the parts in relation to the whole and, toachieve this, it must work with the mutual interaction ofthe literary, historical, and theological dimensions of thevarious corpora, and with the inter-relationships of thesewithin the whole canon of Scripture (Rosner 2000: 3).0.3.2 PatristicThe term “patristic” first appeared in 1727 in the writing of J. F. Buddeus, aLutheran scholar (Kannengiesser 2006: 3). It relates to the Fathers (patres) of thechurch prior to the Middle Ages (Cross 2005: 1241). Charles Kannengiesser (2006: 3)writes: “This honorific title implied orthodoxy, intellectual leadership, and in mostcases, a literary legacy.” The patristic period begins at 100 AD with the close of theapostolic period (McGrath 2013: 16). The end of the patristic period is highly disputedand proposals vary from about 400 - 800 AD (Vallée: 1999: 2).6
In this thesis, the term “patristic” will be employed to refer to 100 - 400 AD.This usage is not the result of any evidence or argument for the close of the patristicperiod. Instead, it is a practical consideration as the latest sermons to be considered inthis study were delivered sometime in the 390s AD. Those readers who are accustomedto viewing the patristic period as extending into the 5th, 6th, 7th, or even 8th centuries(Fahlbusch 1999: 521) will need to read “patristic” as “early patristic” throughout theremainder of this thesis.0.3.3 Redemptive-historical ApproachWhen used in regard to preaching, the “redemptive-historical approach” refersto the attempt to apply biblical theology to the task of expository preaching(Goldsworthy 2000: iii). Belief in the divine inspiration and resulting unity of the Bibleare foundational to this approach (Dennison 2006: 16-22). The unifying theme of theBible is understood to be God’s redemption of man through Jesus Christ (Paul 2013:132). God’s redemption is seen as being revealed progressively throughout theScripture (Rosner 2005: 714-717). The aim of the redemptive-historical approach is topreach the text within the context of the entire canon, drawing application from thetext’s relationship to the overarching message of the whole Bible (Goldsworthy 2000:135-139).Adherents of the redemptive-historical approach are diverse in both theirmethods and their terminology. The terms “Christ-centered,” “Gospel-centered,” “theocentric,” “Christo-centric,” “canonical,” “holistic,” and “redemptive-historical method”are used in the literature. For the sake of clarity, throughout this thesis the term“redemptive-historical approach” will encompass the broader school of thought ingeneral.7
0.3.4 IntertextualityThe term “intertextuality” is a recent term “coined by poststructuralist literarycritics (Kristeva; Barthes) to describe every literary text whose existence and meaningis predicated in relationship to other texts, whether spoken or written, earlier or later”(Wall 2000: 541). The term has since been adopted by biblical scholars and is employedinconsistently throughout the literature. In some instances the term is synonymouslyused in place of “the New Testament use of the Old Testament” (Alexander 2000: 98).Other interpreters use the term to describe reading later passages back into previouspassages (Alexander 2000: 98). “Intertextuality” is used in this the
The expository preaching of New Testament quotations of the Old Testament: . Comm. Matt. Commentary on Matthew, Origen . Deut Deuteronomy, Holy Bible ESV English Standard Version, Holy Bible Exod Exodus, Holy Bible Ezek Ezekiel, Holy Bible Gal Galatians, Holy Bible Gen Genesis, Holy Bible HCSB Holman Christian Standard Bible
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Christ-Centered Expository Preaching - Tony Merida This talk is for anyone who will teach the Bible, but especially for those aspiring to the . Sidney Greidanus defines preaching Christ "as preaching sermons which authentically integrate the message of the text with the climax of God's revelation . in the person, work, and/or teaching .
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