Toward an Exegetical Theology: Biblical Exegesis for Preaching and Teaching

by Walter C. Kaiser Jr.

Proposes a method of biblical interpretation consisting of contexual, syntactical, verbal, theological, and homiletical analysis.

Genres: Theology, Biblical Studies, Nonfiction, Christian, Christianity, Reference, Faith

270 pages, Paperback

First published June 1, 1981

About the author

Walter C. Kaiser Jr. (PhD, Brandeis University) is president emeritus of Gordon-Conwell Theological Seminary in South Hamilton, Massachusetts. He previously taught at Trinity Evangelical Divinity School and at Wheaton College. Kaiser is active as a preacher, speaker, researcher, and writer and is the author of more than forty books, including Preaching and Teaching from the Old Testament and The Majesty of God in the Old Testament.

Reviews

[Jimmy]

I’m always surprised at how various theological circles would say they practice expository preaching when how they teach seems to suggest otherwise. Sometimes it seems as if some literatures on expository preaching can serve as just cheerleaders for expository preaching rather than explaining the actual mechanics of expositional sermons. Those who are hungry to learn the “how-to” of theologically sound teaching would find Toward an Exegetical Theology helpful.

Walter Kaiser’s book makes the conscious attempt of bridging the gap between the raw work of exegeting the Word of God with the finished product of preaching the Word of God. As a young Seminarian, one of the thing that I regularly think about is how do I make the transition from the analysis of the biblical languages to the next phase of preaching preparation. A crucial element in that transition process is finding the main proposition of the specific passage, a task that can seem easy to some but daunting to others. Personally, the book on page 152 offer the most helpful advice for me in writing out the main proposition: “Thus, it is imperative that each main point (one per paragraph please, unless the scope of our exegesis and message is only one paragraph) avoid the use of the past tense of the verb (a reporting style) and the use of all proper names (with the understandable exception of God’s names).”

A significant portion of the book is devoted to what the author called the Syntactical-Theological Method. Those who are familiar with the historical-grammatical approach should appreciate Kaiser’s nuance interest with syntax. The book’s Syntactical-Theological Method placed a heavy emphasis that the most important key to understanding a particular text is its structure/syntax. Here in the syntax is an essential bridge from the passage to the sermon: the syntactical structure of the text will also serve as the structure/outline of the homiletical message as well.

The second key element in the Syntactical-Theological Method is what the book called “Antecedent theology.” Kaiser was weary of what can be called the “right truth, wrong text” fallacy, and especially of reading future concepts found in later progressive revelation back into an older text of something that was not there and thus doing injustice to the text by preaching Scriptural passage with a common theme in the same fashion. Furthermore, Kaiser was also concern for those who interpret Scripture by any non-Scriptural “analogy of faith”. If there is a need for theological analysis in our preaching and Christians must abide by the principle of Sola Scriptura, Kaiser’s solution to this dilemma is to preach with an “analogy of faith” based upon previous theology from earlier revelation. Here the reader would see Kaiser has put some thought to the proper relationship of biblical theology and expositional preaching, where biblical theology through antecedent doctrines would inform the preacher’s theological analysis of the text.

Other area in the book that might be helpful is part three of the book where Kaiser discusses various literary forms in the Bible and how to preach from them. Concerning prophecy, Kaiser observed how the conditional nature of prophecy should lead preachers to preach two alternatives of judgment and hope. Since narratives can at times be descriptive rather than prescriptive, this would be a good example of where antecedent theology is needed to inform us of how to properly interpret the text. Concerning poetic literary form, the book shares various syntactical cues that expositors should note in order to focus their preaching on what the text really is focused on.

[Micah Lugg · Rating 5 out of 5]

Toward an Exegetical Theology has proved to be a landmark text in the fields of exegesis and exposition. Kaiser endeavors to fill the gap between these two disciplines. Seminaries do a great job at teaching men to exegete the biblical text and thus are given the tools to examine the nature of the original language. They also teach men to preach the Bible with application and conviction. Upon graduation, the men enter the ministry and then attempt to put into practice all that they were taught. This leaves them to either give very exegetical sermons with little present day significance that flies over the heads of his parishioners or to abandon the exegesis all together and simply preach hot topics of the day. Kaiser contends that a proper methodology can be learned that captures the intent of the biblical passage and also speaks powerfully to the modern-day hearers. This book achieves this goal of outlining such a methodology.

There is much to commend in Kaiser’s work, but most prominently is his attitude that undergirds this whole book, being one of worship. He clearly knows and loves God and thus loves his word. This respect and love for the word of God keeps the book from being merely methodological, but makes it doxological as well. He believes in the power of the word of God to not only change the lives in congregation, but also change the life of the preacher. Therefore, his methodology is driven by a submission to the authority of God in his word. He is not trying to help preachers sound more relevant, but he is trying to help preachers communicate the timeless truth of the word of God to a contemporary audience.

Kaiser offers many correctives to the fields of hermeneutics and homiletics. He emphasizes that there is one interpretation of the text. This counters many modern interpreters who want to say that there are many interpretations of a passage. They say that there cannot be simply one meaning, but we must leave the door open for several meanings of the text. Kaiser soundly refutes this through historical and theological analysis.

He also corrects those who say that it is not possible to know the author’s intention in writing. He says that if authorial intent and meaning are unaccessible than the ability to communicate is lost. Therefore, those who say that the meaning of an author’s words are unknowable contradict themselves. They want their intended message to be understood in their words, but they say we cannot understand the biblical authors.

Kaiser also corrects the use of what has traditionally been called the “analogy of faith.” This has been used to push a system of theology upon a text to “test” it. While this practice is helpful to some degree, it does not help bring out the right theology in the text. Therefore, he argues for calling the rule, the “analogy of antecedent Scripture.” This helps by clarifying that the theology that should be brought out in the text is the theology that has come before it in progressive revelation.

The strength of Kaiser’s work comes in his explanation and demonstration of the syntactical-theological method of exegesis, which is his refinement of the grammtico-historical method. This contribution alone is worth the price of the book. He carefully shows exegetes how to respect the divine and authorial intention of the text and bring that out in a powerful sermon to God’s people. This book is now in my top five books on how to study and preach the Bible. May God continue to use it to call a new generation of preachers to the powerful word of God.

[Austin · Rating 5 out of 5]

Excellent, clear, and practical. As relevant today as when it was first published. A wonderful antidote to preaching which is detached from the text it claims to expound (or which is apparently irrelevant to the sheep supposedly pastured by it).

[Jacob Aitken · Rating 5 out of 5]

Kaiser, Walter C. Toward and Exegetical Theology: Biblical Exegesis for Preaching & Teaching. Grand Rapids, MI: Baker Academic, reprint 1998.

This is the greatest “how-to” manual on Greek and Hebrew exegesis. It runs the gamut from basic linguistics to the proper method of outlining a passage. This won’t be a formal review, as the nature of the book is to be savored and imitated.

While Kaiser never directly expounds the Alexandria vs. Antioch debate, he sides clearly with Antioch. He has no mercy on “allegory” (Paul doesn’t count, for what Paul did is not what the early church did). Directly related to this is “single-meaning hermeneutics” (Kaiser 47). Anyone who rejects single-meaning hermeneutics assumes that his/her own work has a single meaning.

“The How-To” of exegesis:

Contextual analysis:

Kaiser recommends looking for the natural paragraph break (71). These could be anything from repeated terms that act as headings, transitional conjunctions/adverbs, rhetorical questions, change in tense and mood, etc.

What about jumping to doctrines or ideas that are later on in biblical history? Kaiser urges caution. We believe in interpreting Scripture by Scripture, but that phrase doesn’t really tell us which Scripture is clearer. Instead of the analogy of Scripture, Kaiser recommends the analogy of antecedent Scripture (82). Let Scripture develop its own story. This is simply a corollary to the claim that the author knew what he was talking about and didn’t know what he wasn’t talking about. We can identify antecedent theology in the text by noting the following:

1) The use of certain terms which have already acquired a special meaning: seed, servant, rest, inheritance (137).
2) Reference to a previous event in the progress of revelation
3) Reference to previous quotations.
4) Reference to the covenants of accumulating promises.

In other words, the canonical center of the bible is “God’s word of blessing...or promise...to be Israel’s God and to do something for Israel and through them something for all the nations on the face of the earth” (139).

Syntactical Analysis:

Kaiser recommends using a “block-diagram. Write out each proposition or clause in the natural order of the text. Isolate each syntactical unit on separate lines. Bring the theme proposition out to the left hand margin (right in the case of Hebrew), and indent material which modifies the theme proposition (99). Further, note that sub-points will have a parallel feel to their structure.

[Hany Abdelmalek · Rating 4 out of 5]

Most faithful exegetes of the Bible would agree that honest exegesis is essential for delineating any biblical text’s original message. This interpretive process should consider both the historical-grammatical analysis of the biblical text and its theological message. That said, this exegetical process is never easy, to say the least; it demands a lot of work and effort. Even after doing all the hard work, the preacher/ teacher is left with almost no clue about translating this authorial intent from its specific context to his contemporary audience. To solve this dilemma, Kaiser provides an exegetical method, namely the ‘Syntactical Exegetical Theology Method’ that emends the gap between the grammatical-historical (analytical) study of Scripture on the one hand and the delivery of the...

Read full review on:
https://hanyabdelmalek.org/2021/05/20...

[Seth Channell · Rating 5 out of 5]

The last chapter of the book is worth the price of the book. I wish every pastor would read this book.

[Richard Gambill · Rating 5 out of 5]

One of the best books on biblical exegesis. It changed the way I study Scripture and prepare sermons.

[Ivan · Rating 4 out of 5]

This book by Walter C. Kaiser, Jr. is a formidable crash-course on the exegetical method. Kaiser, a seminary professor and former president, has written this work primarily for seminary students and pastors, although the interested layman will find much profit from it. The task of discerning the meaning of any given biblical text is a constant element of pastoral ministry, especially with the looming deadline of Sunday forever before us. While not exhaustive, Kaiser does seek to examine the whole panorama of the exegetical task and its culmination in preaching . In the end, he more than ably succeeds at equipping preacher with all the tools necessary for the kind of preaching that is exegetically faithfully, theological substantive, and engagingly prophetic.

Summary

The book is easily is divided into four sections. In the first section Kaiser provides a quick summary of the current crises in exegetical theology, including reader-centered response of postmodern literary theory and the plurality of meanings in a text. Kaiser then follows with a definition and history of exegesis. For him, exegesis is “the practice of and the set of procedures for discovering the author’s intended meaning” (47) and hermeneutics is the theory that guides proper exegesis. Following the Reformers, Kaisers argues for the single meaning of a text. Moreover, the goal of exegesis is preaching, and preaching of the Word of God must be done “in such a way that it can be heard with all its poignancy and relevancy to the modern situation without dismissing one iota of its original normativeness” (48). The first section is concluded with a discussion on the history of exegesis from the biblical writers down through the Patristic and Medieval era until the Enlightenment. In every era of the church there has been the understanding of a literal hermeneutic. Although at times this view has waned, it has nonetheless remained the dominant view.

The second section (“The Syntactical-Theological Method”) is the lengthiest portion of book. In this portion Kaiser provides a step-by-step treatment of the exegetical method. First, there is the contextual analysis in which the exegete desires to understand the text as it relates to the immediate context, then how it fits in the whole book or letter, etc. Second, there is the syntactical analysis which is simply another name for grammatico-historical method of interpretation. In this analysis the exegete seeks to see the overall structure of a text, especially the interrelation of the concept, the proposition, and the paragraph. Third, there is verbal analysis wherein the exegete discerns the meaning and use of words; some times this is provided in the immediate context and at other times parallel passages are helpful. Again the goal in this is to arrive at the author’s meaning with the understanding that words have a specific semantic range which is cannot surpass. Fourth, there is the theological analysis. This is where the exegete, having discerned the meaning of a text, now begins to propose the unifying theological principle. Here Kaiser introduces the “analogy of (antecedent) Scripture” (136). This step can involves the locating of a certain term in the history of salvation (e.g., “seed,” “inheritance,” etc.); it can be a direct allusion to a past event (e.g., the exodus); it can be a direct quote (e.g., “Be fruitful and multiply”); or it can be a reference to a covenant. In short, this is biblical theology at its best. Lastly, and the culmination of all the prior steps, is the homiletical analysis. Kaiser bemoans the separation of this area from most theological departments today. In line with older emphases, Kaiser maintains that “the exegetical process and the hermeneutical circle have not been closed or completed until the exegete comes to terms with his own and his intended audience’s response to the text” (150). Key in this regard is what Kaiser calls “principlization.” To "principilize is to state the author's prepositions, arguments, narrations, and illustrations in timeless abiding truths with special focus on the application of these truths to the current needs of the church" (152). At times this is an easy endeavor such as in the book of Romans while at other times it is harder such as in Isaiah. Regardless, the key in all this is uncovering the intention and overall emphasis of the text and book. The exegete must beware of placing a mold over a text or coming to the passage with the expectation that it will answer his own contemporary questions. It is after all these steps are taken that now the exegete can become the preacher.

In the third section (“Special Issues”), Kaiser offers some thoughts on the use of prophecy, narrative, and poetry in expository preaching. In the final section Kaiser addresses the pastor directly (“The Exegete/Pastor and the Power of God”), seeking to remind the pastor that all study and preparation means nothing if not coupled with the blessing and unction of the Holy Spirit. While the source of our message and the method of reproducing that message must be thoroughly biblical, the delivery “must likewise be attended by the evident presence and powerful working of the Holy Spirit if the Church is ever going to make an impact on an indifferent world” (236-237). As preachers we are in desperate need of the Holy Spirit’s power and hence we must take care to rely and seek his aid on a continuous basis.

Critical Evaluation

It does not take long for the reader to grasp that Kaiser thinks preaching is serious business. In our modern age given over to lax standards and the contemporary pulpit which is plagued with sermonettes and “pep-talks,” this book resounds with an unashamed love for preaching and teaching of the Word of God. Kaiser understands that biblical preaching, as the preacher takes the original meaning of the text and applies it to his audience, is nothing less than God speaking.

While sympathetic to Kaiser’s insistence on single meaning, I also realize that there are various genres of Scripture that do not operate on that basis. Often times conservative scholars repudiate multiple meanings and label it as nothing more than a postmodern attempt at eisegesis. Again, I resonate with this charge to a certain degree. But is there any room for a text to operate on multiple levels of meaning without undermining the sound principles of exegesis Kaiser so ably expounds? Recently Jonathan Pennington, in his work Reading the Gospels Wisely, proposed this understanding. In the genre of narrative, where a text is not always operating in a didactic level, the reader can quickly discern a plurality of meanings that, to a greater or lesser extent, were all intended by the author. Pennington likens it to a thermographic map where certain areas are blazing red, others a faint orange, and others yet a pale blue. In other words, certain pericopes are screaming for one’s attention: this is the point of this passage. Other passages, however, are firing on multiple cylinders.

At the close of the book, Kaiser sets his eyes on the preacher. In a book thoroughly steeped in the exegetical steps, it is refreshing to hear Kaiser remind exegetes that all preparation is meaningless if not superintended by the Spirit’s power. We are called to work diligently in preparing our sermons, to think critically, clearly, and carefully about what we say and how we say it. We are called to labor over the preaching event and show ourselves as workmen approved without any need for shame, analyzing the context, syntax, and theology among other things. We are called to make our growth evident to all. We are called to be nourished in the sound words of the faith and to pay careful attention to our teaching. At the same time, all the preacher’s preparation and diligent work is all for nothing if it is not brought before the Lord in prayerful submission, pleading for grace so that the Spirit might powerfully bless his preached Word.

Conclusion

We are in dire need of preaching today that is not only based on the Bible but rather it flows from the Bible into our day. Kaiser has provided pastors and pastors-in-training with a solid exegetical toolbox to be unashamed workmen. It is our duty to work, pray, and preach.

[Ethan McCarter · Rating 3 out of 5]

A good book for someone looking to follow or learn about grammatical-historical exegesis of the text of Scripture. Kaiser walks through how to do that, what to look for from the grammar, and even how to exegete different genres such as poetry or narrative. For the most part, Kaiser is very helpful and follows strong hermeneutical approaches to the Bible showing up in his exegetical approach.
There are a few areas where Kaiser makes a few mishaps and doesn't follow his own rules to a T; granted, we all are fallible and follow our own opinions at times. For instance, he can read his own theological conclusions into the text at times rather than building off of his exegesis. This is something that all theologians and exegetes do, but we must be wary of it. Another quibble is that the book's writing style is very dry. Partly this is simply because it's a hefty academic work, but still there are parts where he could communicate more effectively.
It's a helpful book for the pastor or student looking for a more thorough approach to exegesis from a grammatical-historical background rather than redemptive-historical hermeneutics or those following medieval/Augustinian hermeneutics. If you're a pastor, student, or interested in exegesis from the original language for the purpose of preaching, then this book will be an immense help.

[Randy Corn · Rating 5 out of 5]

This is the sort of book that ought to be given to every preacher before he goes to pastor his first church. I found myself saying that I wish I had been handed a copy as I moved into the office at Howard Grove.

The basic idea of this work is that the typical pastor doesn’t know how to marry the exegesis he was taught in school to the preaching he is to do in his church. Kaiser suggests that many just give up on really having a truly biblical basis for their sermons. Having presented the problem he then suggests a solution. He goes through contextual, syntactical, verbal, theological, and homiletical analysis of passages. Kaiser then turns to the special concerns when dealing with prophecy, narrative, and poetry. It is one of the best step by step guides I have ever seen.

One of the real values to this book are the examples of how not to do it. They are more than a little funny. I think they reflect Kaiser’s dry sense of humor. It made the book very entertaining as well as enlightening.

[JJ Powell · Rating 3 out of 5]

I’m a little torn on this one. On one hand, I appreciate what this book was for the time that it was written. But on the other, I feel like there are plenty of modern books that do exactly what Kaiser set out to do, but much better. This is a great book on exegesis, but I feel like he does very little to expressly move that towards homiletics, even though he continually claims that as the main idea. I know this was written as a way to start that conversation, but there are some really good modern preaching books that approach both exegesis and homiletics together that I was just a bit disappointed in this one.

[Neil Kruger · Rating 5 out of 5]

Is this a book about hermeneutics, exegesis or preaching? Walter Kaiser combines all of these disciplines to put forward an approach that leads to powerful proclamation of the Word of God. His syntactical-theological method filled out with antecedent biblical theology with the aim of principlisation to overcome the cultural (then and now) gap is well worth considering. I will definitely be revisiting this book as it offers so many helpful clues to interpret prose, prophecy and poetry.

[David Blynov · Rating 4 out of 5]

A good guide as to how to (1) exegete Biblical text using the historical-grammatical hermeneutic, then (2) convert that exegesis into a sermon that is applicable, engaging, and Biblically accurate. Provides thorough explanations as to how to perform contextual, grammatical, historical, cultural, and syntactical analysis on a passage.

4.2/5

Quotes to be posted.

[Richard Klueg · Rating 4 out of 5]

An excellent treatment. I especially appreciated the chapter on biblical poetry, perhaps the most helpful treatment I have read. Also excellent is the final chapter emphasizing the critical importance of the work of the Holy Spirit for the work of proclaiming the Word of God.

[Nicholas Abraham · Rating 4 out of 5]

A helpful, yet at times technical plea for the importance of exegesis to feed preaching and teaching of the Bible. Looking at the time it was written (1981), it would have been at the outset of early pushes for the “new homiletic.”

[Jonathan · Rating 4 out of 5]

Excellent reinforcement of the value of discourse analysis for sermon structure. He also has an excellent overview of the "analogy of antecedent scripture," the principle that earlier scripture must inform our exegesis of later texts.

[Susannah Fontana · Rating 4 out of 5]

Very helpful in understanding how to analyze scripture.

[Ryan Reed · Rating 4 out of 5]

This is a very helpful book. It may be easy to get bogged down in the minutiae of it, but the last half, when Kaiser applies his exegetical method to homiletics, is worth it’s weight in gold.

[David · Rating 5 out of 5]

Excellent analysis and defense of the theology that under-girds the grammatico-historical hermeneutic and its application to exposition of the text.

[Karomo Benjamin]

want to read for more update

[Benjamin Thompson · Rating 2 out of 5]

There are two major problems with this book; 1) it fails in it's stated goal and 2) it's treatment of various theories of hermeneutics is often uncharitable and simplistic.

1) The stated goal, as stated by Kaiser is to show the student how one moves from analyzing the text over to constructing a sermon that accurately reflects that same analysis and is directly dependent on it." This means bridging the gap from studying the original languages and context of a passage to being able to draw practical applications from the text through preaching. It is claimed that few books attempt to achieve this. Actually, I have at least two books on my shelf which do; An Introduction to Biblical Interpretation, and Interpreting the Bible for All It's Worth. Two books whose basic hermeneutic I still disagree with but are solid resources nonetheless.

More than this though the book really achieve its goal all that well. Almost half of the book is spent talking about how, supposedly, this topic is almost never tackled or outlined the basics of hermeneutics and exegesis. The thesis of the book isn't seriously addressed until chapter 7. But even here the authors just repeat what has already been discussed; principles for interpretation. These include; determining the subject of a passage, finding anomalies in grammar, repeated phrases, the use of conjunctions, and the place of the passage in the larger chapter and book it is found in to name a few. These are good things for the exegete to do, but not particularly groundbreaking insights on the part of Kaiser.

2) It is clear throughout the book that Kaiser's real goal is promoting Hirschian single meaning theory of hermeneutics. This is the rather modernistic view that restricts a text absolutely to only meaning one thing. One might clearly object that certain genres' of literature like poetry do not seem to have a single meaning. Hirsch responds by distinguishing between the one meaning from it's multiple points of significance; these include the various applications of a text, as well as the various responses it can produce on the part of the reader, given the varied contexts in which they read it. This is more or less a correct distinction to make, however crude it might be. I would argue speech act theory provides a more nuanced perspective (see my review of Vanhoozer's "First Theology").

Where Kaiser gets himself in trouble, however, is when he applies this principle of hermeneutics. Namely, he argues that the Quadriga or the four-fold sense of scripture as developed by the Patristic Fathers and there Scholastic successors destroys any sense of a coherent meaning in a text. The four-fold sense of scripture points to four different dimensions of any passage of scripture; the literal sense, or the historical reality of a narrative or teaching, the allegorical sense; how the passage reflects and applies to Christ, the moral sense; what the passage means for how we should live our lives and the anagogical sense; or what the passage says about the eschaton or Christ's second coming. Kaiser argues that the Scholastics divorced these into a 4 separate meanings. But scholastics like Aquinas understood that the four-fold sense only made sense if there was a single coherent meaning in the text. Indeed, Aquinas argued that literal sense is presupposed by the other three senses and grounds them.

Kaiser also argues that the allegorical sense is completely arbitrary, but this is simply false. Scholastics used allegory as the Hebrews and Apostles used typology; that is certain events and people in the past will be repeated in the life of the coming Messiah. It's true that this principle was not always applied wrongly by Patristics such as Origen. But wrong application of a principle doesn't show that principle to be wrong. Ironically, often when the application did go wrong it was because theologians over emphasized the divine authorship of scripture. The reasoning was that if God truly authored scripture, the complete meaning of it could not be found entirely in the words themselves, but in the symbols the words refer to. Moreover, God, in His infinite wisdom, authored the text such that there is infinite wisdom and meaning in the text, inexhaustible in it's content.

What Kaiser should argue for is not a single meaning but a coherent one. A text can say many things but not contradictory things.

[Jonathan Klimek · Rating 5 out of 5]

This Should Be a Prescribed Book for Intro to Exegesis Seminary Class

Kaiser’s goal in this book is to bridge the gap between “the historical, grammatical, cultural, and critical analysis of the text” with “the practical, devotional, homiletical, and pastoral theology;” —moving from text to proclamation of that text. Kaiser accomplished his goal—he successful bridges the gap in explaining each aspect of exegetical theology, emphasizing the centrality of God’s Word—the exegesis of Scripture develops the framework of theology.

Kaiser rightly highlights the importance of exegeting from the original languages and adhering to sound hermeneutics. He issues a strong and compelling encouragement for the pastor/theological student to master the grammar and syntax of Greek and Hebrew—don’t need to quote someone else’s work.

And he exposes weak, simplistic and faulty hermeneutics, through quoting those who uphold and exercise weak, simplistic, faulty hermeneutical systems; and then with phenomenal rhetoric, Kaiser argues, defends and explains the literal, grammatical, historical hermeneutic, leaving the pastor/theological student convinced of its accuracy.

Kaiser provides a thorough description of biblical exegesis and guides the exegete through each step of the process, namely the contextual, syntactical, verbal, theological, homiletical analysis. His treatment of each component of exegesis is balanced and complete. Throughout the book, Kaiser provides many definitions, examples, and illustrations enabling the reader to have clarity and a thorough understanding of whatever he is addressing. He helps and equips the pastor/theological scholar to understand the author’s “thread of thought,” through the smaller and larger parts of every passage. Thus, the pastor/theological scholar can confidently affirm: “Thus says the Lord,”—proclaiming the Word in such a way that it can be heard with its poignancy and relevancy to the modern situation without dismissing a single iota. He demonstrates and teaches the pastor/theological scholar how to examine every aspect of a pericope—down to the individual words, and then to explain the entire thought of the pericope in a simple, clear, biblical accurate summary statement—in accordance with the author’s intent. He is extremely thorough; one example is his discussion of cultural terms. He begins by explaining the exegetical principles to uphold when approaching cultural terms; how to identify and correctly interpret figurative language; he defines and categorizes the figures of speech into figures of comparison (simile), addition (pleonasm, paronomasia, hyperbole, hendiadys), relation (synecdoche, metonym), and figures of contrast (irony, litotes, and euphemism) and then provides other resources which further guide the pastor/theological scholar to correctly understand the figures of speech and what they represent within their original context.

Throughout his book, Kaiser builds a compelling case for his prescribed exegetical process, leaving the pastor/theological student convinced and motivated to follow it carefully, before preaching and teaching God’s Word. His explanation of how one preaches prophecy, narrative and poetry expositionally is immensely helpful.

In a fascinating way, Kaiser includes information pertaining to the history and development of exegesis over five eras, namely, the Apostolic, Patristic, Middle, Reformation and the Post-Reformation Age. He shows how his prescribed method is grounded in history and embraced by faithful pastors/theological students of old. He also shows how many of the exegetical errors of today are traced back to erroneous schools in the early church. And by providing a series of excellent quotes, Kaiser shows the efforts of Luther, Calvin, and others of the Reformation who outwardly spoke against allegorization, and yet many of the errors of old are still embraced today. Thus, like the heroes of the faith, pastors/theological students should uphold Kaiser’s prescribed exegetical theology and faithfully put it into practice.

[Ryan Handermann · Rating 2 out of 5]

I read this in high school. Some helpful basic hints on how to read the Bible and good assumptions (such as moving toward a theology that is grounded in the Bible), but this book is marred since Kaiser is emphatically a One Meaning person:

"Yes, there is only one meaning, which is always the meaning of a text."

Here is his argument for this:

"The best argument for a single-meaning hermeneutic is to be found in observing what happens when it is removed from current conversation or writing. Communication itself is severely handicapped if not made impossible. If individual speakers or writers are not sovereign over the use of their own words, and if meaning is not a return to how they intended their own words to be regarded, then we are in a most difficult situation - everyone communicating, but no one in particular ever receiving (or knowing if he has adequately received) the message."

I am not sure what this means, I think he is saying that in order to understand anything, when people speak they must be using only one meaning when they are speaking (except when using irony?), and as the hearer you must go back and find that meaning, which is only one, and which they intended.

So, telling a joke would be kind of like destroying conversation, since it has layers of meaning?

Kaiser is right to go back to the text and the meaning of the text, but you cannot stay there. if you do, you cannot even "receive" it. The only way, in fact, to understand a text in its time, it to take it out of its time, and bring into your present time.

[Barry · Rating 4 out of 5]

Dr. Kaiser admits that his recipe for exegesis is time-consuming and difficult to abide by, so while it is a good recipe to follow, it appears almost impractical. He is detailed in his directions and adamant in the results, but I suspect it takes a lot of practice for anyone to follow his suggestions as recommended. I am not saying it isn't worth it, I am just suggesting that his ideas likely won't be followed in their entirety as he insists they must be. First, I'm guessing most pastors won't take the time to become fluent in Biblical Hebrew and Greek. Second, I'm guessing they don't have the time to do the amount of word studies Dr. Kaiser recommends. One reason why lexicons and wordbooks exist is to shorten the time required to study a given verse. So while I understand why exegeting as per instructed is beneficial, it seems unlikely that many people will get good enough at all the suggested steps so that it becomes practical to exegete in the manner Dr. Kaiser outlines.

Despite the overwhelming amount of time and the daunting task laid before the practicing exegete, there is a wealth of good ideas in this book. Readers can pick and choose which steps to follow, and while this practice is unlikely to meet Dr. Kaiser's approval, it will surely raise the quality of exegesis if only even a little. As the book's title suggests, moving toward an exegetical theology is the goal, and to this end, Toward an Exegetical Theology is a most-helpful means.

[Gary Morris · Rating 4 out of 5]

A robust read for sectional interpretation. Not designed for the more consciences redemptive hermeneutical approach beyond the GH approach. But a necessary starting place for anyone desiring to be a faithful exegete.

[Geoff Smith · Rating 3 out of 5]

I read it years ago. I recall that I enjoyed it, but I also had to overlook some of Kaiser's hermeneutical idiosyncrasies.

[Luís Branco · Rating 5 out of 5]

I have been using Dr. Kaiser's books for a number of years on my lectures, certainly this is another book to include in my bibliography.

[Pat Dunbar · Rating 4 out of 5]

Excellent resource for preaching class. It will remain on my shelf for awhile

[Alina · Rating 5 out of 5]

Рек��мендую прочитати всім, ця книга буде корисна не лише для проповідників, а й для вчителів недільної школи, багато крутих думок, та істин, які надихають на ще більш детальне вивчення Божого Слова🔥🔥