The following was written by Scott Hafemann for students at Gordon-Conwell Theological Seminary in his class Interpreting the New Testament. It is included in the famed “Beale Packet” which began as a series of handouts that Greg Beale used to give out to students in this class when he was a professor at GCTS. It is now available at Roy Ciampa’s New Testament Resources site and is a required manual for most students who now take this class at GCTS. In the following, Hafemann assumes his students will be familiar with a method of close reading called “discourse analysis” that helps follow the flow of thought in a given text by tracing the connection of each proposition.

Once we have mastered the various logical relationships that can exist between propositions, we will be able to discover and determine which relationships actually do exist as the author’s argument unfolds. Therefore, our first task in exegesis will be to analyze the discourse by tracing the flow of the argument. Specifically, we will:

• Translate the passage from Greek into a literal English rendering.
• Go through the passage isolating the individual propositions. Remember that each proposition must contain both a subject and a predicate. If you deem it necessary to make a participial or prepositional phrase into a separate proposition, you must either convert the participle into a finite verb or supply one for the prepositional phrase.
• Next, attempt to relate each proposition to what precedes. Indicate your understanding of the argument by selecting a connecting word or phrase, which makes each relationship explicit. Whenever an author supplies such a connecting link (conjunction or phrase), remain faithful to it unless it seems absolutely impossible to do so!
• Finally, outline the argument in the margin by using the bracket method illustrated in class. When you are finished, you should be able to state the main point of the text and all of its supporting points.

But having paraphrased the text, we may be tricked into thinking that we understand what an author is up to (for after all, just to get this far is a major accomplishment!). Actually, we have just begun. We now have something to work with beyond just a vague feeling about the “meaning” of the passage. We now know what our author says, but if this is where we stop, all we have exercised is our memory and a few analytic skills. For in talking about the difference between memory and enlightenment, M.J. Adler writes:

To be informed is to know simply that something is the case. To be enlightened is to know, in addition, what it is all about: why it is the case,what its connections are with other facts, in what respects it is different, and so forth. This distinction is familiar in terms of the differences between being able to remember something and being able to explain it. Enlightenment is achieved only when, in addition to knowing what an author says you know what he means and why he says it. (How to Read a Book, 1972 ed., p.11)

How then do we move from memory to understanding or enlightenment? The answer is simple: ASKING QUESTIONS IS THE KEY TO UNDERSTANDING! This does not mean that the exegete has not already asked many, many questions in the process of analyzing the text. Discourse analysis demands that one ask questions of every individual proposition (See the separate hand-out, “Questions to ask yourself in the attempt to determine the logical relationship between propositions”). In the course of discourse analysis, perhaps six of the seven key observational questions will already have been asked (who?, what?, where?, when?, and why?). But even more specifically, all of the questions needed to come to grips with the argument will have been explored.

But now it is time to ask those questions that flow out of the seventh general category, “What is going on here?” In asking, “what is going on here” kinds of questions, we are not concerned with questions of significance (remember the key distinction between the “meaning” and “significance” of a text!). That will come last. At this point we are still working at the exegetical level. All of the questions we must now ask are questions that spring from the text and are to be answered from the same source.

And in asking and answering these questions, never go to a commentator until you have first allowed yourself the privilege of going to the author! And do not listen to gossip without a very suspecting ear. You will be able to tell if your questions and answers come from the text by whether or not they are phrased with and supported by ideas that have concrete expression in the text itself, the relevant historical background, or theological presuppositions used by the author (be careful with this last one, however, that what you think is presupposed is actually there).

“What is going on here” questions are questions that come about because one now understands what the author is saying, but what the author is saying seems to raise problems with what the author is saying! For as Dr. Daniel Fuller has rightly observed:

Whenever someone is imparting understanding, or insight, or a new way of looking at things, he will always say things which seem strange and, at the outset, incoherent with other things that he is saying.

Thus, for example, after analyzing Jesus’ words in Luke 12:1-7 one is troubled by the observation that Jesus commands his disciples to fear and not to fear God at the same time! How is it that Jesus can warn and comfort his “friends” at the same time? And how do Jesus’ words of comfort based on the comparison to the value of the birds hold up in view of the fact that God also throws people into hell? These are questions that flow out of the text and whose answers are essential to really understanding what is going on here! When we are done with our discourse analysis, it will be these “strange…incoherent…things” which will force us to think and understand our author.

Perhaps you are beginning to see how essential a part of reading it is to be perplexed and know it. Wonder is the beginning of wisdom in learning from books as well as from nature. If you never ask yourself any questions about the meaning of a passage, you cannot expect the book to give you any insight you do not already possess. (M.J. Adler, How to Read a Book, p.123)

These are profound words and they are certainly true of the book of books as well! When we come to the Bible, our goal is not to read our old, worn ideas back into the text, but to be brought along to new and deeper understandings of the inspired words of the biblical authors, This means that we will never be happy until we read the Scripture carefully enough to be troubled by what we read and then take the time to formulate our problems into questions to ponder and ultimately solve.

Reading = asking questions that you yourself must try to answer in the course of reading! Here are some general guidelines concerning formulating good questions that I have again taken with his permission from the unpublished work of Dr. Daniel P. Fuller, this time from a paper he wrote in 1977:

• Questions should evince troubledness. Ask questions which show, by the way they are stated and by their nature, that they arose from your being troubled by what you observed in the text as you analyzed its discourse. Experience proves that only when we are faced by a sharply focused question will our answers represent the sort of thinking that is worthy of studying the Holy Scriptures.
• Avoid asking a question whose answer is quite obvious or which makes others feel it is being asked primarily to provide an occasion for bringing out some insight that one thinks a verse or passage contains.
• Avoid vague, strange or abstract language in posing your question. When this kind of language is used, it constitutes evidence that the trouble or uneasiness one feels has not become sufficiently clarified. Remember, you are trying to pinpoint your problem with a question. Work for precision.
• Substantiate your troubledness where necessary, from inferences drawn from the text, not your own theological convictions or Christian experience. Primarily, we want to understand the biblical author better, not each other. Besides, you want everyone to feel your problem; otherwise no one will care about the answer. One of the best ways to both pinpoint a problem and evince to all your feeling of troubledness is to pose a question by asking which of two alternatives (both of which have some plausibility) is true.
• Avoid asking a question that involves some curiosity arising from something incidental to what is said in the text. If you have a hunch that others might think your question is trivial, when in fact it is vital for the way you see the authorÂ’s line of thought, then point out why it is indeed a vital question.

There are also good and bad ways to formulate your answers, either in papers or in the pulpit, or in your own quiet time when asking questions and answering is very important. Here are some criteria to keep in mind for having good answers:

• One part of the answer should be a direct affirmation answering the question. This often should be your first statement.
• Support your answer persuasively by arguments based on the data of the text, and/or some pertinent historical background information, and/or some axiom. Avoid arguing for answers by mere speculation. If we are going to persuade people, then we must base arguments logically on facts, and avoid so-called arguments that consist of speculative plausibility.
• Avoid verbosity in your question and answer. Confine your answer to the conclusion which answers the question and the arguments which support and lead to your conclusion. Many teachers and preachers loose their audience because they cannot keep to the point.

The Question of Significance

Of course, the final step in any exegesis done with an eye toward the Church is to ask “so what?” At this point we are now ready to span the centuries, with some help along the way (do not neglect the great theologians, commentators, and preachers through the ages!), by building the ties between the Bible and us.

Remember that here the key work is “correspondence”! Our significance will only be as good as the meaning upon which it is built and the analogies that bind our two times and problems together. But if we err, we usually do so at the exegetical end! Mining the meaning of the Bible is hard work. As Francis Bacon once said, “some books are to be tasted, others to be swallowed, and some few to be chewed and digested.” There is no doubt which category the Scriptures fall into, or that they are worth our effort.

Let us set ourselves to the task with dedication and anticipation. We have much to learn and the Church has much to gain from it.

For reading is learning from one who is absent. If you ask a living teacher a question, he will probably answer you. If you are puzzled by what he says, you can save yourself the trouble of thinking by asking him what he means. If, however, you ask a book a question, you must answer it yourself when you question it, it answers you only to the extent that you do the work of thinking and analysis yourself. (Adler, How to Read a Book, p.15)