This lecture on components of exposition is a modification of Bryan Chapell’s fourth chapter. Let me divide this topic under five main headings:
the distinction between informative and transformative messages
historical precedence for the components of expository preaching
the biblical basis for the components of expository preaching
the need for variation in expository preaching, and
the presentation of biblical terms to demonstrate the numerous facets of the task of an expository preacher
The Distinction Between Informative and Transformative Messages
Chapell warns expository preachers not to equate expository preaching with “an exegetical paper, a lecture, or a history lesson” (p. 83). The goal in expository preaching is not merely to impart information about the text but to show to the people the significance of the text in their actual daily living. Pure impartation of information afflicts the academic type of preaching. This type of preaching perceives that the task of exposition is done when it includes the outline, exegesis, illustration, and application as composing the entire sermon. On the other hand, the transformative type of preaching views that the end of exposition, which includes outline, exegesis, and illustration, is to relate the truths of God’s word to the daily and concrete difficulties encountered by the people. Chapell avers that this second type of expository preaching derives its ideas from John A. Broadus, the so-called “father of modern expository preaching” (p. 79). For Broadus, in true expository preaching, “the application of the sermon is not merely an appendage to the discussion or a subordinate part of it but is the main thing to be done” (ibid.).
Historical Precedence for the Components of Preaching
Chapell claims that homileticians in the past “once divided sermons into three basic components: exposition (the explanations and arguments for what the text says); illustration (the demonstrations of what the text says); and application (the behavioral or attitudinal implications of what the text means)” (p. 83). Chapell continues that “Explanation answers the question, what does this text say? The illustration responds to "Show me what the text says." The application answers, "What does the text mean to me?"” (pp. 83-84). Chapel asserts that every main point containing all the identified components characterizes the traditional expository sermon. He argues that explanation without illustration and application does not make sense.
Biblical Basis for the Components of Preaching
Chapell discerns from Nehemiah 8:5-8 three elements in the exposition of the Word. These are the presentation of the Word (reading); explanation of the Word (clarifying its meaning); and exhortation based on the Word (helping people to understand the Word in order to use the information). Chapell alleges that Jesus did the same thing. Luke recorded that Jesus’ ministry of the Word in the synagogue included the reading of the Scriptures (4:11-19), explaining the text that was read (4:21), and deriving implications for his immediate listeners (4:23-27). After Jesus’ resurrection on the road to Emmaus, we see him explaining the Scriptures to the two disciples (Luke 24:27). The word “explained,” according to Chapell, means “to unfold the meaning of something or to interpret” (p. 80). Later in verse 32, the disciples’ remarks concerned their experience that the Lord “opened” to them the Scriptures. This word connotes “the concept of revealing the full implications of something (as in opening a door wide to show what is inside)” (ibid.).
As far as the apostle Paul is concerned, we also find the same thing in both his practice and instruction. In Acts 17:1-4, we find Paul presenting the Word to the people and explaining and proving to them about Christ’s crucifixion and resurrection. 1 Timothy 4:13 and 2 Timothy 4:2 show the instruction of Apostle Paul concerning preaching, which contained presentation of the Word, exhortation based on the Word, and explanation of the Word (p. 81).
Chapell even asserts that the Great Commission contains similar elements (Matthew 28:19-20a) (p. 82).
Variation in Expository Preaching
Granted that the three elements of expository preaching have both historical and biblical foundations, it does not mean that their existence in the proclamation of the Word could be made as a fixed rule. Chapell claims that the amount of each element in a sermon could vary depending primarily on the needs and situation of the listeners. He identified three specific instances as an example of such variation. He said that in a youth ministry, it is acceptable for a sermon to be more on the illustrative component. In the case of blue-collar congregations, the type of message appropriate for them contains more specific and “down-to-earth application” (p. 86). Lastly, when primarily professionals and executives compose a congregation, a message heavier on the explanation component is suitable. Chapell concludes that the three components are crucial in an expository sermon to minister to the total person. Our minds need explanation. Our emotions need illustration. Our wills need application. Explanation prepares the mind, illustration prepares the emotion, and application prepares the will to obey God.
With the above conviction, it is easy to see now the pitfalls of both a classic seminary sermon and a popular media sermon. A classic seminary sermon is usually composed of three-fourths explanation, one-fourth illustration, and one-sentence application. On the other hand, a popular media sermon is generally characterized by a one-sentence explanation, a three-fourths illustration, and a one-fourth application. In order to safeguard preachers from both dangers, the reduction of the preachers’ task with the words “preach,” “reach,” and “each” still serves as a valuable reminder. Preachers should never forget what people really need is a message with “solid explanation vividly illustrated and powerfully applied” (p. 88).
Biblical Terms
The last section in this lecture shows the wealth of biblical terms to demonstrate the many aspects of the preachers’ task.
Selected Old Testament Terms
| Reference | Term | Meaning |
|---|---|---|
| Nehemiah 8:7-8 | parash | to distinguish or specify clearly (possibly, to translate) |
| - | sekel | to give the sense or meaning |
| - | bin | to cause to understand (to separate mentally for use) |
| Deut 13:1; 18:20; Jer 23:21; Num 11:25-29 | nabi | one who pours forth or announces under the divine impulse (a prophet) |
| Amos 7:12 | hozeh | one who glows or grows warm (a seer or a prophet) |
| 1 Chron 29:29; Isa 30:10 | roeh | one who sees (a prophet) |
| Eccles 1:1 | qoheleth | a caller or a preacher |
| Isa 61:1 | qara | to call out |
| Isa 61:1; Ps 40:9; Ezek 20:46; Amos 7:16;Micah 2:6,11 | basar | to announce glad tidings |
| natap | to drip, to pour out words |
Selected New Testament Terms
| Reference | Term | Meaning |
|---|---|---|
| Rom 10:14-15; 1 Cor 1:21-23; 2 Tim 4:2 | kerusso | to proclaim as a herald concerning a king or his decrees |
| Luke 4:18; Acts 8:4 | evangelizo | to announce joyful news |
| Luke 24:27-32 | diermeneuo | to unfold the meaning of,to expound |
| - | dianoigo | to open up, to thoroughly disclose |
| Acts 17:2-3 | dialegomai | to reason, to discuss, to converse |
| Matt 13:31 | paratithemi | to allege, to place alongside |
| Matt 13:19-23 | logos | a word or a saying |
| Rom 10:17; 1 Pet 1:25 | rhema | a word or a message |
| Luke 9:60 | diangello | to declare |
| Acts 4:2;13:5 | katangello | to proclaim |
| Acts 9:27-29 | parresiazomai | to preach, to speak boldly |
| 2 Tim 4:2; Tit 1:9;2:15 | elencho | to expose, to correct, to convict,to reprove |
| - | epitimao | to rebuke or warn seriously |
| - | parakaleo | to encourage, to comfort, to defend |
| 1 Cor 14:3 | paramuthia | comfort, cheer, consolation |
| Acts 20:21 | martureo | to give a witness |
| 1 Tim 6:12 | homologeo | to say the same thing, to agree with, to profess or to confess the truth of |
| Acts 20:11 | homileo | to converse or to talk with (to engage in conversation); this is the Greek word from which we derive the term homiletics for the study of preaching |
| Mark 2:2 | laleo | to speak |
| Acts 5:42 | didasko | to teach |
| 2 Pet 1:20 | epilusis | unloosing or untying, an explanation of what is obscure or hard to understand |
| Acts 9:29 | suzeteo | to examine together, to discuss, to dispute |
| Acts 22:1; 1 Pet 3:15; Phil 1:7,16; 2 Tim 4:16 | apologia | a verbal defense |
| 1 Thess 2:8 | metadidomi | to share the gospel as a gift |
(Charts Source: Bryan Chapell, Christ-Centered Preaching)
For the AI-generated song version of this lecture, check From Word to Life.