NOTE: This is a review of an assigned excerpt from Kaiser’s book for a doctoral class. You shouldn’t construe it as a review of the entire book.
Walter Kaiser’s Preaching and Teaching from the Old Testament is an excellent primer for why the First Covenant is important. He published it in 2003. More recent works have made the compelling case that the situation has not improved!
He begins by making the case for the First Covenant. In short, it is the foundation for everything. The New Covenant cannot stand alone.
Nowhere in the New Testament can one find evidence advocating that the writers went outside the boundaries of the Old Testament text to gain their view of the Messiah, or that they just rejected outright what these texts taught about the coming one. The “story” the early church told was the story of the promise-plan of God and the line of the “seed” that would end in David’s final son, Jesus. This was the gospel they proclaimed.
Indeed, Kaiser explains, this is the “master problem of theology.” His solution is to see it as the foundation for the entire bible story through his well-known “promise-plan” motif, from Genesis 12:3. Kaiser then remarks that expository preaching is “one of our oldest styles of preaching,” but fails to note we have no examples of Jesus and the apostles employing this method. He defines expository preaching in a manner Kuruvilla would likely approve:
An expository sermon or lesson is one that takes a minimum of a full paragraph (a scene in a narrative or a strophe in poetry) and allows the biblical text to supply both the shape and the content of the message or lesson from that text itself.
However, Kaiser then contradicts himself by quoting Greidanus thus: “the preacher’s task is ‘to view the whole counsel of God, with all its teachings, laws, prophecies, and visions, in the light of Jesus Christ.’” If the text really determines the sermon shape and context, then Christ cannot be the center of every sermon! He then provides some tips for pastors, which are a mixed bag:
- Find the extent of the pericope. Don’t atomize the text—preach the whole natural episode.
- Find the “big idea.” I am less and less sure this is a wise move.
- Find the “key word.” Kaiser does not explain the rationale for this step, but assumes it. It is unclear what he wants.
- Make application relevant and contemporary.
- Make a final appeal.
Remarks on narrative
Kaiser devotes a chapter to understanding the building blocks of narrative text, and here is where he becomes less helpful. The harsh reality is, if a pastor does not read widely, he will never interpret the scriptures competently because he will never understand literary genres. No amount of spilt ink or saved megabytes of Kindle text will change this. Thus, Kaiser’s survey of the elements of narrative are good, but not enough. Not nearly enough. Without an intuitive literary radar honed by years of reading for pleasure (fiction and non-fiction), Kaiser’s discussion of dialogue and characterization will remain stale and academic to the poor reader.
His suggested five-step process from text to sermon is depressingly mechanical. His suggestion of block diagramming, identifying topic sentences in each paragraph, then keying paragraph syntax to that topic sentence is unacceptably atomistic and completely at odds with his own definition of expository preaching. What happened to the text determining the shape of the sermon? Kaiser is inconsistent, here.
I generally view biblical interpretation and preaching as gifts from God. One must “have it” in embryo form; it largely cannot be taught ex nihilo. I confess I have no idea how one can “teach” people to understand how setting, plot, dialogue, and characterization interact. You only learn this by reading a lot. It becomes intuitive. It is the same with crafting a sermon. It is not a mechanical process; there is an indescribable art and “feel” at work. Perhaps it is not Kaiser’s fault he cannot adequately replicate that process on the printed page. Perhaps no teacher can.
Still, this is a helpful book that will encourage the pastor to preach from the First Covenant.
 See, for example, Brent Strawn, The Old Testament is Dying: A Diagnosis and Recommended Treatment (Grand Rapids: Baker, 2017).
 Walter Kaiser, Preaching and Teaching from the Old Testament (Grand Rapids: Zondervan, 2003), pp. 24-25.
 “If there is a key that unlocks this quest for an organizing center, what is it? I contend that it is to be found in the promise-plan of God,” (Ibid, p. 31). Also, “My solution is to understand the two testaments as part of one continuing, unified plan of God,” (Ibid, p. 37).
 “If I were to choose a text of the Old Testament that most succinctly states the divine mind and brings together all the multiplicity of themes, I would choose Genesis 12:3. It reads: ‘In your seed all the nations of the earth shall be blessed’ (my translation). There is the organizing plan of the whole Bible,” (Ibid, p. 32).
 Ibid, p. 50.
 Ibid, p. 49.
 Ibid, p. 51.
 Ibid, p. 54.
 See, for example, Abraham Kuruvilla, “Time to Kill the Big Idea?” in JETS 61.4 (2018).
 “The central elements in the total package of literary devices used in narrative include: (1) scene, (2) plot, (3) point of view, (4) characterization, (5) setting, (6) dialogue, (7) leitwort, or key-wording, (8) structure, and (9) stylistic and rhetorical literary devices employed,” (Ibid, p. 64).
 “The process I advocate here and in Toward an Exegetical Theology includes five basic steps in preparing a text for preaching or teaching: (1) Contextual analysis, (2) Syntactical analysis, (3) Verbal analysis, (4) Theological analysis, (5) Homiletical analysis,” (Ibid, KL 3061).
 “Place the topic sentence all the way out to the margin that you have just drawn. Then, show how each clause, phrase, and sentence is related to that theme sentence by indenting the clause, phrase, or sentence to fit under (if it follows the theme/topic sentence in the paragraph) or above it (if it precedes the topic sentence),” (Ibid, KL 3129).