When the preacher has found a text, he will concentrate on its explanation. This means, of course, that he begins with a thorough exegesis of the Scripture passage. He has to ask himself what the writer of the text meant. He must analyze the words and sentences. He must study the context wherein the passage occurs and decide to which genre it belongs. Historical passages, for example, demands another approach than the wisdom literature (such as the Proverbs).

But more is needed in preparing a sermon than only the exegetical work, for a sermon offers not just an explanation of a part of Scripture. It wants with the message of the text also to reach the hearts of the hearers. Therefore, it is necessary that the work of exegesis is accompanied – or rather encircled – by a reflection on the text with a view to the needs of the hearers. We call that the meditation, although there are also other terms used for this aspect of the sermon preparation.

Meditation⤒🔗

I first want to say something about the background of the verb “to meditate.” It has connections with an Old Testament word that is usually translated as “to reflect on the Word of God,” “to consider it,” or “to deliberate about it” (cf. inter alia, Josh. 1:8; Ps. 1:2). That translation is good, but it does not indicate how the devout in the Old Testament meditated. They read the words of Scripture in an undertone for themselves, murmuring as it were. They kept doing this in order to get a good impression of the meaning of the words.

In the Middle Ages this practice of repeating passages of Scripture in an undertone was called “chewing the cud.” This was deduced from the Old Testament laws that speak of the difference between clean and unclean animals (Lev. 11; Deut. 14). A decisive characteristic of the clean animals was that they chewed the cud. Medieval theologians interpreted and applied this motif allegorically: just as the clean animals chew the cud with respect to their natural food, so believers are to do it with their spiritual nourishment – that is, with the Word. They must allow the power of the words of Scripture to penetrate by continually repeating them.

Whatever we may think of this interpretation, we in our days can learn much from these insights, for our reading has become very cursory. We so often lack time and concentration. Therefore, it is necessary to learn again what is meant by meditative reading: it is to listen attentively to the Scriptures, and with respect to its words “to chew the cud like the clean animals.”

Meditation and Prayer←⤒🔗

It is to be admitted that real spiritual concentration is not something that comes from within us. We also lack the insight truly to understand the message of Scripture. In the early Middle Ages, they therefore drew a close connection between meditation and prayer. In order that we may truly ponder and understand the Word, the prayer for the enlightening work of the Holy Spirit was indispensable. Various considerations played a role here. First, it was pointed out that for personal prayer, quiet and isolation were necessary (Matt. 6:6). This was also essential for meditation. Prayer was necessary, moreover, to achieve spiritual peace, so that the noise of life in our spirit may cease and the multitude of images that fill up our spiritual retina may fade away. So God will, upon our prayer, “empty” our spirit for him (vacare Deo), in order that our heart can receive his message. Furthermore, he will also enlighten our eyes and remove all haziness, so that we behold the miracles of the Word of God and hear his voice.

The Preparation of the Sermon←⤒🔗

What has been said so far is important for every Christian. We must realize how essential it is to take time to pray and allow the message of the Word to penetrate. But it is even more important for those who every week prepare themselves to proclaim the Word on Sunday. In this connection we should keep in mind that the meditative communion with the Word in preparation for the sermon has its own accents. For we are speaking here about meditation as a means of bringing the message of the text to the heart of the hearer in a manner that is convincing, practical, and spiritual. This means that in his meditative thinking about the text the preacher must make himself distinctly aware of the needs of the hearers. He has to ask himself what the message of the text can conjure up or arouse in his hearers: what questions, problems, doubts, difficulties, worries, desires for enlightenment, incentives to gratitude or praise. All such reactions the preacher must consider.

In this way he will in interpreting the text focus upon the application that must be made in the sermon. Such reactions can in the following manner be considered in his meditation.

First of all, he has to realize what sort of questions, encouragements, and considerations he himself experiences in connection with the text. What strikes him will generally also strike others. It is further of the greatest importance to continue being aware of the reactions, questions, and expectations that live within the congregation. Otherwise the danger exists that the preacher too often deals with problems that are typical of theologians. And it should be clear that such problems and the questions to which they give rise are not necessarily shared by the hearers. Briefly: a constant pastoral contact with the congregation is also of fundamental importance for sermon preparation.

Finally, it is also a good idea to give attention to meditative literature about the text – to read a homiletic sketch from a commentary or a printed sermon on the Bible passage. There one may find valuable suggestions that are of great significance for the preaching.

Meditative Attitude←⤒🔗

This meditative working with the text demands therefore also a specific attitude from the preacher. I mention only the most important points. In the first place, we must allow ourselves enough time to meditate and think about the text. In practice it happens frequently that the preacher has insufficient time to complete the sermon. Then the temptation is there to cut down especially on the time of meditation. We should try to avoid this, and church councils and congregation should allow their pastor enough time and rest for meditation.

In the second place, we must especially in this phase of preparation be conscious of the presence of God. Let us therefore meditate about the text in prayer, so that our prayer can take the form of a conversation with God about the text.

In the third place, it is good to let the insights we receive during the meditation “ripen” as much as possible. Therefore, we should begin early with the sermon preparation, especially with the exegesis and the meditation. Those who early in the week have made a beginning with interpretation and meditation can allow the meditative thoughts to crystallize later in the week. A good sermon, according to the well-known words of Professor Wisse, is “well cooked and well baked.”

Finally, when we think about the text with a view to our hearers we should consider both the personal and the communal aspect. As to the first, we can think of the differences that exist among the hearers with respect to age, social position, circumstances of life, and spiritual “alloy.” At the same time we have to keep in mind also the things the congregation holds in common. To give some examples: are there in the congregation many questions about the guidance of God in our lives, about the (personal) appropriation of salvation, about a truly biblical way of life in these complicated times, etc.? In practice this means that in the process of preparation we continually try to see the members of the congregation before us, and that in our thoughts we speak with them about the text. This “meditative change of ideas” will constantly move from text to congregation and from congregation to text.

Importance←⤒🔗

I think that it is vitally important that especially preachers practice the “holy art” of meditating. It will enrich both themselves and their work and it will certainly benefit the congregation. We can also say this with the words that in the past were sometimes used in the prayer of the elder of service in the consistory room: “so that the ‘well-prepared seed’ (of the proclaimed word) falls into the ‘well-prepared soil’ (the hearts of the hearers).” Therefore, the servants of the Word should always be aware of the penetrating words of Dr. J.H. Bavinck: “We indeed write meditations, but we don’t meditate.” He meant: preachers write their meditations for church magazines, etc., but do they also weekly practice the “holy art” of meditating?

This article was translated by Freda Oosterhoff