Putting the Truth to Work: The Theory and Practice of Biblical Application
By Daniel Doriani

            In writing this book, Daniel Doriani undertook the important task of raising awareness of the need of thoughtful interaction on the topic of application in preaching.  He mentions many times that there has been little written on the topic of Biblical Application, and what has been written falls short of being a comprehensive guide (vii-viii).  Doriani then sees himself as somewhat of a trailblazer in the field of homiletical application, but he uses the familiar paradigm of exegesis, that of moving from the text through the interpreter to the audience (8).  Once establishing this paradigm, though, he focuses on the fact that one cannot use it unless he is doing application.  Therefore, the exegete must learn to do application well before he can truly call himself an exegete. 

Summary

            Doriani develops the idea that application is essential to exegesis in the first chapter on the nature of application, concluding that "Bible application promotes a relationship with God and conformity to him" (14), and that "In the Bible's conceptual world, failure to apply usually includes a failure to understand fully" (22).  So, the exegete must find application in the text, and that application must promote a relationship with God.  This goal is the theme of the second chapter on God-centered application, where Doriani claims that "the foundation of application is always the knowledge of God, Creator and Redeemer" (54).  The third chapter is on the topic of the interpreter, focusing on the courage, character, and credibility of the interpreter in the task of application.  Courage is needed "to let the Bible say what it means" (61).  Character is needed to convince the hearer of the truth ("'Eloquence,' Dabney concludes, 'may dazzle and please; holiness of life convinces'" (68).  Credibility is also need to convince the hearer of the truth, but by proving their character to be true.  "When leaders encounter their ignorance and folly and still persevere, that infuses their teaching with authenticity" (77). 

The fourth chapter discusses the seven biblical sources for application: rules, ideals, doctrines, redemptive acts in narratives, exemplary acts in narratives, biblical images, and songs and prayers.  This list partially overlaps a list of genres in the Bible, but the difference is that there may be several sources of application in one genre of Scripture.  The fifth chapter covers four aspects of application, which boils down to four ethical questions that a hearer may ask when hearing the word preached: 1. What should I do? 2. Who should I be? 3. What goals should I pursue? 4. How can I be discerning?  These four questions should be used along with the seven sources for application to make twenty-eight total areas of possible application.  Chapter six is really an extension of chapter five and it talks of how to use these four questions of application, giving a list of dos and don'ts that should be observed when applying with the questions.  Chapters seven, nine, and ten are plans of how to apply in narrative, doctrine, and ethical texts, respectively.  Chapter twelve discusses Christ-centered application, which basically speaks of the need of redemptive-historical preaching and application.  Finally, chapter thirteen is a brief chapter on how to select a text for a sermon.

Strengths

            This book was full of interesting and impressive ideas.  The first thought that spurned me to think was in the chapter on the nature of application, when Doriani separates three theories of interpretation and application.  The first is the theory that one should first do exegesis, and the comes the task of applying what information was found in that exegesis - application is a separate venture from exegesis.  "Exegesis is the exposition of Scripture.  It discovers the meaning of a text - the author's intention - in its original setting.  Application rests upon exegesis" (18-19).  A second theory is that the meaning of the text is the application.  A sharp disjunction between interpretation and application breaks down in practice.  One begins to detect relevance before the task of exegesis is done.  Interpretation and application drive each other forward.  "When teachers note possible applications, they double their exegetical work as they seek to verify them" (20).  Another reason why interpretation cannot be split from application is that Jesus does not do so in Scripture.  "Jesus rebukes Jewish leaders for what appears to be a failure to apply Scripture, but he actually chides them for failing to read (Matt. 12:1-8), to know (Matt. 22:23-33), or to understand it (Luke 24:44-47)" (20).  John Frame agrees with this view when he says, "The meaning of Scripture is its application" (20).  Doriani pushes a third theory that is a synthesis between the first two - there is a permeable barrier between meaning and application.  Exegesis and application overlap.  "In the Bible's conceptual world, failure to apply usually includes a failure to understand fully.  That includes a failure to respond to God, who represents himself in Scripture.  If we cannot understand or heed it, we do not understand or heed him" (22).  "While we interpret Scripture, Scripture interprets us" (22). 

            Another important section is the author's discussion of dialogue during the preaching of the Word.  "During sermons people in the pew assent and dissent, lobbing silent questions and rejoinders into the air" (37).  So, "Wise teachers invite spoken dialogue where appropriate, and unspoken dialogue when necessary.  Monologues can elicit silent dialogue by anticipating possible objections, requests for explanation, and excuses" (37).  "The center of application is commanding but expressing truth so that its relevance is obvious" (39).

            In his chapter on God-centered application, Doriani makes the comment that "Second Timothy 3 implies that instruction in doctrine is already the beginning of application" (57).  Also, "Doctrine and ethics are allies" (57).  In the chapter on the Interpreter, Doriani quotes Robert Dabney as saying that if a speaker has intelligence but not integrity, "the plausibility of what he advances will be felt; but the more ability he shows, the more will the people fear to commit themselves to his opinions; for they have nor guarantee...that he is not employing these forces of his genius...to ...injure them" (68).  Doriani goes on to say, "But if the people are convinced of a preacher's knowledge and affection and his desire for their benefit, then he has their ear.  'Eloquence,' Dabney concludes, 'may dazzle and please; holiness of life convinces'" (68).  Another good quote from this chapter is, "When leaders encounter their ignorance and folly and still persevere, that infuses their teaching with authenticity" (77).

            In his chapter on the seven biblical sources for application, Doriani expresses many good ideas.  He claims that God is the central character of every Bible story, so "while interpreters rightly draw moral lessons from biblical history, theological lessons should come first" (86-87).  He also notes that "narratives are not simply about God.  They also recount faithful and rebellious responses to him" (87).  He also sees it as important that pastors not give multiple applications, but focusing on finding the best application among many options (94).

            His chapter on the four aspects of application and the subsequent chapter on the uses of those applications were quite beneficial in understanding application.  In the sub-section on character, he explains the difference between applying with character in mind over against with duty in mind: "If duty stresses what we ought to do, character stresses who we ought to be" (107).  "Character is 'the chief architect of our actions and decisions.'  It has an open-endedness; no one knows where a virtue such as courage or live may eventually lead, what adventures or sacrifices it may create" (107).  Also, "While deeds proceed from character, they also affect character" (109).  In contrasting character and goals, he says "Character knows how it is going, but not always where.  Goals know where they are going, but not always how" (111).  And finally, in his discussion of discernment, he stresses that "discernment is less a partner of duty, character, and goals than it is a servant of them" (114).

Weaknesses

            In assessing the book, I agree entirely with the author's intended purpose that there needs to be an explicit theory of application that joins skill with a model, but I am not convinced that Doriani fully accomplished his goal.  The main reason for this critique is that I did not come away from the book being able to turn to a passage and have a model/theory for finding "the best" application.  I think that Doriani gave helpful pointers to getting at good applications, especially with the four questions/aspects of application.  But this is not a full theory.  Even when combined with the seven biblical sources for application, there is not a set way of moving from text to application in every instance.  The main area I perceive that would fall through the cracks of his method is prophecy.  How can we take a text written about a specific instance in the past for a specific people in the past and apply it today without it being purely a moral assent (which he says interpreters should shy away from doing).  It may tell us about God and His nature since He is the main character of Scripture, but not in every circumstance, because you may end up with the same application for an entire sermon series - God is wrathful, so don't make Him mad.

Conclusion

            In whole, though, the book does make a valuable contribution to the discussion of preaching.  Though his scheme may not work out into a theory, it is still much more helpful for application that the blank slate I had before I read the book.  The main strengths of the book are his method of question asking that leads to application, as well as his insistence on God/Christ-centered application.  As stated before, the book could be improved by expanding the scope of the method to include all aspects of Scripture, and especially giving specific case-studies of every genre, source, and aspect of Scripture.  By giving these examples, one could come away from the book seeing his "theory" applied, which is what the whole point of the book is anyway.  Overall, this book was definitely worth study, and hopefully it will begin a healthy dialogue on the topic of application and its relationship with exegesis.

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