Sommelier Exegesis

When I teach exegesis (the process of unpacking and critically examining a biblical text), I find that many people struggle with the idea of reading Scripture “critically.” After all, if Scripture holds authority for the church, how can we bring critique to it?

One helpful alternative is to think of exegesis as an act of appreciation. Rather than imagining the exegete as a critic, we might picture them as a sommelier—a professional wine expert. In fact, the same steps used in wine tasting translate surprisingly well to the process of analyzing a biblical passage.

Let’s try it out! Let’s walk through the sommelier’s steps and do a “tasting” on Luke 2:1-8—the story of Jesus’s birth.

See

Before tasting, sommeliers begin by observing. They examine the wine’s color and viscosity, which offer clues about its flavor and strength.

Similarly, when we approach a biblical text, our first task is simply to observe what is actually present. Too often, we bring prior assumptions and overlook what the text does—or does not—say. At this stage, we are not interpreting meaning; we are slowing down to notice what is there.

For example, many people picture Mary riding a donkey to Bethlehem, influenced by storybooks, pageants, and artwork. However, in Luke 2:1–8, there is no mention of a donkey. At this stage, we don’t have to decipher what this means, only what is or isn’t present in the text.

Swirl

Next, tasters swirl the wine in the glass, allowing it to mix with air. This process draws out deeper aromas and flavors.

In exegesis, this corresponds to examining a text’s literary context. No biblical passage stands alone, and meaning is often distorted when we isolate a text from what surrounds it.

Returning to Luke 2, the surrounding passages shed light on the story. In Luke 1, Mary sings about her lowliness and poverty. In Luke 2:24, Mary and Joseph offer the reduced-rate sacrifice for Jesus. These contextual details highlight themes of humility and economic hardship in the birth narrative.

Smell

Before tasting, sommeliers smell the wine, identifying itsaromas in order to prepare their palate.

Likewise, when reading Scripture, we should pay attention to our initial reactions. Does the text inspire us? Trouble us? Confuse us? Why? What seems unexpected or “off”?

After observing the text and considering its context, we may begin to notice themes we had not previously recognized. In Luke 2, what is often portrayed as a sweet and peaceful story begins to carry the scent of poverty and displacement. How do we respond to that? What assumptions or impressions might it call into question for us?

Sip

Rather than gulping, tasters take small sips, allowing thewine to interact with air and reveal layers of flavor over time.

In the same way, exegetes break a passage into smaller parts. They trace its structure, examine key words, and attend to nuances in language.

In Luke 2:1–8, the passage begins by describing powerful Roman rulers who can move entire populations for taxation. It then shifts to the birth of a poor child in a dirty barn. This movement invites readers to compare Caesar with Jesus. One seems to be at the top and one at the bottom. Following this passage throughout Luke-Acts, Caesar and Jesus are both referred to as“Lord”—inviting further comparison.

Savor

Finally, tasters linger over the wine, reflecting on its overall impression. They consider how it makes them feel and what pairings might enhance the experience.

In exegesis, this is the stage of reflection and application. How does this text shape our thinking? How does it interact with other Scriptures or challenge what we have previously believed?

Luke 2:1–8, for instance, might be read not only at Christmas but also in conversations about economic justice. It may challenge how we view social status or how the church aligns itself with wealth and power. It may also echo the Old Testament emphasis on hospitality—welcoming the vulnerable as an act of faithfulness to God. Do we receive the displaced and marginalized as if they were God’s own Son?

In this final step, as we savor the text, the text in turn readsus. How palatable are we and our actions to the Scripture we read andthe God to which it points?