Truth Magazine

By Bill Cavender

Bible preaching is preaching the Bible, what it says and what it means. If the Bible is the inspired word of God (which it is, 1 Cor. 2:8-13; 2 Tim. 3:14-17; 2 Pet. 1:3-4,20-21), then Bible preaching is the most serious, solemn, sacred, sublime and important work that can be done in this world. If Jehovah be the Only True and Living God (1 Cor. 8:4-6; Eph. 4:4-6; Deut. 6:4-5); if Jesus Christ be Deity manifested in human form (Jn. 1:1-3,14,17; Matt. 16:13-18; 1 Tim. 3:16; Phil. 2:5-11); if no sinner can be saved except through the blood of Jesus Christ, the only begotten Son of God (Matt. 20:28; 26:28; Rom. 3:25-26; Eph. 1:7; Heb. 9:11-28); if the gospel is God’s power to save the sinner and it must be preached to every human being in every generation in every place (Rom. 1:16-17; Mk. 16:15-16; Col. 1:36,23; 2 Tim. 2:1-2; Matt. 28:18-20); and if sinful men and women, boys and girls, must believe and obey the gospel to be saved from guilt (Jn. 3:16,36; Mk. 16:16; Acts 2:38-41; Rom. 6:1-7,16-18; 10:13-17; 1 Pet. 1:22-25; 2 Thess. 1:310), then preaching the Bible is the weightiest task that men can assume to do and attempt to accomplish. Bible preaching is no trifling matter. It is not a frivolous, foolish, silly exercise in futility. It is not a half-hearted, part-time, side line, secondary endeavor in which a man engages to be known among brethren, or by which he becomes “a leader” in a church, or in which he indulges for a livelihood and/or additional income, or because he is too unprepared or lazy to do anything else.

The inspired men, the prophets and apostles, felt and believed that the word of God and its proclamation to a lost world of unsaved sinners and unfaithful brethren was a “burden” to be borne and a work given by God to faithful stewards and laborers. The Hebrew word maysa or burden has the idea of “an utterance or oracle given by God” to faithful men to proclaim to and against men and nations (2 Kings 9:25; Isa. 13:1; Nahum 1:1; Mal. 1:1, etc; it occurs twenty-one times in the Old Testament). The message was of God and from God. The prophets and apostles were permitted to proclaim the word of the Lord alone, without alteration; it had already been bound in heaven (Matt. 16:18-19; 18:18). God said, “And he that hath my word, let him speak my word faithfully” (Jer. 23:28). This is the only authority any man has who proposes to be a preacher of the Bible. He is to speak God’s word (not man’s or man’s opinions) faithfully as it is written (1 Cor. 4:6).

Paul considered himself to be a steward of the mysteries of God revealed in the gospel, a minister of Christ, one who must be faithful to the Lord (1 Cor. 4:1-2). An elder of a church must be blameless as the steward of God (Tit. 1:7). Each disciple of Jesus must be a wise and faithful steward, a servant caring for his Master’s goods, doing the work entrusted to him (Luke 12:31-48). Ali of us are workers in the Lord’s vineyard and laborers together with God and with each other (1 Cor. 3:1-9; 2 Cor. 6:1).

Bible preaching is to be done by men. The treasure (gospel) is in (committed to) earthen vessels, first of all to the apostles (2 Cor. 4:1-7). Preaching is said to be “the communication of God’s truth by man to men and is the use of speech with intent to reveal God to man.” Preaching is “the art of moving men from a lower to a higher life, the art of inspiring men toward a nobler manhood” by God’s will. Preaching always has as its sole and final objective the saving of the -souls of lost men and women. Our Saviour came into the world “to seek and to save that which was lost,” to “save sinners,” and to “do the will of him that sent me” (Lk. 19: 10; 1 Tim. 1:15; Jn. 6:38). The gospel (“good news” of salvation) which is preached in His name has power and is the power of God to save lost souls (Lk. 24:46-47; Rom. 1:16-17; Mk. 16:15-16). The preacher and teacher of truth must not become side-tracked by opinions, traditions, commandments of men, philosophies, and endless genealogies and wranglings which only engender strife and alienations rather than peace, unity and good will among brethren (Mk. 7:1-13; Matt. 23:1-4,15,23-24; Col. 2:8-9; 1 Tim. 6:3-5; 4:6-7; 2 Tim. 2:15-16,22-26). Plain, simple, unadulterated pure truth from God’s word will appeal to right-thinking souls who search for truth and righteousness. By His holy word God can and does open the ears, eyes, minds and hearts of His offspring to the saving of their souls (Jas. 3:17-18; Acts 16:14-15; 17:27-31; Matt. 13:10-17; Rom. 10:13-17). All Bible teaching must come from the hearts of sincere, convicted men and women, such ones believing with all their hearts that the message of truth is God’s and not their own, and that the gospel and the teacher of it truly are “a sweet savour of Christ, in them that are saved, and in them that perish: To the one we are the savour of death unto death; and to the other the savour of life unto life” (2 Cor. 2:14-17). We are not to trifle with God’s word, nor be idle tellers of tales, nor be pulpit “jim-dandies” or fashion experts, nor menpleasers or ear-ticklers, nor popularity seekers or pulpit personalities and politicians. If the Bible, God’s word and gospel, is to be preached, let it be preached by sincere, consecrated, pure, godly, studious and sober-minded men who understand and believe the source and nature of the message, and who willingly bear the burden which they are to faithfully proclaim, publicly and privately, in behalf of Jesus.

Bible Preaching requires time, study, consecration and diligent efforts. The prophets and apostles did not borrow their messages from one another. They did not consult the brotherhood papers to see what the latest “issue” is among the brethren, what the party line is, and what must be parroted if one is to be considered to be faithful. They did not consult the doctors and teachers of the law amongst the seminary faculties in order to obtain the correct interpretations of the Scriptures so as not to be offensive to the brotherhood. They did not own, operate and publish brotherhood sermon services to supply the over-loaded, hardworking preachers (who have been so busy at the lake with their fishing or skiing, or on the golf course discussing brotherhood problems with other serious-minded preachers, or who have been watching the television each day and night to see how the world turns and what needs to be preached on) their sermons for each Sunday of the month or year because these preachers have “such busy schedules” that they’ve not had the time to study and memorize God’s word or meditate upon it, as they otherwise would have done had they not been so busy. God’s true servants mean business. They do not play at preaching the gospel. They plead with and persuade lost men (2 Cor. 5:11). They do not talk to be talking (1 Cor. 9:19-27). They bear an oracle, a message from God, a burden, and they must preach it.

Jeremiah said, “I will not make mention of him nor speak any more in his name. But his word was in mine heart as a burning fire shut up in my bones, and I was weary with forbearing, and I could not stay” (20:9). Paul said, “For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel!” (1 Cor. 9:16). Peter and John answered the Jewish leaders, saying, ‘Whether it be right in the sight of God to hearken unto you more than unto God, judge ye.

For we cannot but speak the things which we have seen and heard” (Acts 4:19-20). Those who really preach the gospel to the lost seek no honor and glory of men (1 Cor. 7:23), have nothing of which to boast (1 Cor. 1:26-31), but truly have the burden of God’s will in their hearts. They teach precious truth which will set men free in every way and from every thing which would bring us into bondage (Jn. 8:32; Gal. 5: 1-4; Rom. 6:16-23). Matters concerning sin, God’s grace and mercy in forgiveness, the blood of Jesus, obedience to the gospel, faith and works, heaven, hell, judgment and eternity are vital to all. Personalities, popularity, jokes, oratory, stories and poetry are not sufficient to explain and instruct in such eternal verities. Bible preaching is not fight, surface-skimming talking which has no value. Serious, sober-minded men are needed as preachers of the Bible. We are to do God’s win and work cheerfully, willingly, and with great enthusiasm. We are not to run in the wrong direction, away from God, through discouragement, or the lure and lust of things of the world. Jonah tried to run. We must not do so. There might not be a whale to protect us, teach us, and vomit us up! A fire in our bones to preach the word and a compelling necessity in our hearts causes us to speak kindly, honestly, plainly, clearly and simply those things which are most surely believed among us (Lk. 1:1-4; Phil 1:9-11; Eph. 4:15).

The solemn charge regarding the preaching of the inspired Scriptures is best stated by Paul to Timothy: “Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables. But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry” (2 Tim. 4:2-5). The apostle tells us what to preach: “the word. ” He tells us when to preach: “in season, out of season.” He tells us how to preach: “reprove, rebuke, exhort with all longsuffering and teaching.” He tells us why to preach: “they will not endure sound doctrine,” etc. So serious is this work that the Bible preacher should be watchful, endure afflictions, fulfill (“to bring to full measure”-W.E. Vine) his ministry, and remember that Jesus will judge it all at His appearing and His kingdom (2 Tim. 4:1,6-8). The Scriptures are profitable “for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto all good works” (2 Tim. 3:14-17). We cannot be able and effective preachers of the Bible if our hearts, minds, souls and bodies are not filled with the word of God and a burning desire for the souls of the lost (Prov. 11:30; Dan. 12:3).

Men cannot preach the Bible unless they have “eaten” and practiced it themselves. John, in receiving the little book from the angel, was told to “take it, and eat it up; and it shall make thy belly bitter, but it, shall be in thy mouth sweet as honey” (Rev. 10: 8-11). In Ezekiel 2:1-3;11, we read, “Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth and he caused me to eat that roll . . . Then did I eat; and it was in my mouth as honey for sweetness.” To the true Bible preacher, the Word of God will be as sweet as honey in its blessed life-giving power, but it will bring bitterness. He must first preach to himself and conform his mind and will to God’s (Rom. 12:1-2; Col. 3:14). He must remember that he is a sinner, preaching to sinners, just as the high priest of Israel offered the atonement of animal blood each year for his own sins, the sins of his family, and the sins of the people (1 Tim. 1:12-16; Heb. 9:6-7; Lev. 16:6,11,17). We cannot preach conviction if we have little or none. We cannot preach repentance unless we have practiced it. We cannot preach obedience to the faith if we have no faith to really obey God. There is power in preaching only as the power of God has worked to accomplish His will in the soul of the preacher. If there is no “well of living water” in the preacher, it will not swell up and overflow into eternal life in the lives of others (Jn. 4:13-15; 7:37-38; Matt. 5:6).

The word of God is a “burden” to be borne in the preaching of it. Preaching is not easy work-if we do it to please God! It is not easy to preach publicly and privately, to audiences and individuals, day and night, at every opportunity. Most brethren are experts on how it should be done, but comparatively few are willing to try to do itl It is hard work to preach, knowing that we must ever please God and not men,’and that we must give account to Jesus the Judge at the last great day, the judgment day, for our work. We must ever be reading and studying the word of God. We must be praying often and working daily. We must preach to the strong and the weak, but not to encourage the weak so as to discourage the strong, nor to commend the strong so as to grieve the weak. We must preach the grace and mercy of God for the forgiveness of sins, but not in such away as to give credence and latitude to sin. We must encourage sinners to repentance by condemning their sins, yet not driving them to despair for the magnitude and heinousness of their sins. We preachers walk a narrow path, ever praying for wisdom and understanding, and for boldness to speak without fear or favor of men (Acts 4:29). “Who is sufficient for these things?” (2 Cor. 2:14-17; 3:45).

Bible preaching is both exhausting and inexhaustible. It is exhausting for it requires continual study and learning, thinking and meditating. No man knows it all. No man or group of men is the official interpreter of God’s word for the rest of mankind. We need no official seal, stamp of approval, or imprimatur of any group, school, paper, or hierarchy to preach God’s word. We must preach truth to be approved of God (2 Tim. 2:15), the only approval we must have to go to heaven. “Much study is a weariness of the flesh” (Eccl. 12:12), for the soul and body becomes weary and we grow faint in our hearts and minds at times (Jer. 4:31; 8:18-9:2; Heb. 12:3). Jesus became weary as a man in His journeys (Jn. 4:6). Thinking, studying, working, traveling, preaching, praying, talking (hopefully profitable talking, not brotherhood gossip, back-biting, devouring and consuming one another with our tongues, Gal. 5:13-15), and being concerned for our own soul, our family, our brethren, the lost, and the kingdom of Christ are exhausting burdens. Bible preaching is inexhaustible as we never run out of prospects, lost sinners, unfaithful brethren, problems, opportunities and lessons to teach. We are never done. We never get “caught up. ” There is always work to be done and more to do. Always in our hearts are the souls of fellow human beings. We want to preach all we can, write all we can, help to save all we can, and do all the good we can in one short lifetime. We never run out of truth to learn and lessons to preach. Every Bible preacher “is like unto a man that is a householder, which bringeth forth out of his treasure things new and old” (Matt. 13:52). When you run out of something to preach, read the New Testament, underline each verse you have never used in a sermon or lesson, learn what the verses say and mean-and then go preach! There are fewer Christians-saved people, and more sinners-lost people, all the time. There are plenty of lost souls to teach. We are just not getting out there where they are. We are spending too much time, money and effort in our meeting houses preaching over and over to the same folks, and are not spending nearly enough time, money and effort out among the people of a lost, ungodly world.

Bible preaching is preaching what is needed, not what people or brethren may want to hear. Too many ears of men and brethren are itching, and there are too many professed preachers who will tickle and scratch them (2 Tim. 4:1-5). We must try to “restore” sinners in the “spirit of meekness,” and “convert the sinner from the error of his way,” and all of that with the doctrine of Jesus and with patience (Gal. 6: 1; Jas. 5:19-20; 2 Tim. 4:2). We must not be purposely offensive to people, yet many will find the truth and those who preach it to be offensive (Jn. 6:60-61,66; Matt. 13:20-21, 53-58; 15:12; 26:31-33). It is not pleasant to the preacher nor to the hearer to rebuke sin and to rebuke it sharply, yet this is a part of the work of God (Tit. 1:13). Sin unrebuked and unrepented of will damn both the souls of the preacher and the hearer (Ezek. 33:1-20).

Bible preaching will humble us. It rebukes and rebuffs human pride and self-aggrandizement. The gospel convicts man of sin, making him realize that he is guilty before God. Human glory and achievement cannot save him. His righteousness is as filthy rags. He owes his salvation to God’s mercy and grace, not to his own deservings and perfection. It crucifies his pride and holds human glory in contempt. The wise and the prudent of this world, in their human wisdom, despise the gospel and are not called to obedience by it, for they reject Christ and His blood (1 Cor. 1:18-31). They do not believe in damnation and eternal punishment in hell. They do not want to hear that the wicked are wicked. The wrath of God to come does not frighten them (2 Thess. 1:3-10; Rom. 3:9-18). The judgment seat of Christ and “depart from me, ye workers of iniquity,” are those burdens of Bible preaching which sinful men care not to hear or believe (2 Cor. 5: 10-11; Acts 17:30-3 1; Matt. 25:41,46). Yet this part of God’s truth must be preached and the wicked must be warned (Matt. 3:7; 1 Thess. 1: 10; 2:14-16; Rom. 2:5-6).

Conclusion

It is the fervent prayer, heartfelt hope, and burning desire of every true gospel preacher that lost people will come to Jesus. We would desire that all be doers of the word (Jas. 2:22-27), and not hearers only, that none would die unforgiven. Our Father in heaven has no pleasure in the death of the wicked (2 Pet. 3:9; Ezek. 18:23,32). Our Savior continually invites the guilty, condemned sinner to come to Him for forgiveness and rest (Matt. 11:28-30; Jn. 6:35-37; Rev. 22:17). Would to God that every soul who hears us preach, who stands condemned and unforgiven, who needs the cleansing of the blood of Jesus, who needs the salvation offered by a merciful Father made known in the gospel, would respond to Heaven’s call and duty’s demands and render that obedience to Christ and to the gospel from a sincere heart which will bring that “abundant pardon” of which the prophets and apostles spoke and preached (Isa. 55:6-7).

Guardian of Truth XXIX: 9, pp. 258, 260, 279-280
May 2, 1985

By Irven Lee

It is generally recognized that the great commission, assignment, or mission the Lord has for His faithful followers is to go into all the world and preach the gospel to every creature. People who accept the gospel are saved and counted children of God (Acts 2:41,47; 1 Jn. 3:1-3). All those who gladly receive the word are added to the church. Those who do not obey the gospel are to receive the fiery vengeance of God (2 Thess. 1:6-10).

When the whole counsel is preached, the babes in Christ are edified and led to observe all things Christ has commanded (Matt. 28:18-20). Take a moment to consider what faithful proclamation of the word does. It leads aliens to believe and obey the basic first principles, and it then leads to the training of these same people to become elders, preachers, teachers, and other useful members of the church. The church is the house or family of God (Eph. 3:15; 1 Tim. 3:15). The preaching of the whole counsel of God is directly related to the growth in spiritual strength. The brethren at Ephesus were told that the church, which is an indication of the many sided wisdom of God, is here according to His eternal purpose. The world was to understand that Gentiles, as well as Jews, were members of the same body (church), and thus they were fellow heirs and partakers of His promise in Christ by the gospel. Paul wrote about the church and the promise in Christ to saints who are builded together in this temple which is for a habitation of God (Eph. 2:14-3:12).

The body of Christ, the church Christ purchased with His own blood, the household of faith, the kingdom of heaven, which is mentioned so often in Matthew’s account, are all the same church of the firstborn which make up the heavenly Jerusalem which is the city of the living God. If this great body of redeemed ones is not important, then Christ died in vain and we are yet in our sins. We should preach the same great message about which the holy apostles and prophets preached and wrote so much. If we speak as the oracles of God, we will preach about this pearl of great price. The preaching which pleases God leads men to become stones in this holy temple, citizens of this kingdom, children in this family, and heirs of His exceeding great and precious promises. These people are the church.

If we believe in Christ as the Son of the living God, we will want to be under Him as our King. He is the head of the church. He paid the price to purchase it, and He is the Captain of this army of the Lord. If the church is not very important, the position of Christ as head of it is not very important. If a man should write a book about Ronald Reagan, the story of that life would not be complete without telling of his becoming President. We cannot preach Christ and Him crucified without telling of the church which He purchased with His blood. Some talk of preaching the man and not the plan. This is impossible because the man (Christ) is inseparably related to the plan (church). Men should be so well taught that they can discern between the Lord’s church and some counterfeit. There are scriptural terms we can use to identify it, so why use human names unless to signify that there have been significant changes from the original pattern? The worship, the government under elders, the high moral standards taught by Christ, and the mission of the church should not be changed. Proper and constant preaching should stamp this truth on every heart. It is His church under His authority and not ours to change at will.

The church is minimized by those who say that “the church is not going to save you.” It is true that the church is not going to save any one, but Christ is going to save the church (Eph. 5:23-27). The preaching and teaching done in any generation should make it plain to all that we are baptized into the body of Christ and that it is in Him that we have redemption, even the forgiveness of sins (1 Cor. 12:13; Rom. 6:3; Gal. 3:27; Eph. 1:3,7). There should be such bold emphasis on the significance of the church that people will understand that it is not just a social club or a civic club to play Santa Claus at Christmas and distribute alms in the community. It is an essential and very significant part of God’s plan.

If all preachers and teachers knew of God’s eternal purpose, and of Christ’s love for His body, there would be no need to insist that they teach the whole truth about the church. If weak preaching allows the denominational concepts to come in among us, digression and apostasy will come in, and there will be a new denomination meeting in the buildings where the churches once met. Consider the example of the Disciples or Christian church and our former brethren who are planning unity meetings together saying, “Peace! Peace!” Preach it straight or fall into the depths of ruin. Apostasy is always the changing of one or more things about His church. How can we prevent this except by faithful preaching of such things as the apostle taught?

We preach on the sin of alcoholism, the frightening danger from atheism, divorce, fornication, materialism, filthy communication, and other common sins lest the church of the Lord be defiled. The preaching is from a higher and more sacred motive than the motivation of “Mothers Against Drunk Drivers,” even though they have high motives or good reason for their battle. The sins of the world tend to enter the lives of God’s children so servants of the Lord must teach, warn, reprove, and encourage, lest they reach the point at which they will no longer endure sound doctrine. We preach the facts, commands, worthy examples, and principles of righteousness found in the holy writings. The effort is to teach men how they ought to behave themselves in the house of God, which is the church of the living God, the pillar and ground of the truth (1 Tim. 3:15).

Guardian of Truth XXIX: 9, pp. 265-266
May 2, 1985

By Johnie Edwards

God’s laws have always been of “thou shalt” and “thou shalt not.” As God laid down His first set of rules for man to abide by, He said what to do and what not to do. Notice as instructions were given to the first man:

And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it. And the Lord God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good, and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die (Gen. 2:15-17).

The teachings found in the Law of Moses were both positive and negative in nature (Exod. 20). God told Israel that “if thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all his commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth” (Deut. 28:1). But look at the negative side. “But it shall come to pass, if thou wilt not hearken unto the voice of the Lord thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee” (Deut. 28:15). God simply said, “If you do what I say, I will bless you, but if you fail to do what I say, I will curse you.”

The Truth

There is nothing as important as truth. Jesus said, “And ye shall know the truth, and the truth shall make you free” (Jn. 8:32). The truth has been identified as “thy word is truth” (Jn. 17:17). If men are to be made free from their sins, they must know the truth so they can believe and obey it. Truth must be preached in such a way that those who hear will not have any difficulty in understanding what is required of them in order to please God. There is a great demand for the Lord’s people to take a stand for the truth on every subject. It must be as the apostle Paul wrote the Ephesians, “Wherefore take unto you the whole armor of God, that he may be able to withstand in the evil day, and having done all, to stand. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness” (Eph. 6:13-14). There are just entirely too many in the church of Christ who don’t have the courage to take a stand for what they really believe to be right-and this is a shame.

What It Means To Stand For The Truth

There is more involved in standing for the truth than many realize. Standing for the truth not only involves preaching the truth on every subject but standing for the truth also demands that there be preaching against things which are sinful in the sight of God! It is one thing not to partake of things which are evil and another thing to reprove them. Paul told the Ephesians, “And have no fellowship with the unfruitful works of darkness, but rather reprove them” (Eph. 5:11). So standing for the truth means to stand for what the Bible teaches and stand against sinful things. One reason a lot of churches are weak today is that they never hear anything condemned.

The Charge To Reprove And Rebuke

The need for negative preaching can be seen in Paul’s charge to gospel preachers as he wrote Timothy. “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word, be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine” (2 Tim. 4:1-2). Preaching the word involves some reproving and rebuking. The tendency today, among many, is to preach only the things that folks like to hear. If we are not careful, we will be preaching like some people in the Old Testament wanted. They said, “speak unto us smooth things” (Isa. 30:10). One purpose for which God gave us the Scriptures is to reprove us. “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works” (2 Tim. 3:16-17).

For And Against

Standing for the truth not only involves preaching what we must stand for but likewise what we must stand against. There are things which are sinful and must be, preached against.

(1) We must stand against the wiles of the devil. Satan is out to get us and has been since time began. It is written, “Put on the whole armor of God, that ye may be able to stand against the wiles of the devil” (Eph. 6:11). It must be preached that giving in to the temptations of sin will cause one to be lost eternally. John wrote:

Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of the God abideth for ever (1 Jn. 2:15-17).

Worldliness is a threat to the purity of the church and must be preached against so that every generation fully understands what worldliness is all about. Every Christian must realize that if he is worldly, he will not be allowed to go to heaven!

(2) The works of the flesh will keep one out of heaven. How long has it been since you heard a sermon on the works of the flesh and what will happen to one who does such things? Paul gave a long list of sins which will keep one from inheriting the kingdom of God. Please take your Bible and read and study these in detail.

Now the works of the flesh are manifest which are these: Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God (Gal. 5:19-21).

Since these sins will cause one not to inherit the kingdom of God, don’t you see that they must be condemned! As a parent, have you taken the time to talk to your young men and young ladies about such things?

(3) The church must be kept pure. The New Testament presents the church as the body of Christ and is perfect in work, worship, and organization. But man, not being content with God’s scheme of things, has added to the work, worship, and organization of the church. Fun and frolic have been added to the work of the church; instrumental music to the worship, and sponsoring church arrangements to the organization. It is not enough to just preach what the work, worship, and organization must be, but folks need to know that additions or subtractions to God’s will in these areas are sinful! To go beyond the word of God is sin, and Paul said, “For the wages of sin is death. . .” (Rom. 6:23).

(4) The unbeliever is condemned. It must be preached that “he that believeth and is baptized shall be saved,” but please take note of the negative side of this passage. “But he that believeth not shall be damned” (Mk. 16:16).

Surely, you can easily see that positive preaching is good and we must do lots of that, while at the same time, a failure to point out what’s wrong will keep a lot of people out of heaven.

Guardian of Truth XXIX: 9, pp. 261, 277
May 2, 1985

By Bobby Witherington

When I received the request to write an article on “Semonettes,” my first mental response was, “Why me?” I confess to regularly having difficulty completing a sermon within the recommended “time limit” though no one seems to know why the time should be so limited. Then I thought of the saying, “sermonettes are preached by preacherettes and they produce Christianettes.” But lest I become too critical of those “preacherettes” who continually preach “sermonettes,” a friend of mine reminded me that I have preached a lot of “sermonettes!” Mention was then made of our daily three-minute Dial-a-Bible Message program which we began in November 1978. Mention was also made of our daily radio program, which is 15 minutes in length, but which only allows for about 13 minutes of actual preaching. This gives me the dubious honor or being critical of “sermonettes,” even though I preach them on a daily basis! At least, this proves that I can preach a short sermon though honesty compels me to admit that these telephone messages and radio “sermons” are more like pieces of sermons which are usually linked together in serial fashion.

On this subject, it is difficult to be completely objective and totally unbiased. This is a fact, regardless of whether it is being considered by the man standing in the pulpit or the one sitting in the pew. So, to avoid creating prejudice on the part of either, I deem it wise to approach the subject from the standpoint of the sermon itself and that of which the sermon should consist.

The Sermon

Perhaps to the surprise of some, the word “sermon” is found in the dictionary but not in the Bible. The American College Dictionary gives this definition: “a discourse for the purpose of religious instruction or exhortation, esp. one based on a text of Scripture and delivered from a pulpit.” I was a bit amused to observe from the same source a secondary definition for this word: “a long tedious speech.”

Hence, a “sermon” is “a discourse for the purpose of religious instruction or exhortation A “sermon”is what people hear when a man obeys the injunction to “preach the word” (2 Tim. 4:2). A “sermon” is what the Jews on the day of Pentecost heard when the apostles began to carry out the Lord’s command to “Go ye into all the world, and preach the gospel to every creature” (Mark. 16:15; Acts 2:14-40). Properly understood, a sermon consists of at least five important ingredients: explanation, argument, illustration, application, and exhortation.

1. Explanation. On the day of Pentecost, the apostles were miraculously enabled to speak with other tongues (or languages) as “the Spirit gave them utterance” (Acts 2:1-6). This caused the multitude to express amazement, and others to mockingly say, “These men are full of new wine” (Acts 2:7-13). It was at this point that Peter addressed the crowd and began explaining the events of that day in the light of Old Testament prophecy and its fulfillment (Acts 2:14-21). Perhaps it would not be too far amiss to say that Peter then announced his sermon topic as being “Jesus of Nazareth, a man approved of God . . .” (Acts 2:22). Suffice it to say, Peter, like Paul, preached “Jesus Christ, and him crucified” (1 Cor. 2:2).

2. Argument. Peter appealed to the “miracles and wonders and signs, which God did by” Christ in the midst of the people, and of which the people in his audience were fully aware (Acts 2:22; cf. John 3:2; 7:3 1; 9:16). Peter then mentioned the death and resurrection of Jesus Christ and appealed to the prophets of old as proof of the facts that the resurrection, ascension, and exaltation of Christ were in fulfillment of prophecy (Acts 2:23-35; cf. Psa. 16:8-11; 132:11; 2 Sam. 7:12,13).

3. Illustration. One prime purpose in preaching is to make people “see” or understand the truth about Christ and the salvation He offers (Eph. 3:8,9). A good illustration can figuratively “turn the light on” and indelibly impress a previously stated truth upon the mind, causing the eyes of the understanding to be “enlightened” (cf. Eph. 1:18). This was the effect of the numerous parables uttered by our Lord (Matt 13). This was the effect of the allegory of Hagar and Sarah (Gal. 4:21-31). Illustrations are given to create interest, clarify the truths being presented, and cause the audience to remember the truth which the illustrations are designed to illuminate.

4. Application. What is a sermon without application? Usually it is an exercise in futility! Hence, David finally got the point when Nathan said, “Thou art the man” (2 Sam. 12:7). The Jews on Pentecost got the point when Peter said, “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ” (Acts 2:36). Also, through appropriate application specific suggestions are made in which the audience may be shown how to do what truth requires, For example, the Christian is to teach others (2 Tim. 2:2). But how does one proceed in such a noble endeavor? By means of application, a number of effective teaching methods could be mentioned.

5. Exhortation. When the “pricked in the heart” Jews cried out saying, “What shall we do,” Peter immediately responded with the correct information-“repent and be baptized every one of you in the name of Jesus Christ for the remission of sins . . .” (Acts 2:38). But his message still continued! Peter mentioned the “promise” unto them, their children, those “afar off,” and then “with many other words,” he testified and exhorted, saying, “Save yourselves from this untoward generation” (Acts 2:39,40). Who can possibly believe that either Peter or his audience had their eyes glued on the time clock, as if some awful crime would be committed if he went “a few minutes overtime”?

How Long Should A Sermon Be?

It should be long enough to get the job done! And if a sermon does indeed consist of such things as explanation, argument, illustration, application, and exhortation, then the actual “job” can seldom be done in the length of time brethren generally want to devote to the hearing of the gospel of Christ. This is not to say that all sermons should be of the same length, nor that any sermon should be deliberately drawn out in order to consume a certain amount of time. A five minute sermon (?) is too long if the speaker has nothing to say! There is a vast difference between the preacher who has something to say and the preacher (?) who just has to say something. When brethren are expected to listen to a windbag whose message consists of all thunder and no lightning, they have every right to complain when the speaker can not turn off the sounding off.

Of course, it must be admitted that some speakers, for various reasons, are easier to listen to than others. To illustrate, I relate (at my expense) the following incident: A number of years ago, while laboring in another city, one of the young men, a member of the church, was scheduled to be married on a particular Sunday afternoon. On the morning of the wedding, a very dear and very elderly sister in Christ approached me, and she politely said, “Brother Witherington, it is hard for some of us elderly members to get through lunch and rush back in time for the wedding this afternoon, so I wish you would make the sermon a little shorter this morning.” I was not too pleased with that request. It seemed to me that she was putting the emphasis in the wrong place. And I tried to tactfully express my reasoning to this lady. Then I waxed eloquent. Or so I thought. I related the incident in which “Raccoon” John Smith rode a horse to Mt. Sterling, Kentucky, to hear Alexander Campbell preach. At the conclusion of the sermon John Smith was indignant and said, “I have come all this distance to hear this man and he only preached 30 minutes.” Then someone said, Brother Smith, look at your watch; you have been here two hours and a half I” Then I made application, saying, “We ought to be like Raccoon John Smith; he was so wrapped up in hearing the gospel preached that he was oblivious to the time.” At that point this dear sister looked at me, smiled very sweetly, and said, “I’ve heard preachers who could do that to me, tool ” What more could I say? I knew she was telling the truth. Some preachers are easier to listen to than others. And any preacher who expects people to listen to him, however long it takes to get the message across, has an obligation to do all within his power to make the message as profitable as possible.

And those who are hungering and thirsting after righteousness (Matt. 5:6) will not begrudge the time it takes. But this is the problem! Too many brethren are so wrapped up in the things of this world that they have precious little appetite for real “soul food.” Many have never experienced the kind of desire for the “sincere milk” (or the meat) of the word as is commanded in 1 Peter 2:1,2.

Well, do I remember attending a gospel meeting several years ago, in which the preaching was being done by one who is widely recognized as one of the ablest preachers of our time. The meeting had gone beyond the half-way mark, and the crowds were getting smaller. A brother remarked to the visiting preacher that “people are staying away because the sermons are too long.” To that statement the preacher grunted in righteous disgust and said, “Some people don’t have time to go to heaven!” How sad! Yet, how true! But some of the same people find time to sit on hard bleachers in the rain for hours to watch a football game. And when it goes into overtime, they are ecstatic! And they can stay up on Saturday night to watch the late, late show on the idiot box.

Please do not misunderstand! I do not believe a preacher should see how long he can stretch out a sermon. I believe there is merit in these words by Henry Ward Beecher, “A good fireman will send the water through as short and straight a hose as he can.” It is possible for a preacher to make his “hose” too long and too crooked. In short, some sermons are too long.

When Is A Sermon Too Long?

1. A sermon is too long when it contains false doctrine. Elders must learn that the mouths of gainsayers “must be stopped,” and that God put them in the mouth-stopping business (Tit. 1:9-11).

2. A sermon is too long when it is filled with flattery. Of course, there is a difference between “giving honor to whom honor is due” for the sake of encouragement, and the dispensing of flattery for the purpose of using people. Both the flatterer and the false teacher manage to “make merchandise” (2 Pet. 2:3; 1 Thess. 2:5) of the very people who they pretend to help.

3. A sermon is too long when precious time is spent bragging on self. To the saints at Corinth Paul said of him and Apollos that they were simply “ministers by whom ye believed” (1 Cor. 3:5). When a preacher gets himself between Christ and the audience, he is in the wrong place. Proud, puffed-up, arrogant, egotistical preachers who act and talk as if they are the “saviors” of the church have too much in common with first century Pharisees-the very ones whom Jesus most severely denounced!

4. A sermon is too long when it is used to build up some human organization, regardless of how worthy it may be. The church is the only institution Jesus purchased with His blood (Acts 20:28), and the church is the only institution in which, to enter, one must be washed from his sins in the blood of Jesus.

5. A sermon is too long when time is used for asking questions which engender doubt. When a preacher goes around sounding an “uncertain sound” (1 Cor. 14:8), he should be marked as “unsound”! There is too much doubt already in the world. Why should a preacher mimic the ways of the devil by increasing that doubt?

6. A sermon is too long when the time is spent grinding axes instead of preaching the gospel. Yes, we have all been mistreated by some. But the pulpit is no place to give vent to every personal grievance and every injustice, whether real or imagined. Some people still assemble with the hope that they might “see Jesus” (John 12:21). And if all they are made to “see” is how the preacher has been mistreated, they might go away feeling sympathy for the preacher. But they will not go away converted!

Conclusion

This is a “touchy subject.” So I have tried to touch it. I hope something has been said to provoke thought. Surely a gospel preacher is one who has been “allowed of God to be put in trust with the gospel” (1 Thess. 2:4), and he ought to do all within his power to prove himself worthy of that trust. Proper use of the pulpit demands that the preacher take enough time to say what ought to be said-and to do so whether people like it or not. However, “a sermon does not have to be eternal in order to be immortal.” Perhaps the best way for a preacher to both please God and benefit the audience is for him to “Stand up, speak up, and then shut up!”

Guardian of Truth XXIX: 9, pp. 269-271
May 2, 1985