Truth Magazine

By Donald Townsley

The apostle Paul, returning from his third preaching journey, stopped at Miletus and sent for the elders of the church at Ephesus. He gave a review of his work among them, saying they knew his manner of life from the first day he came into Asia – his humility, his tears and his trials (v. 19). As far as his preaching was concerned, he said he “kept back nothing that was profitable” to them (v. 20), thus he was “pure from the blood of all men” (v. 26) because he had “not shunned to declare . . . the whole counsel of God” (v. 27, NKJV). He faced the afflictions which awaited him in Jerusalem with unflinching courage (vv. 22-24), and was moved by nothing because of his unselfish devotion to the “gospel of the grace of God” (v. 24). He admonished the Ephesian elders to watch their personal conduct and to shepherd the church that was purchased with the precious blood of Jesus Christ (v. 28). He reminded them of the dangers they faced from false teachers – from without and within (vv. 29-30), and to keep the church free from error they would have to watch night and day (v. 31). He commended them to God and his word which was able to build them up (v. 32) and encourage them to unselfishness by recalling his own personal example while among them (vv. 33-35). We then have the touching parting scene as Paul made his departure (vv. 36-38).

Just as the Apostle Paul preached the whole counsel of God while he was at Ephesus (and wherever he went), so must every gospel preacher do the same today if he is to be pleasing in the sight of God. It makes me sad to say that much of the preaching today is not the kind of preaching that Paul did.

There is the trend toward neutrality in preaching today. The preacher knows the truth, but he also knows if he takes a stand and preaches it “right down the line” he will lose his popularity, his friends, his meetings, and he may have to move: so, many preachers fail to deal with issues and popular sins of the day. They stay away from such subjects as marriage, divorce and remarriage (only for the cause of fornication -Matt. 19:9); social drinking; dancing; gambling; lascivious dress; worldliness; the “social gospel”; materialism; church discipline; attendance, giving, etc. They fail to deal with issues such as the “Kenotic theory” (which teaches that Christ emptied himself of his divine attributes when he became flesh, and denies his deity – the very foundation of our faith, Matt. 16:16-18); Charles Holt’s doctrine of “individualism” (which denies that there is a local church); the “grace-fellowship” theory and the “continuous cleansing” theory (which minimizes sin and doctrinal error and advocates fellowship with those in error), and the “positive thinking” philosophy in preaching.

Many congregations are open for all kinds of error because these things are not being dealt with from the pulpit. Jesus said a man cannot be neutral in service to him: “He that is not with me is against me, and he that gathereth not with me scattereth abroad” (Matt. 12:30). The neutral preacher is on the side of error whether he realizes it or not. The church faces problems that can only be met by men who love the truth and who have the attitude toward preaching that the apostle Paul had (see Acts 20:20,26-27; Gal. 2:5 and Phil. 1:17). We need men who will preach the truth and urge the principles of truth regardless of the consequences – men like Paul and Stephen. We need men whose preaching of the gospel will mold sentiment and arouse convictions in the hearts of men. “Men of God” down through the ages have never been men of neutrality – men like Noah (2 Pet. 2:5); Jeremiah (Jer. 1-9-10); John the Baptist (Lk. 1:17; Matt. 3:1-3; 14:3-4), and the apostle Paul (Gal. 2:5; Phil. 1:17).

There is also the trend toward compromising the truth in the church today. Many churches want to feed upon “softism.” They want to hear a positive, indistinctive, ambiguous message: one that does not deal with sin as it is in reality, but glossed over so that it doesn’t sound so bad. The preaching the majority of these churches want does not emphasize and underscore the distinctive characteristics that separate the church from denominationalism and the world: they want no preaching on immodest dress; marriage, divorce and remarriage for unscriptural reasons; the social gospel, church discipline; mixed swimming; petting, dancing or denominationalism. Preachers who fail to preach on any biblical subject that is needed are compromising the truth of God.

I am sad to say that there is a trend toward “professional preaching” in the church today. Professional preachers are much like professional politicians: they don’t lead, they follow the crowd. They listen to find out what the people want, then give them what they want to hear (2 Tim. 4:3,4). A professional preacher is not going to rise up with courage, persistence and fearlessness and try to change things that are wrong and sinful! He is not interested in doing the most good that he can do; he is interested in making the most money. He feels toward his work as a lawyer or a doctor would feel toward his profession: that he must promote his own welfare and position from the standpoint of influence, popularity, demand and money. The professional preacher is a “hireling,” paid “so much” to do what the brethren want done. He will make sure he “guards his influence and usefulness” – he will never be found involved in controversy. When he “sees the wolf coming and leaves the sheep and flees; and the wolf catches the sheep and scatters them” (Jn. 10:12, NKJV).

On the other hand, the God-fearing preacher who preaches the gospel because he loves God, the church and lost men will preach the gospel regardless of circumstances or the consequences. He has the attitude of the Apostle Paul, “woe is unto me, if I preach not the gospel!” (1 Cor. 9:16)

The Preacher Who Preaches the Whole Counsel of God Will: Deal With Sin As a Reality

Preachers of the gospel must show from the Scriptures that sin exists as a fact in the lives of men and women because “all have sinned, and come short of the glory of God” (Rom. 3:23; 1 Jn. 1:8). When a person sins it brings spiritual death (Rom. 6:23; Isa. 59:1-2; Ezek. 18:4). The only way for mankind to have forgiveness of sins was for the Son of God to die – to shed his blood – on the cross of Calvary (Jn. 3:16; Matt. 1:21; 26:28; 1 Pet. 3:18), and the only way this blood can be appropriated to the lives of sinful men is by obedience to the gospel of Jesus Christ (Heb. 5:9).

Deal With Sin in Particular – Be Specific

Peter was specific on Pentecost when he said to the Jews in his audience: “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain” (Acts 2:23). John the baptist was specific when he said to Herod, concerning his brother Philip’s wife whom he had married: “It is not lawful for thee to have her” (Matt. 14:4). Herod was living in adultery with his brother’s wife and John was specific in telling him about his sin (Lk. 3:19). John lost his head by specifically dealing with their sin of adultery (Mk. 6:25) but he was courageous enough to preach the truth regardless of the consequences, and it pleased God for him to do so. It is pleasing to God today for preachers to deal specifically with the sin of adulterous marriages, telling men and women about their unlawful relationships. In fact, if they want to please God, they must be specific in pointing out the sins of the people to whom they preach, regardless of the consequences.

The preacher who preaches the whole counsel of God will rebuke the sins that many “wink at” and overlook – sins such as holding malice in the heart and evil-speaking (1 Pet. 2:1); “evil thinking” – looking and lusting (Matt. 5:28); the sin of hating one’s brother (1 Jn. 3:15; Matt. 5:43-44); gambling (Eph. 5:5); carnality, envy, strife and division (1 Cor. 3:3); lascivious behavior – short-wearing, mixed swimming, petting, dresses cut too low and too short, and watching movies and TV that is not fit for anyone to watch (1 Tim. 2:9-10; Gal. 5:19; 1 Thess. 5:22). The preacher who preaches the whole counsel of God will not hesitate to deal with these sins that many people overlook and count unimportant.

Rebuke and Condemn The Doctrines and Commandments of Men

Jesus said to the scribes and Pharisees: “But in vain they do worship me, teaching for doctrines the commandments of men” (Matt. 15:9). Paul said to the brethren at Colosse: “Beware lest any man spoil you through philosophy and vain deceit after the traditions of men, after the rudiments of the world, and not after Christ” (Col. 2:8).

Preachers who preach the whole counsel of God will rebuke and condemn the man-made doctrines of today denominationalism; institutionalism; instrumental music; the Protestant influence on religious thought in the church today; the “Boston movement”; Charles Holt’s individualism and the “Kenotic theory.” All of these manmade doctrines must be exposed by faithful men of God.

We need men in pulpits today who have great faith in God and in the word of God: men who will preach the whole counsel of God. When there is a lack of faith in the pulpit and the whole counsel of God is not preached, it is disastrous to the cause of Christ. A lack of faith caused Peter to sink into the water (Matt. 14:30); a lack of faith caused Demas to forsake the Lord and Paul (2 Tim. 4: 10), and a lack of faith caused the church at Laodicea to wax indifferent and become lukewarm (Rev. 3:14-19). Many churches today are losing their love and zeal for the Lord and his work because the whole counsel of God is not being preached.

When the pulpits of churches of Christ are filled with men who are courageous enough to preach the whole counsel of God, without fear or favor, we will see many of our doctrinal problems solved and sinners will be converted to the Lord Jesus Christ.

Brother preacher, let us get back to preaching the whole counsel of God. Our eternal destiny depends on it!

Guardian of Truth XXXVI: 3, pp. 87-88
February 6, 1992

By James W. Adams

Schopenhauer, famous German philosopher, was so right when he made the observation which is our title. Our law enforcement agencies constantly remind us that “con-artists” never look like crooks. This is as true of purveyors of pernicious error in the religious realm as it is of crooked monetary entrepreneurs in contemporary society, and as foolish as many are in being duped by “get rich quick” schemes, they are even more susceptible in the religious realm.

This reminds me of what occurred at a Florida College Lectureship several years ago. In an audience of several hundred brethren, a preacher stood and asked to speak. His request was granted, so he asked the man seated next to him to stand. The man, obviously embarrassed, stood. The man, though unknown by face to most of the audience, was known by reputation to all as a teacher-practitioner of pernicious religious error. The first brother then said, “Many of you do not know this man; he is Brother ___________. Look at him! Do you see any horns?”

Many in the audience laughed. I did not. It was not amusing. The flamboyant introduction was obviously done to lay at rest any suspicions that faithful brethren might have concerning the man. Obviously, the flamboyant demonstration was to palliate the errors of the man being introduced, and to recommend him to the acceptance of the audience which was a cross section of conservatives throughout the nation. Whether done for this purpose or not, it had the effect of exonerating the man from the onus that rested upon him by reason of his unscriptural and divisive doctrine and practice.

I probably erred on that occasion by not arising to say: “No, we see no horns, but it was Paul, the apostle, who said concerning teachers of error in his day, ‘Such are false apostles, deceitful workers, transforming themselves into the apostles of Christ, and no marvel,- for even Satan himself is transformed into an angel of light.”‘

My reason for not doing so: I did not wish to be publicly unkind to the man thus introduced, for I was certain that he was not privy to what occurred. I mention the incident in this article only to address a matter that stems from the attitude demonstrated by it.

We live in a time when a “good personality” is idealized. Too many churches, when selecting preachers for meetings and local work, are more concerned about their being “personable” than they are about their knowledge of the Bible, ability to preach the Word and character to sustain it, their faith or their convictions. We do not minimize the importance of preachers developing personalities that help rather than hinder the acceptance of the truth which they preach. However, when a “good mixer” is given precedence over a “good preacher,” something is fundamentally wrong with our sense of values.

We often hear brethren bewail the lack of depth in members of the church today. The “pew” will never rise above the “pulpit” is almost without exception true. People who are brought into the church (?) by the impact of human personality rather than the influence of truth and are nurtured by the same means cannot be expected to have spiritual depth or be safe from error.

Guardian of Truth XXXVI: 4, pp. 101, 118
February 20, 1992

By Bobby Witherington

There are many books which deal with preaching. Some are excellent. Some are not worth the paper and ink they require. Some are downright dangerous. But there is one book which not only reveals the value of preaching; it also reveals what constitutes genuine, effective, soul-saving preaching. Of course, this “one book” is the Bible – the book of books.

Anyone who desires to preach the gospel would do well to examine the sermon content, the manner, and preaching methods of those great preachers of whom we read in the Scriptures. And one preacher not to be overlooked is the apostle Paul. This peerless apostle, this “apostle to the Gentiles” (Rom. 11:13), seemingly had one magnificent obsession – that of converting the entire Roman Empire to Jesus Christ! In order to accomplish this noble objective he was willing to “spend and be spent” (2 Cor. 12:15), suffer intense persecution and deprivation (2 Cor. 11:23-27), and ultimately to even die a martyr’s death (Acts 21:13; 2 Tim. 4:6-8). Few students of either history or the Bible would deny that other than Jesus Christ himself, the apostle Paul was one of the greatest (if not the greatest) preachers that ever lived. There has to be a reason (yea, many reasons) for his effectiveness as a preacher. With a view in mind of encouraging more of us to follow his example, it is our aim in this article to give consideration to the kind of preaching which characterized Paul.

Paul the Christian

Many who acknowledge the greatness of Paul as a preacher tend to place great emphasis upon the fact that he was inspired. That is true. He was. Paul became a child of God in the same way as you and me. He heard and obeyed the gospel. When the Lord appeared to him on the Damascus road it was not to save him, but to make him a “minister and a witness” of the things which he had seen and of the things he had yet to reveal to him (Acts 26:16). To become qualified to be an apostle, as one “born out of due time” (1 Cor. 15:8), Paul had to see the Lord (1 Cor. 9:1). Being an apostle, he was able to speak that which God “revealed . . . through his Spirit” (1 Cor. 2:10). Paul did not learn his message at the feet of the other apostles; rather he received it “through the revelation of Jesus Christ” (Gal. 1:12). He was an apostle in every sense of the word, and even his hearers could bear witness to the fact that, through “signs and wonders and mighty deeds,” Paul demonstrated “the signs of an apostle” (2 Cor. 12:12).

But Paul’s effectiveness as a preacher was deeper than the facts of his inspiration and his possessing the signs of an apostle. His real effectiveness stemmed not so much from what he had, but from what he was! It is true that Paul was a very cosmopolitan person. He was “born in Tarsus” (Acts 22:3), a noted seat of philosophy and literature, ranking with Athens and Alexandria. He could speak Greek and Hebrew (Acts 21:37-40), plus other languages not specified (1 Cor. 14:18). He was educated at the feet of the noted Gamaliel (Acts 22:3). He was a Roman citizen, and he was not adverse to using his citizenship to his advantage and for his protection (Acts 16:21; 22:25). In many ways he was unique. But the underlying secret of Paul’s unflagging determination to preach the gospel (as well as his effectiveness as a preacher) lay in the fact that he was a Christian! (Acts 26:28,29) His conversion was genuine. He never forgot the terrible sins of which he had been guilty (1 Tim. 1:15), but from which he had been forgiven by a gracious Lord. He had been a forceful personality when he was a persecutor of Christians, but now as a genuine Christian he could truly say, “I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Gal. 2:20). To “gain Christ” he had suffered the “loss of all things” which were formerly near and dear to him; yet compared to what he found in Christ he counted those things as “rubbish” (Phil. 3:8). 1 fear that too many brethren look first to a person’s apparent ability when that person expresses a desire to preach. Ability is important, but what that person accomplishes in the vineyard of the Lord will be more determined by what he is than by what he has! Many young men (and some not so young) who are “learning to preach ” should first take some lessons on “how to live!” Let us quit putting the cart before the horse.

Paul As a Preacher

Regarding this point it is hard to know where to begin. Paul’s effectiveness lay in many things, such as: He was “not ashamed of the gospel of Christ,” and he had strong faith in its “power” to save (Rom. 1:16). He believed in the headship and the Lordship of Jesus Christ (Eph. 1:22,23; Rom. 10:9). He was willing to “endure hardship as a good soldier of Jesus Christ” (2 Tim. 2:3,10). He strongly believed in prayer and was not embarrassed to ask his brethren to pray “for me” (Eph. 6:19). He worked with others, and trained them to succeed him (cf. his letters to Timothy and Titus). He was “set for the defense of the gospel” (Phil. 1:17). He was determined to magnify Christ in his body, “whether by life or by death” (Phil. 1:20). Anchored by hope (Heb. 6:19), he never lost sight of that “crown of righteousness” (2 Tim. 4:8) for which he was constantly striving.

As a preacher, Paul was bold, and straight-forward in his speech. At Salamis on the island of Cypress, Paul and Barnabas spoke the word of God to Sergius Paulus the proconsul. However, Elymas the sorcerer withstood them and sought to “turn the proconsul from the faith.” But Paul “looked intently on him and said, ‘0 full of all deceit and all fraud, you son of the devil, you enemy of all righteousness, will you not cease perverting the straight ways of the Lord?'” (Acts 13:7-10) Paul doubtlessly had the gift of discernment (cf. 1 Cor. 12:10) and knew the kind of man Elymas was. But the point is, Paul did not mince words. He had the courage to call “a spade a spade.” If Paul were alive today you can be sure he wouldn’t refer to homosexuality and lesbianism simply as “alternate lifestyles!”

As a peacher, Paul endeavored to reason with the people, beginning at some point of common understanding and methodically laying the scriptural foundation which would inescapably bring honest people to a realization of the truth about Jesus Christ. Such was characteristic of his preaching at Antioch in Pisidia where he began by citing known historical facts regarding God’s dealing with the nation of Israel and prophecies with which the people were familiar and which found their fulfillment in Jesus Christ and the deliverance he made possible (Acts 13:14-40).

As a preacher, Paul rightly “divided the word of truth,” often contrasting the law had the gospel and proving that the law has been superseded by the gospel (Gal. 2:16; 3:16-29; 4:21-31; Col. 2:14-17; etc.). He was not opposed to telling those who were returning to the law that “you have fallen from grace” (Gal. 5:4).

As a preacher, Paul preached what was needed, when it was needed, to whom it was needed, and where it was needed. To unbelieving Jews who rejected Christ, beginning with their law, Paul preached the truth about the person of Christ. In idolatrous Athens, Paul preached the truth about the one true God and thereby showed the folly of idolatry (Acts 17:16-33). In the presence of the grossly immoral Felix and Drusilla Paul “reasoned about righteousness, self-control, and the judgment to come” (Acts 24:25).

As a preacher, Paul declared “the whole counsel of God” (Acts 20:27). He was not one to withhold vital truth on any subject for fear of hurting someone’s feelings.

As a preacher, Paul was not adverse to calling names. He mentioned Hymenaeus and Alexander whom he “delivered unto Satan that they may learn not to blaspheme” (1 Tim. 1:20). He called the names of Hymenaeus and Philetus who had “strayed concerning the truth” (2 Tim. 2:17,18). He said “Demas has forsaken me” and that “Alexander the coppersmith did me much harm” (2 Tim. 4:10,14). He even mentioned the time when Peter was guilty of hypocrisy (Gal. 2:11-3).

As a preacher, Paul could get upset when he encountered those who were perverting the gospel. Witness his conduct at Antioch (Acts 15:2). Concerning this incident at Antioch where some false teachers ought to spy out his liberty in Christ, Paul said with regards to these teachers, “to whom we did not yield submission even for an hour that the truth of the gospel might continue with you” (Gal. 2:5). Indeed, Paul was no compromiser!

As a preacher, Paul was concerned about the purity of the church. He wrote to Corinth where the brethren were tolerating a known fornicator. Mincing no words, Paul charged the brethren to “deliver such a one unto Satan,” declaring “that a little leaven leavens the whole lump” (1 Cor. 5:5,6).

As a preacher, Paul was humble. He referred to himself as the “chief” of sinners (1 Tim. 1:15). On another occasion he referred to himself as “less than the least of all saints” (Eph. 3:8). He preached “Christ and him crucified” (1 Cor. 2:2); he did not elevate himself.

As a preacher, Paul preached when the brethren supported him (Phil. 4:15,16) and when they did not. He was willing to labor “night and day,” not being a burden to any, in his effort to preach “the gospel of God” (1 Thess. 2:9). He was not one to say, “I can’t preach because I have no support.” He taught that brethren ought to support men who preach (1 Cor. 9), but this was not a factor in determining whether or not he would preach!

As a preacher, Paul was no quitter. Though his labors had been abundant and with great success, Paul could say, “Brethren, I do not count myself to have apprehended; but one thing I do, forgetting those things which are behind and reaching forward to those things which are ahead, I press toward the goal for the prize of the upward call of God in Jesus Christ” (Phil. 3:13,14).

As a preacher, Paul was constantly in trouble. In trouble with false brethren, false teachers, and the civil authorities. He was beaten, maligned, persecuted, and imprisoned. It was not uncommon for him to be run out of town. He ultimately died a martyr’s death. But Paul got into trouble because he preached the truth that troubled people in sin. It is probable that very few churches of Christ today would tolerate a preacher like Paul! But O how we need a bunch of Pauls! Especially in this age of Peales and Schullers when brethren have gone pig-crazy and hog-wild over the sickly, sentimental, sweet-spirited, feel-good-about-yourself slop these men are feeding hell-bound sinners!

Yet as a preacher Paul was tactful. it was not uncommon for him to begin a letter by saying, “Grace to you and peace from God your Father and the Lord Jesus Christ.” It was customary for him to first compliment people for the good things they did before he reprimanded them for the bad things they did. The truth he preached often offended people, but he didn’t try to be offensive as a person.

Finally, as a preacher Paul was a happy man. For proof, read Philippians. Happy, though in prison! Happy because he was fruitfully working in a cause larger than himself. Happy because he was constantly reaching out to others. Happy because he served God, enjoyed peace of mind, had no fear of death, and had a joyful anticipation of receiving that crown of righteousness.

Conclusion

Preachers, perhaps it is time that many of us paused long enough to take a long hard look at ourselves! Are we drifting with the tide? Have we lost our spiritual nerve? Are we really “telling it like it is”? Have we exchanged idealism for realism? Have we become so secure in our comfortable “positions” that we are afraid to “rock the boat”? Just how well do we measure up when we are placed alongside the apostle Paul? May God give us the humility to inventory ourselves, the integrity to admit our failings, and the courage to make the needed changes.

Guardian of Truth XXXVI: 3, pp. 80-82
February 6, 1992

By Ron Halbrook

The message, method, and manner of our preaching must match the New Testament model. The kind of preaching needed then is needed now! This preaching alone will save the lost and strengthen the saved. Peter’s preaching was guided and guarded by the Holy Spirit. It proves an inspired model for gospel preaching in our generation and in every generation, in our country and in every country, to our people and to all people until the end of time.

The miraculous power of the Holy Spirit came upon the Apostles of Jesus Christ in Acts 2:1-13. The Spirit came on the day of Pentecost with indisputable evidences and inspired the Apostles to speak “the wonderful works of God” in many languages. When the crowds asked what the meaning of such marvelous events could be, Peter explained in verses 14-21 that “this is that which is spoken by the prophet Joel.” Joel foretold a great outpouring of miraculous powers which would signify the beginning of the Messiah’s kingdom and its divine provision of salvation. Then, Peter proclaimed the death, burial, and resurrection of Jesus, proving him to be “both Lord and Christ” (vv. 22-36). When the people cried out wanting to know how to receive salvation from their sins, Peter told them to repent of their sins and to be baptized in the name of Jesus Christ, and “with many other words” he urged them to obey the gospel (vv. 37-40). Three thousand souls “gladly received his word” by obeying it, were “added to the church” of Christ, and began serving him day by day (vv. 41-47).

Let us consider some key elements of Peter’s preaching so that we can learn to preach like Peter today.

The Inspired Word

1. Peter preached the inspired Word of God. The Apostles spoke “as the Spirit gave them utterance” and spoke “the wonderful works of God” (vv. 1-4,11). Peter called upon the people to hear “my words,” “these words,” “many other words,” and “the apostles’ doctrine” because the words he spake were the very words of God himself through the Spirit (vv. 14,22,40,42). By inspiration, Peter quoted the inspired words of the prophets Joel and David, explaining their meaning and application (vv. 16-17, 29-30). In other words, the Spirit explained his own prophecies through Peter!

The inspired Word was in the men then and is in the Book now (Eph. 3:3-5; 2 Thess. 2:15; 1 Tim. 3:14; 1 Pet. 1:2425; 4:11; 2 Pet. 1:12-15). We make our appeal to the inspired Word by preaching the Scriptures. We do not have to be personally inspired in order to read, understand, believe, obey, and preach the inspired Word. We must not preach human theories, creeds, and doctrines. Our preaching must not be a hodge-podge of social, political, and economic opinions. The content of true gospel preaching is not long personal experiences and illustrations strung together with a verse of Scripture here and there, but much Scripture with a few appropriate illustrations. Peter did not preach in the trendy, “pep talk” language of motivational psychology, and neither should we today.

Confirmed By Miracles

2. Peter’s preaching was confirmed by miracles. The miracles included a sound like “a rushing mighty wind,” “tongues like as of fire” upon the Apostles’ heads, and the Apostles preaching in foreign languages which they had never learned (vv. 1-11). On that day the Apostles alone received this baptism of total immersion in the Spirit’s power (Acts 1:4-5,26; 2:1). Peter explained that God promised this outpouring of miracles as a means to confirm the truth of the following proposition: “Whosoever shall call on the name of the Lord shall be saved” (vv. 16-21). Jesus’ preaching had been confirmed “by miracles and wonders and signs” (v. 22). The testimony of the Apostles regarding the resurrection of Jesus was confirmed by the miracles “which ye now see and hear,” Peter affirmed (vv. 32-33). On the basis of this evidence, men can “know assuredly” or beyond all reasonable doubt that Jesus is “both Lord and Christ” (v. 36). Many other “wonders and signs were done by the apostles” (v. 43).

Both the inspired Word and the signs which confirmed it were in the Apostles on the day of Pentecost, and the record of both are in the Bible now. That inspired, confirmed Word has the same power to save souls today which it had then. By the end of the first century, “all truth” had been revealed and confirmed, and therefore the process of revelation and confirmation ceased (Jn. 16:13; Mk. 16:15-20; 1 Cor. 13:8-13). When we preach the same word of the truth of the gospel today which Peter preached then, that word carries the same seal of divine confirmation and authority now which it carried then, whether the subject is water baptism or Jesus’ resurrection.

There are no new miracles today because there is no new revelation needing confirmation. Peter did not preach the theory of continuous revelation and confirmation, whether through Roman “popes,” Mormon “apostles,” or Pentecostal “preachers.” Peter performed miracles but never preached that sinners must “speak in tongues” or perform other miracles as the evidence of personal salvation. Neither did he project himself as some great-one, build a personal following, beg personal donations, and crown himself as kingpin over a complex of human institutions like Oral Roberts, Jim Baker, and Jimmy Swaggart have done.

Convicted Men of Sin

3. Peter’s preaching convicted men of sin. Peter quickly got to the point that his hearers were lost and God was offering to save them (v. 21). He did not stop with the general point that all men need to be saved, but charged his hearers with specific and horrible sins, including the murder of the one God sent as his own Son, the world’s Savior, and their Messiah (vv. 22-24,36-41).

God designed true gospel preaching to convict men of their sins in order that he might save them from their sins. The preaching of John, the forerunner of Christ, directly addressed the sins of his hearers (Matt. 3:1-12; 14:4). When Jesus proclaimed that God’s kingdom was near, he repeatedly and specifically pointed out the sins and false doctrines embraced by men, and warned, “Except ye repent, ye shall all likewise perish” (Lk. 13:3). His lessons on hell are the most graphic known to the world. Jesus promised to send the Spirit to guide the Apostles into “all truth,” which would be the means of reproving “the world of sin, and of righteousness, and of judgment” (Jn. 16:7-13). Just as Peter preached on Pentecost, Paul preached “of righteousness, temperance, and judgment to come” (Acts 24:25).

If we preach like Peter today, we must preach on sin in a manner which is plain, pointed, and specific. We can not avoid this duty. To “tone down” our preaching to generics, to “preach principles but leave the application to the audience, ” is to compromise with sin, to ease the conscience of the sinner, and to send the lost on their way rejoicing in their sins. True gospel preaching does not flatter people, pump up their self-esteem, and reinforce their ego after the manner of the positive-mental-attitude philosophy. Peter’s preaching cut people to the heart, made their consciences burn with guilt, and caused them to cry out, “What shall we do?” Perhaps people do not cry out like that anymore because we do not preach like Peter did anymore!

Death, Burial and Resurrection of Christ

4. Peter preached the death, burial, and resurrection of Jesus Christ. He argued that the death of Jesus was no accident but fulfilled the purpose of God. He showed that the resurrection of Jesus was prophesied, that the Apostles witnessed the resurrected Lord, and that the miraculous events of Pentecost confirmed the truth of their testimony (vv. 22-36). The presentation was logical and the conclusion inescapable, “that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.”

These great facts are the heart and core of the gospel. They help to define our lost condition, showing that we are desperately lost in our sins and wholly dependent upon God to provide the way of salvation. The suffering of Jesus underscores both the justice of God and the awful sinfulness of our sins. The gift of God’s Son as the perfect sacrifice for our sins manifests God’s amazing grace and his love for the sinner (Jn. 3:16). The resurrection of Jesus is the crowning miracle, proving beyond all doubt his divine Sonship, confirming that he is fully God as well as fully man (Rom. 1:3-4). His victory over sin and death is the firm foundation of our hope for the same victory (1 Cor. 15:1-4,54-58).

Peter did not preach human philosophies which flatter man’s vain intellect. He did not tell the gospel message as a beautiful “legend” or as a “myth” of self-sacrifice. He believed Christ was a person, not a “process” in humanity. The gospel is based on firm facts, not on flimsy fables. When we preach the facts of the gospel as Peter preached them, our preaching will have the ring of certainty and truth.

Rightly Dividing Old and New Covenants

Peter’s preaching rightly divided the old and new covenants. Declaring, “This is that,” Peter applied the prophecy of Joel to the events of Pentecost (vv. 16-21). “This is” the beginning of “the last days,” the new era foretold by the prophets under the old covenant. The beginning of the new age was signified by a great outpouring of the Spirit’s power “upon all flesh” (on Jews in Acts 2, on Gentiles in Acts 10). The Spirit would provide a new revelation of God’s will. The Old Testament system would be replaced by the New Covenant of salvation in Jesus Christ. “This is that” would call to mind the fulfillment of the prophecies of the coming New Covenant, the reign of the Messiah, the final sacrifice for sin, and the new kingdom of God (Jer. 31:31-34; Psa. 2; Isa. 53; Dan. 2:44).

David spoke of the coming Messiah in Psalm 16:9-11 in regard to his death, resurrection, and vindication by God. According to Psalm 110:1, the Messiah would rule at God’s right hand until he conquered every enemy. Peter conclusively argued that this new dispensation had begun (Acts 2:25-36). All spiritual blessings promised and prophesied by the Spirit were made available on the day of Pentecost for all mankind and all generations to come (vv. 38-39).

Peter did not confuse and confound the two covenants, and we must not. He did not preach that the Jews could be saved by keeping the Old Law, or that anyone can be saved by the Ten Commandments. He never bound the Law of Moses on the Gentiles. Various elements of the two covenants are mixed in many systems of religious error today, including Catholicism, Protestant denominationalism, Masonry, and numerous cults and sects. The New Covenant does not include the Old Covenant temple, priesthood, robes, animal sacrifices, incense, instrumental music, Sabbath, feast days, etc.

Establish Truth by Appeal to Evidence

6. Peter’s preaching established truth by an appeal to evidence and proof. As noted earlier, miracles confirmed the truth of the word preached on Pentecost. In referring to these miracles, Peter said, “as ye know,” and, “as ye see and hear,” in full confidence that his hearers were capable of examining and understanding the evidence presented (vv. 22,33). When he appealed to fulfilled prophecy as proof that he taught the truth, Peter quoted the prophecies and compared them to the events at hand on Pentecost (vv. 16,29). Peter argued, “This Jesus hath God raised up, whereof we all are witnesses” (v. 32). The Apostles reported the facts of an historical event, proving conclusively that Jesus was risen from the dead. Their eyewitness testimony could not be shaken then, nor has it ever been shaken since then.

When Peter presented the conclusion that Jesus is “both Lord and Christ,” he said this truth could be known “assuredly” (v. 36). Jesus himself taught that the truth can be known with certainty by honest hearts willing to examine evidence (Jn. 7:17; 8:32). Having provided eyewitness testimony confirmed by the word of the prophets, Peter believed that the truth could be defended before “every man that asketh you a reason of the hope” (2 Pet. 1:1619; 1 Pet. 3:15).

Peter did not preach that this message should be accepted by “a blind leap of faith,” but by faith based on evidence and proof. Peter preached none of the popular excuses of men seeking to escape the demands and duties of truth: “truth cannot be stated in reasonable propositions and words”; “we cannot understand truth alike”; “truth does not matter”; “what is truth for one person is not for another”; “I do not have to prove my religion is right”; “truth is unknown and unknowable.”

The Remission of Sins

7. Peterpreached the remission of sins. Salvation or remission of sins is the promised blessing of the Messianic age (vv. 21,38-39). This blessing restores us to fellowship with God for time and eternity. We see in this blessing the power and glory of the gospel, the reality of God’s love, mercy, and grace! With “the remission of sins” comes also “the gift of the Holy Ghost,” full fellowship with God and the enjoyment of every blessing included in that fellowship. “The promise” of ages past is now available “in the name of Jesus Christ.” He has all authority and is the only Savior.

Peter preached the conditions ofpardon in a simple, clear, and forceful manner (vv. 21,37-40). Having made clear God’s provision and offer of the gift of salvation, Peter made crystal clear the terms and conditions which man must meet in order to receive the remission of sins. Man must I call on the name of the Lord,” but it was not at first clear how he calls. So, the question was asked, “What must we do?” Peter showed them that they must truly open their hearts to “hear” the gospel and believe it (vv. 22,36-37). Then, he commanded each one to “repent” and to “be baptized” in water (v. 38). By thus accepting God’s offer to save them, they would save themselves from the destruction and punishment of sin (vv. 21,40).

The promised blessings of the gospel age did not consist in social services, political rights, economic reforms, material prosperity, or physical healing, but in “the remission of sins. ” Peter did not promise that men could be saved by their own good name or by the authority of some man-made religion, but only “in the name of Jesus Christ.” The simple conditions of pardon preached by Peter do not match the messages of popular preachers today: “pray through”; ‘ shout and get baptized in the Holy Ghost”; “faith only”; “just receive Jesus as your personal Savior in your own way”; “sign a card saying you want Jesus to save you”; “shake the preacher’s hand”; “raise your hand while all heads are bowed”; “enroll in catechism classes”; “infant baptism.”

The Gospel Invitation

8. Peter preached the gospel invitation. After men who were convicted of their sins cried out asking what to do, Peter told them what to do but did not stop there. He was not merely supplying academic information, sharing an opinion, or putting up a “trial balloon” to see what someone thought about it. He fully believed that souls would go to heaven or to hellfor eternity, depending on whether they accepted or rejected the gospel. Peter let it be known that God calls all men to be saved through the gospel. “And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation” (vv. 39-40).

This invitation was not an addition to the gospel, but was inherent in the gospel. Peter invited and urged with great zeal that men would accept God’s call rather than be lost in hell. Men must be made to see that there is no neutral or middle ground with God – we are either for him or against him. The invitation should press the demands of the gospel upon the consciences of our hearers, and ecourage them to answer the call of God, just as Peter did on Pentecost.

The Church of Christ

9. Peter preached the church of Christ. Three thousand honest souls obeyed the gospel. “And they continued stedfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers” (vv. 41-42). The preaching of Peter taught people that our love, dedication, and loyalty to Christ include the duties and privileges of the local church. Baptism was not preached as an end within itself, but as a new birth and a new beginning. These early Christians learned from what Peter taught them that they must meet together as a church, study the apostolic word, join in public prayer, commune at the Lord’s table, and give into the treasury of the church so that it could effectively function.

Men who do not understand Peter’s preaching claim that each man has his own religion “at home,” that we should I ~preach Christ not the church,” and that “doctrine doesn’t matter.” The church of Christ is not a human denomination, but is a divine reality and an essential part of God’s plan of redemption. To be ashamed of the church is to be ashamed of God’s wisdom which designed it and of Christ’s blood which purchased it (Eph. 3:10; Acts 20:28). If we preach the church like Peter, we must preach that it is a distinctive body separate from every other religious body, institution, or organization.

Many Other Words

10. Peter preached many other words, the apostles’ doctrine. On the day of Pentecost and as long as he lived, Peter continued to exhort people “with many other words” to obey the call of God. “The apostles’ doctrine” which he preached was not some human creed devised by the Apostles, but was the very words given to them by the inspiration of God. The effect of such sound teaching can be seen in Acts 2:40-47. Sinners obeyed the gospel and “were added to the church daily.” Saints grew in serving the Lord, encouraged one another, and exerted an influence for good upon the lost. If we persist in preaching like Peter, declaring all the counsel of God, we will be a blessing to saints and sinners alike.

Are we truly preaching like Peter? If not, now is the time to begin!

Guardian of Truth XXXVI: 3, pp. 77-80
February 6, 1992