Truth Magazine

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

By Bobby L. Graham

Surely all Bible students acknowledge that “practicing what we preach” more accurately conveys New Testament teaching than the idea of “preaching what we practice.” Even so, there is something to be said for preaching what we are practicing. In terms of the standard of teaching (New Testament Scriptures), there should be a genuine effort to proclaim it and to conform our lives to it. While practice will probably never reach the high standard of God’s will in every detail, there must be a wholehearted effort to embrace God’s will in life.

To Timothy, a preacher, instruction was given: “Take heed to thyself, and to thy teaching. Continue in these things; for in doing this, thou shalt save both thyself and them that hear thee” (1 Tim. 4:16). No preacher who disregards truth’s application to himself has any business trying to direct others in spiritual matters. It was for this very reason that the apostle directed Timothy to live in such a manner as to remove all opportunity for any detractor to disparage his youthfulness, as he stressed the well rounded example that a proclaimer of God’s word ought to exhibit. “Let no man despise thy youth; but be thou an ensample to them that believe, in word, in manner of life, in love, in faith, in purity” (1 Tim. 4:12). Paul’s initial charge to the young preacher in 1 Timothy 1:18-20 emphasized the holding of faith and a good conscience, both of which depend upon practicing what one preaches. Several times in his farewell to the Ephesian elders in Acts 20, the apostle referred to his manner of life among those in Ephesus, and in verse 35 he summarized, “In all things I gave you an example.” Who can deny, or would even want to deny, the divine imperative to every proclaimer of truth, “Practice what you preach!”

Preacher, whoever you are, whatever your background, regardless of your level of learning and the amount of time you dedicate to preaching, if you would be effective in helping others, you must-give particular attention to your own life. Then it can be said of you as it was said of the village preachers in Goldsmith’s “The Deserted Village,” “Truth from his lips prevailed with double sway, And fools, who came to scoff remained to pray.” If you value the message that you convey, the souls that you can influence, and your own eternal welfare, you must learn to deny self and to crucify self as others must do. To fail to do this is to fail in life’s greatest objective, the saving of oneself and all others possible. Truth is truth regardless of whether the proclaimer practices it himself, and each hearer is accountable to Christ for his/her own conduct in relation to truth. It is undeniable, however, that poor portrayal of the gospel in life often hinders its reception by others.

His Relations With Family

How a preacher or any other person relates to his kinsmen is the product of the influence he has allowed God’s will to have on his own life. Thereby he provides insight into his own attitude toward God’s word. If he is unwilling to accept it, it is highly unlikely he will persuade others knowing of his own sins to conform to such matters, especially those young in faith or not Christians.

If he treats his wife unkindly, abuses her, fails to value her and appreciate her, denigrates her to others, or in other ways fails to be the kind of husband taught in the New Testament, he will have little force in urging others to obey God. A hypocrite in this area of biblical teaching has little potential.

Deserving special emphasis here is the need to remain faithful to one’s wife and to avoid risky situations and entanglements with other females that could lead to unfaithfulness, or at least questionable activities. A preacher should be keenly aware of the potential for evil in his life, that of the woman (or man, God forbid), those family members affected by his sin, and observers in the church and in the world. He can be the example directing precious souls to either heaven or hell. Because King David gave “great occasion to the enemies of Jehovah to blaspheme,” the Lord announced the effects of sin in his life and in his family (2 Sam. 12). Continuing strife, rebellion from within the family -Absalom, and the death of the child conceived would all attend his way. The rest of 2 Samuel’s account of David’s life depicts the erosion of his kingdom and the destruction of his family. The lesson is clear: lost influence has devastating results, even among those closest to the sin causing such loss, for they are the ones most strongly influenced and then disappointed.

Be careful about those influences to which you subject yourself, for they often make you what you become and your family what they become. The lascivious environment, contributed to by television, music, pornography, other forms of entertainment, indecent attire, and the general laxity existing in morals, encourage the very lifestyle that God disapproves. Preacher, guard your heart, because issuing from it are the fruits of your thinking and deliberation (Prov. 4:23).

His Dealings With Elders

A preacher does not occupy a special position in God’s systematic arrangement for a local church except as to unction. He is just as much one overseen and tended by local elders as any other part of the congregation. Likewise, he has no more right to reject the spiritual counsel of elders and to rebuff their righteous influence than any other person. It is just as wrong for a preacher to become a Diotrephes as it was for Diotrephes to love the pre-eminence (3 Jn. 9). Preachers who have long accepted elders but then turn against them because of their reproof or legitimate opposition to some pet idea or project of the preacher show themselves suspect in motives and methods. It is just as wrong for a preacher to resort to selfish demands, pressure campaigns, petition drives, fanning up opposition, secret meetings with ulterior motives, and similar weapons as it is for elders, Christians, or anybody else to do so. All self-willed men are not found among elders, though the apostle did warn against such a trait in elders.

Egotistical, antagonistic, lazy, self-serving preachers should be no longer tolerated than the immoral. Their attitudes and methods of operation always lead to problems. These problems become manifest in dealings with elders and with others in the church. The root of such problems is the preacher’s failure to deny self and to crucify self. The fruit of the problems is divided churches, estranged relationships, a scoffing world, lost souls, and Satan’s glee. In just a few years some preachers can destroy more good influence than it took several decades to build. Such preachers are preaching the wrong message in their lives; in fact, they would do the Lord, brethren, and themselves a favor if they would quit preaching.

The world needs the gospel and consecrated men practicing and proclaiming it. More preachers of the right kind are needed, but the wrong kind are not needed. Only an undivided heart can establish an undiminished influence.

Guardian of Truth XXXVI: 3, pp. 91-92
February 6, 1992

By Cecil Willis

In this excellent series of articles on Gospel Preaching, I have been asked to present a few thoughts concerning Paul’s earnest plea to the Ephesian brethren that they remember to pray that he might “speak boldly, as I ought to speak.” The usage of the word “ought” brings the message and manner of gospel preaching into the realm of ethics. Indeed, some modern philosopher-theologians might also call this ethical injunction a “categorical imperative” (Immanuel Kant) or a “divine imperative” (Emil Brunner). Moral “oughtness” puts the manner of preaching in the realm of ethical duty, and behooves us to consider what is implied in preaching “as I ought to speak.” This presupposes that the manner of preaching is prescribed (2 Tim. 4:2; Acts 4:29-31; 28:31).

Our Savior was the only perfect preacher (Heb. 1:1,2; 4:14,15). Jesus always said the right things to the right audience at the right time in the right manner. He never preached a false doctrine (Jn. 17:17; 8:32). He never left anything unsaid that needed to be said. He never misjudged an audience. He never said or did anything to hinder a sinner’s salvation (Lk. 19:10; 1 Tim. 4:16). Not so of many of us modern preachers. Forty years ago, when I was a student at Florida College, I quizzed a fellow-student about how his Lord’s Day preaching appointment had gone. He replied, “terrible.” Of course I asked why so. He replied, “Have you ever tried to preach on ‘What Must One Do To Be Saved’ to nine saved people?” Our Lord never had such problems. The venerable W.W. Otey told me once that he had never preached a sermon with which he was completely satisfied one hour after he preached it. It always lacked “head-power” or “heart-power” or something else. With my own sermons, the dissatisfaction usually begins while singing the invitation song. I always think of something which I had intended to say, or something which I had not intended to say, and now wish I had left unsaid. Not so with the Galilean! Consider with me a few points included in preaching “as I ought to speak.”

Faithfully

As in every realm, the “Lord of Glory” is our example in faithfulness to the Father’s will. He once said, “My meat is to do the will of him that sent me” (Jn. 4:34). Later he said, “I am come down from heaven, not to do mine own will, but the will of him that sent me” (Jn. 6:38). Again he said, “I do always the things that are pleasing to him” (Jn. 8:29). And remember that beautiful expression voiced just before the Cross: “Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine be done” (Lk. 22:42). The Messianic Psalmist David prophesied of him: “Lo, I am come . . . to do thy will, O God” (Psa. 40:6, quoted in Heb. 10:7).

When I was yet in my teens, and doing my best to fill Sunday appointments at four different churches here in Trinity County, Texas (where I was born and now live once again), the beloved Luther Blackmon once felt the need to caution me after I had preached here in Groveton: “Get one thing forever settled in your mind, if you are going to preach: ‘Who am I trying to please?'” (Gal. 1:10; 2 Tim. 2:4) I have never forgotten the advice, nor ever shall I forget it! Preacher, if you want to hear the “Well done, good and faithful servant” (Matt. 25:21), remember to preach the word faithfully. The powerful preacher Jeremiah said it like this: “. . . he that hath my word, let him speak it faithfully” (Jer. 23:28). I often have said that all the qualifications of a gospel preacher are encompassed in 2 Timothy 2:2: “And the things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” Define correctly ‘faithful men, ” and “able to teach, ” and you have encompassed all the credentials necessary to be a gospel preacher. Peter expressed our duty as preachers in these words: “ministering it among yourselves, as good stewards of the manifold grace of God,- if any man speaketh, speaking as it were oracles of God” (1 Pet. 4:10,11). Paul expressed this duty even more succinctly: “moreover, it is required in stewards, that a man be found faithful” (1 Cor. 4:2).

Faithful preaching entails the recognition that the message (“preach the word”), the manner (“reprove, rebuke, and exhort”), and the moment (“in season and out of season”) are all prescribed (2 Tim. 4:1,2). There is a temptation on the part of preachers to be well-received by their hearers. It has ever been so (Lk. 6:26). There is little praise from men when the Word is faithfully preached, but God will supply the ample blessing (2 Cor. 12:9). The preacher therefore must avoid hobbies, obscurities, oddities, speculations, and pointless eloquence (1 Cor. 2:1-5).

Fully

Another requisite of preaching as one ought is recognition that the Gospel must be fully proclaimed. To do otherwise is to subvert and pervert the powerful Message (Gal. 1:6,7). Six hundred years before the Messiah’s birth, God told the preacher Jeremiah: “all the words which I command thee to speak unto them; diminish not a word” (Jer. 26:2). Moses already had been told: “Ye shall not add unto the word which I command you, neither shall ye diminish from it” (Deut. 4:2; 12:32; Prov. 30:6). A similar injunction is found in the New Testament (Rev. 22:18,19). Paul was free from the blood of all men because he had declared to them “the whole counsel of God” (Acts 20:27). In fact, Paul could draw much satisfaction that from Jerusalem unto his remotest preaching field (Illyricum), he had “fully preached the gospel of Christ” (Rom. 15:19). At the beginning of his ministry, Jesus had taught: “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matt. 4:4). At the end of his earthly ministry, the Master instructed: “teaching them to observe all things whatsoever I commanded you” (Matt. 28:20). Indeed, “every Scripture” is profitable (2 Tim. 3:16). We must be ready to preach like Cornelius was ready to hear: ready to declare “all things that have been commanded thee of the Lord” (Acts 10:33).

My brother, this is a frightening injunction, especially when one considers the many things contained in the Word. One must handle the Word aright, and then preach the whole counsel of God! One must be careful that he not leave out anything taught in the Word. Brethren, to do this requires an enormous amount of study. I have always been a peacher that required an enormous amount of preparation. As I grow older, it seems I now require more study than ever before. I guess that is because I now know how much it is that I do not yet know. Reflect upon the many topics to be found in Scripture. Then remember, you must teach them all, including both “meat” and “milk” (Heb. 5:11-14).

Forcefully

The man who preaches the gospel wields great power, but he must be certain that he remembers that the power is in the gospel; not in the preacher (Rom. 1: 16; Jas. 1:2 1; 2 Tim. 3:15). God put his power in his Word! The gospel is the only power on earth that can turn a sinner into a saint. The Hebrew writer said that the Word is “quick and powerful” (KJV), or “living and active” (ASV) (Heb. 4:12). Seven hundred years before Christ came, Isaiah had said: “Cry aloud, spare not, lift up thy voice like a trumpet, and declare unto my people their transgression, and to the house of Jacob their sins” (Isa. 58:1).

I am not quite sure that Christians should have favorite verses; all God has said should be considered reverently. But there is one verse which I find myself reciting more often than any other. It is that wonderful passage where Paul calls gospel preaching a “grace” (Eph. 3:8,9). A grace is an undeserved privilege. Thus the privilege of preaching is called an underserved favor. When the gospel preacher thus looks upon his ministry, he will do the work as ably as he can. In Romans 1:14, Paul said it like this: “So, as much as in me is, I am ready to preach the gospel to you also that are in Rome.”

As many of you know, I have three brothers and two sons who have been preachers. Like the gloating parent, I have had difficulty being modest about the ability and work of my brothers and sons. Since I am the oldest, perhaps I should be accorded that privilege. But I am not in a preaching contest with my brothers or sons. I only have to preach “as much as in me is.” I must do the best I can do to preach the gospel.

Apollos must have been a great preacher. The Scriptures tell us that he was “an eloquent man,” “mighty in the Scriptures,” “fervent in spirit,” “instructed in the way of the Lord,” and spoke “boldly” (Acts 18:24-28). All will remember that he needed some further instruction, which was provided him by Priscilla and Aquila. And then properly prepared in all areas, we are told that “he powerfully confuted the Jews, and that publicly, showing by the scriptures that Jesus was the Christ” (Acts 18:28). Let each preacher determine to preach as forcefully as he can. It should be our highest desire to change men in belief, status, and life. To do so, our preaching must cut to the heart (Acts 2:37; 5:33; 7:54), and it must be personal, since sin and damnation are personal. Indeed, we must blast people out of their deadly complacency, if we are to them any lasting good.

Fervently

Very closely related to the previous point is that fact that one must also preach fervently. In fact, everything one does as a Christian should be done fervently. Paul expressed it like this: “whatsoever ye do, work heartily, as unto the Lord, and not unto men” (Col. 3:23). Remember Apollos was “fervent in spirit” (Acts 18:25), and in Romans 12-11 Paul adds that every Christian must likewise be “fervent in spirit.” Because of the importance of our work, there must be urgency in it. Paul said preaching as one ought to preach requires that one be “urgent in season, out of season” (2 Tim. 4:2). 2 Corinthians 5:11 states, “knowing therefore the fear of the Lord, we persuade men.”

Brethren there must be fire in the pulpit! And I am quite sure that all attentive listeners will admit that we are becoming woefully short of it. I have heard men preach with all the enthusiasm that one could muster if he were reading Webster’s Unabridged Dictionary, or an ancient Sears and Roebuck Catalog. And that is a shameful disgrace. Our Lord’s gospel should receive our finest effort. In trying to be persuasive during the singing of an invitation song, I have often heard Rufus Clifford say: “You may think this preacher is beside himself, but I know what the issues are that are involved: Life or Death! ” Such occasions demand our most fervent effort.

Fearlessly

It takes a man of considerable courage to be a faithful gospel preacher. His very work is the duty to tell men what they really do not like to hear. In order for Christians to grow, their shortcomings must be made clear to them. The sin of King Saul lay in the fact that “he feared the people and obeyed their voice” (1 Sam. 15:24). The parents of the man born blind were reticent to acknowledge Christ as healer “because they feared the Jews” (Jn. 9:22). A warning is sounded for all would-be servants of Christ: “And be not afraid of them that kill the body, but are not able to kill the soul; but rather fear him who is able to destroy both soul and body in hell” (Matt. 10:28). Paul stirs up Timothy’s courage by telling him: “For God gave us not a spirit of fearfulness; but of power and love and discipline” (2 Tim. 1:7). There is another passage the fearful preacher must remember: “But for the fearful, and unbelieving, and abominable, and murderers, and fornicators, and sorcerers, and idolaters, and all liars, their part shall be in the lake that burneth with fire and brimstrone; which is the second death” (Rev. 21:8). Unless one fears man more than God, the above passages should settle the fear question. Paul said, “woe is unto me, if I preach not the gospel” (1 Cor. 9:16).

Preacher-friend, if you are having difficulty preaching “as you ought to preach,” do as Paul did. Enlist the help of some of your close friends to pray to God with you that you might preach as you ought to preach. And then if you cannot find it in your heart to preach as you ought to preach, it would be best if you gave up preaching altogether. We already have too many who will not preach as they “ought to preach.”

Guardian of Truth XXXVI: 3, pp. 92-94
February 6, 1992