I was thirteen years old when the school nurse told me, “Chris, I think you need eyeglasses.” The optometry appointments to follow would confirm this suspicion. Ever since that day, I have viewed the world through a particular set of lenses that make blurry images come into focus. Everything I see is interpreted through the lenses of my eyeglasses or contacts. In the work of preaching, is there a lens that preachers should adorn as they prepare for and deliver a sermon? Is there a certain perspective or principle that should focus every word the preacher speaks? This entry in the theology of preaching will explore the Scriptures and supporting texts to reveal the lens which sharpens and defines the exercise of preaching.
The writer of the book of Hebrews notes: “Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world.” (Hebrews 1:1-2, ESV) This passage illustrates God’s revelatory nature. Jesus Christ is “the radiance of the glory of God and the exact imprint of his nature,” and represents the climax of redemptive history (Hebrews 1:3). In his book, Folly, Grace, and Power, Dr. John Koessler writes that Jesus is “God’s final and best word about himself.” The book of Hebrews goes on to feature the absolute supremacy of Christ’s person and work over all things.
This supreme message of the person and work of Jesus is most often described as the gospel. From his book and study Two Ways to Live, Philip Jensen recognizes the gospel as “the announcement that God's kingdom has arrived in the person of his Son, the powerful Messiah, who inaugurates his worldwide reign by dying and rising again so that repentance and forgiveness can be preached to all nations.” Christ would often preach, teach, and proclaim the kingdom of God. Jensen indicates that God’s kingdom is most clearly seen by the person and work of Christ. This is similar to the view of Lutheran pastor Helmut Thielicke, who notes that God’s kingdom “is where Christ Jesus is.” In other words, Christ’s presence brings, represents, and is the kingdom of God. The rule and reign of God is seen in no more tangible way than in Christ himself. The gospel, therefore, brings the kingdom of God into focus around the person and work of Jesus.
The gospel is also a message of power and efficacy. The apostle Paul describes the gospel as “the power of God for salvation to everyone who believes” (Romans 1:16, ESV). Paul’s words illustrate the active and powerful nature of the gospel. In the same way, Paul reminded the Thessalonians that the gospel came to them “not only in word, but also in power and in the Holy Spirit and with full conviction” (1 Thessalonians 1:5). Preaching the gospel is not an exercise in futility. Rather, preaching the gospel demonstrates the power of God through the work of the Holy Spirit, as dead hearts come to life in Christ. The effects of the gospel are revealed by saving faith in the Son of God.
What then, does all of this mean to the sermon? Is there some application that the preacher should make considering the nature of the gospel? Next to Christ, the apostle Paul is arguably the most influential preacher in the New Testament. How did he allow the gospel to shape and influence his preaching? To the Corinthian church, Paul writes: “And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. For I decided to know nothing among you except Jesus Christ and him crucified.” (1 Corinthians 2:1-2, ESV) The centerpiece of Paul’s message to the Corinthians was the person and work of the Lord Jesus, the heart of the gospel. Christ and His cross permeated Paul’s ministry at the deepest level.
Did this elevation of Christ and the cross mean that Paul did not engage in any other subject of life or doctrine while he was at Corinth? A survey of the rest of Paul’s letter shows that he did address other topics: church discipline, marriage, sexuality, spiritual gifts, orderly worship, and many others. However, as Brian Chapell notes in his book, Christ Centered Preaching: “In Paul’s mind every subject, every address, and every epistle had a focus. Everything he did centered on making the cross and its implications evident.” The implications and results of the gospel are deep and wide. However, the core of Paul’s preaching was the gospel root of Christ and his work. Koessler illustrates it this way, again from Folly, Grace, and Power: “What is clear from all of Paul’s writings is that Christ is at the center of his theology and the cross is the anchor which holds its application in place. For Paul, all preaching was gospel preaching.”
The gospel is not a required pitch that should appear only at the end of the preacher’s message. It is not the addendum to the “real” message. On the contrary, the gospel is the lens through which every word of the sermon should be examined and presented. Koessler says everything “we know about God must be seen and understood through the lens which Christ provides.” In the same way that eyeglasses bring blurry images into focus, the gospel brings focus and clarity to every word, topic, illustration, and application of the sermon. If “faith comes from hearing, and hearing through the word of Christ,” then preachers everywhere must embrace every opportunity to present and proclaim the gospel of Jesus.
Friday, December 16, 2011
Sunday, December 4, 2011
Authority and Illumination
Most parents know the challenge of establishing and maintaining a sense of authority with their children. As a young father, I certainly identify with the joys and responsibilities of leading a family. “Why Daddy?”, may be the most frequently asked question in our home. I am thankful that God has been gracious in allowing me to have a very healthy relationship with my children. This does not mean, however, that we do not experience moments where authority is questioned. Why should children obey their parents? Quite simply, it is because God has established the parent child relationship as a part of the authoritative created order. Similarly, preachers carry with them a particular authority. Preaching is an exercise in and of authority. However, where does this authority come from? How is it maintained? Why should the attorney, assembly line worker, and stay at home mom listen to the preacher on Sunday morning? These questions will be explored to demonstrate the authority of the preacher and the exercise of preaching. Furthermore, the Holy Spirit’s role of illumination to both the listener and the preacher will be addressed.
In the case of the preacher, authority is not self generated. In other words, his authority does not come from himself. The prophets of the Old Testament spoke with authority because they led with the words “Thus says the Lord.” They did not speak with authority because of their personal charisma, conviction, or even character. Rather, they spoke with authority because they spoke on behalf of the Lord. They served as instruments in the hands of the Most High God. The real authority belongs to God. However, when God calls a preacher to preach, he commissions him with authority. In Folly, Grace, and Power, Dr. John Koessler writes:
The word “therefore” in Jesus commission should not be overlooked. It points back to the supreme authority that Jesus said had been given to him. Jesus’ own authority was the launching pad for the teaching and preaching ministry of the disciples. It is also the catalyst for authority among modern preachers. How often do preachers cite the great commission and miss the authority from which it is derived? Jesus’ earthly ministry was also marked by authority. The gospels regularly express Christ “as one who had authority” in his ministry of preaching and teaching (Matthew 7:29, ESV). The preacher carries the mantle of Christ’s authority every time he enters the pulpit to preach the word of God.
While the preacher’s authority is derived from God, his authority is maintained by God’s word. Preachers should never carry Christ’s mantle of authority in a careless or frivolous manner. There is a high measure of faithfulness the preacher must maintain. That faithfulness is measured by the preacher’s ability in “rightly handling the word of truth” (2 Timothy 2:15, ESV). The apostle Paul continued later in his letter to his son in the faith, charging him to “preach the word.” Preaching is not an aimless speech or casual address. Rather, there is an authoritative target that the preacher must aim for; that target is the word of God. In a lecture given at Dallas Theological Seminary, John Stott notes: “The preacher who enters the pulpit with no Bible in his hands is to be pitied. He cannot expound Scripture because he has no Scripture to expound. He cannot speak because he has nothing worth saying.” Stott affirms the idea that the preacher’s authority in the pulpit is maintained by his ability to open and expound the Scriptures. If the preacher wants to hold an audience with the attorney, assembly line worker, and stay at home mom, he must first determine to hold up the Scriptures.
The authority maintained by the Scriptures also points back to the authority derived from Christ. These sources of authority work in tandem. Koessler notes, again from Folly, Grace, and Power: “The Scriptures testify about Christ, and Christ bears witness to the Scriptures. Each speaks of the other, and they both speak with the same voice.” This harmony between Christ and his word is the platform of authority from which the preacher can proclaim the good news. It is also the pavilion of authority under which the preacher can rest.
Even as the preacher operates by the authority of Christ and from the authority of the Scriptures, there is another element of preaching that must not be overlooked. That is, the Holy Spirit’s work of illumination. The Moody Handbook of Theology defines illumination as the Holy Spirit’s ministry “in guiding the believer to an understanding of divine truth.” Supernatural truth cannot be understood by natural means alone. There must be a divine work that provides assistance and instruction for understanding the special revelation of God’s word. The apostle Paul writes:
The Spirit’s work of illumination also extends to the preacher. As the preacher assimilates the truth of God’s word into his life, he must in turn disseminate that truth to the congregation through the exercise of preaching. Koessler explains that the Spirit “works in the mind of the preacher to give insight on God’s word.” The preacher must apply this level of insight to the text itself and, as Koessler notes, to the “bearing the text has upon the audience.” To deliver an effective sermon, the preacher must exegete the text and the audience, as well as apply sound homiletical principles. This process requires both the preacher’s grace driven effort and the Spirit’s divine ministry of illumination.
In the case of the preacher, authority is not self generated. In other words, his authority does not come from himself. The prophets of the Old Testament spoke with authority because they led with the words “Thus says the Lord.” They did not speak with authority because of their personal charisma, conviction, or even character. Rather, they spoke with authority because they spoke on behalf of the Lord. They served as instruments in the hands of the Most High God. The real authority belongs to God. However, when God calls a preacher to preach, he commissions him with authority. In Folly, Grace, and Power, Dr. John Koessler writes:
The authority to which we appeal is derived authority. When Jesus commanded his disciples to baptize and teach, he linked their commission with his own. “All authority on heaven and on earth has been given to me,” Jesus told them. “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to obey everything I have commanded you.” (Matthew 28:18-20)
The word “therefore” in Jesus commission should not be overlooked. It points back to the supreme authority that Jesus said had been given to him. Jesus’ own authority was the launching pad for the teaching and preaching ministry of the disciples. It is also the catalyst for authority among modern preachers. How often do preachers cite the great commission and miss the authority from which it is derived? Jesus’ earthly ministry was also marked by authority. The gospels regularly express Christ “as one who had authority” in his ministry of preaching and teaching (Matthew 7:29, ESV). The preacher carries the mantle of Christ’s authority every time he enters the pulpit to preach the word of God.
While the preacher’s authority is derived from God, his authority is maintained by God’s word. Preachers should never carry Christ’s mantle of authority in a careless or frivolous manner. There is a high measure of faithfulness the preacher must maintain. That faithfulness is measured by the preacher’s ability in “rightly handling the word of truth” (2 Timothy 2:15, ESV). The apostle Paul continued later in his letter to his son in the faith, charging him to “preach the word.” Preaching is not an aimless speech or casual address. Rather, there is an authoritative target that the preacher must aim for; that target is the word of God. In a lecture given at Dallas Theological Seminary, John Stott notes: “The preacher who enters the pulpit with no Bible in his hands is to be pitied. He cannot expound Scripture because he has no Scripture to expound. He cannot speak because he has nothing worth saying.” Stott affirms the idea that the preacher’s authority in the pulpit is maintained by his ability to open and expound the Scriptures. If the preacher wants to hold an audience with the attorney, assembly line worker, and stay at home mom, he must first determine to hold up the Scriptures.
The authority maintained by the Scriptures also points back to the authority derived from Christ. These sources of authority work in tandem. Koessler notes, again from Folly, Grace, and Power: “The Scriptures testify about Christ, and Christ bears witness to the Scriptures. Each speaks of the other, and they both speak with the same voice.” This harmony between Christ and his word is the platform of authority from which the preacher can proclaim the good news. It is also the pavilion of authority under which the preacher can rest.
Even as the preacher operates by the authority of Christ and from the authority of the Scriptures, there is another element of preaching that must not be overlooked. That is, the Holy Spirit’s work of illumination. The Moody Handbook of Theology defines illumination as the Holy Spirit’s ministry “in guiding the believer to an understanding of divine truth.” Supernatural truth cannot be understood by natural means alone. There must be a divine work that provides assistance and instruction for understanding the special revelation of God’s word. The apostle Paul writes:
Now we have received not the spirit of the world, but the Spirit who is from God, that we might understand the things freely given us by God. And we impart this in words not taught by human wisdom but taught by the Spirit, interpreting spiritual truths to those who are spiritual. (1 Corinthians 2:12-13)
Illumination is a gift of God’s grace and the means by which transformational understanding takes place. The Spirit’s application of God’s word includes what Koessler refers to as “the God-given conviction of faith.”
The Spirit’s work of illumination also extends to the preacher. As the preacher assimilates the truth of God’s word into his life, he must in turn disseminate that truth to the congregation through the exercise of preaching. Koessler explains that the Spirit “works in the mind of the preacher to give insight on God’s word.” The preacher must apply this level of insight to the text itself and, as Koessler notes, to the “bearing the text has upon the audience.” To deliver an effective sermon, the preacher must exegete the text and the audience, as well as apply sound homiletical principles. This process requires both the preacher’s grace driven effort and the Spirit’s divine ministry of illumination.
Thursday, November 24, 2011
The Divine and Human Dimensions of Preaching
The beauty of team sports is that each member of the team contributes a valuable and necessary element to accomplishing the task at hand. The same could be said of teamwork in business, ministry, or parenting. Preaching is yet another activity that brings different players and components together to achieve a common objective. Preaching is not a one dimensional practice. Rather, it is a multidimensional activity, as both divine and human elements come together. How is this possible? How can perfect divinity blend with broken humanity in a cooperative exercise? The notion seems unlikely at best and impossible at worst. However, this is not the first time divine and human elements have come together to accomplish the sovereign purposes of God. This divine and human paradox will be examined along with the individual dimensions of preaching.
The divine and human partnership is one that occurs on several occasions in the Scriptures. A primary example is the dual authorship of the Scriptures themselves. In a cornerstone passage for dual authorship, the apostle Peter notes: “no prophecy of Scripture comes from someone’s own interpretation” (1 Peter 1:20, ESV). On the contrary, “men spoke from God as they were carried along by the Holy Spirit” (1 Peter 1:21, ESV). This is a beautiful illustration of the divine and human partnership. Like a ship that is carried along the sea by the wind, the human writers of Scripture (the Old Testament in this context) were carried along by God the Holy Spirit. In his commentary on 2 Peter from the Tyndale New Testament Commentaries, Michael Green affirms the divine and human partnership behind dual authorship:
Another example of the divine and human partnership is the incarnation of Jesus Christ. John remarks in his gospel that “the Word became flesh and dwelt among us” (John 1:14). As the eternally existent God, Jesus Christ added the human nature to his divine nature: one in person, two in nature. Jesus modeled the divine and human partnership by becoming the God-man. The apostle Paul affirms this union of natures, noting that Jesus took on “the form of a servant, being born in the likeness of men” (Philippians 2:7, ESV). How is this possible? How could Jesus take on the nature of man and remain fully and perfectly God? The books of Hebrews asserts Jesus as “one who in every respect has been tempted as we are, yet without sin” (Hebrews 4:15, ESV).
Having examined the validity of the divine and human partnership, how is it played out in the exercise of preaching? Beginning with the divine, it is essential to remember the paramount importance of God’s role in preaching. In his book Folly, Grace, and Power, John Koessler reminds preachers that the “most important aspects of the sermon are out of our hands.” The demonstration of power that comes through preaching, which leads to salvation, is a work of God the Holy Spirit.
Paul spoke of this exclusively divine power in his letter to the Corinthian church. Regarding his own preaching, he notes: “my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, so that your faith might not rest in the wisdom of men but in the power of God” (1 Corinthians 2:4-5, ESV). The true power of preaching, both in Paul’s day and today, is a responsibility that is fulfilled by God the Holy Spirit.
Only one chapter later, Paul offers additional perspective on the divine dimension of preaching. By means of illustration, he reminds the Corinthians that he “planted, Apollos watered, but God gave the growth. So neither he who plants nor he who waters is anything, but only God who gives the growth.” (1 Corinthians 3:6-7, ESV) This is a wonderful passage that points to both the divine and human dimensions of preaching. However, it is also a good dose of perspective and humility for preachers, as Paul features God as the ultimate agent of change and growth. As the word of God is preached, God himself is speaking and working in a way that is unique to his character.
The other critical dimension of preaching is the human dimension. Preaching requires a preacher. In a lecture delivered before the Divinity School of Yale College in 1877, Phillips Brooks defines preaching as “the communication of truth to man by man.” The element of truth in Brooks’ definition is certainly a divine truth. However, that truth is delivered by man. In Paul’s illustration of growth from his letter to the Corinthians, there was still someone that planted and someone that watered. These functions of preaching are fulfilled by man.
Paul speaks elsewhere about the human dimension of preaching. In a series of rhetorical questions to the Roman church, Paul writes:
It is obvious that Paul valued preachers during his ministry. He understood the gospel as “the power of God for salvation to everyone who believes”; but he also understood that the gospel must be proclaimed by a preacher (Romans 1:16, ESV).
A final point regarding the human dimension of preaching touches on the present and retained frailty of the preacher. Although the word and work of God in preaching are infallible, the preacher is not. Koessler notes, “God speaks in preaching, but through fallible human instruments whose words retain their fallible character once they have been spoken.” The continuing frailty and weakness of man, while it may appear as a negative, is really a great blessing. Regarding the ministry of the gospel, Paul told the Corinthians: “we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us” (2 Corinthians 4:7, ESV). Human weakness is an opportunity to feature the power of God. Paul writes later in this letter that God’s power is “made perfect in weakness” (2 Corinthians 12:9, ESV). This is true in life and in preaching.
The exercise of preaching is an exercise in teamwork. It is a unique partnership that blends the divine and human dimensions. Like any good team, each member contributes a unique and necessary component to the process. Preaching is both a work of God and a work of man.
The divine and human partnership is one that occurs on several occasions in the Scriptures. A primary example is the dual authorship of the Scriptures themselves. In a cornerstone passage for dual authorship, the apostle Peter notes: “no prophecy of Scripture comes from someone’s own interpretation” (1 Peter 1:20, ESV). On the contrary, “men spoke from God as they were carried along by the Holy Spirit” (1 Peter 1:21, ESV). This is a beautiful illustration of the divine and human partnership. Like a ship that is carried along the sea by the wind, the human writers of Scripture (the Old Testament in this context) were carried along by God the Holy Spirit. In his commentary on 2 Peter from the Tyndale New Testament Commentaries, Michael Green affirms the divine and human partnership behind dual authorship:
The prophets raised their sails, so to speak (they were obedient and receptive), and the Holy Spirit filled them and carried their craft along in the direction he wished. Men spoke: God spoke. Any proper doctrine of Scripture will not neglect either part of this truth.
Another example of the divine and human partnership is the incarnation of Jesus Christ. John remarks in his gospel that “the Word became flesh and dwelt among us” (John 1:14). As the eternally existent God, Jesus Christ added the human nature to his divine nature: one in person, two in nature. Jesus modeled the divine and human partnership by becoming the God-man. The apostle Paul affirms this union of natures, noting that Jesus took on “the form of a servant, being born in the likeness of men” (Philippians 2:7, ESV). How is this possible? How could Jesus take on the nature of man and remain fully and perfectly God? The books of Hebrews asserts Jesus as “one who in every respect has been tempted as we are, yet without sin” (Hebrews 4:15, ESV).
Having examined the validity of the divine and human partnership, how is it played out in the exercise of preaching? Beginning with the divine, it is essential to remember the paramount importance of God’s role in preaching. In his book Folly, Grace, and Power, John Koessler reminds preachers that the “most important aspects of the sermon are out of our hands.” The demonstration of power that comes through preaching, which leads to salvation, is a work of God the Holy Spirit.
Paul spoke of this exclusively divine power in his letter to the Corinthian church. Regarding his own preaching, he notes: “my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, so that your faith might not rest in the wisdom of men but in the power of God” (1 Corinthians 2:4-5, ESV). The true power of preaching, both in Paul’s day and today, is a responsibility that is fulfilled by God the Holy Spirit.
Only one chapter later, Paul offers additional perspective on the divine dimension of preaching. By means of illustration, he reminds the Corinthians that he “planted, Apollos watered, but God gave the growth. So neither he who plants nor he who waters is anything, but only God who gives the growth.” (1 Corinthians 3:6-7, ESV) This is a wonderful passage that points to both the divine and human dimensions of preaching. However, it is also a good dose of perspective and humility for preachers, as Paul features God as the ultimate agent of change and growth. As the word of God is preached, God himself is speaking and working in a way that is unique to his character.
The other critical dimension of preaching is the human dimension. Preaching requires a preacher. In a lecture delivered before the Divinity School of Yale College in 1877, Phillips Brooks defines preaching as “the communication of truth to man by man.” The element of truth in Brooks’ definition is certainly a divine truth. However, that truth is delivered by man. In Paul’s illustration of growth from his letter to the Corinthians, there was still someone that planted and someone that watered. These functions of preaching are fulfilled by man.
Paul speaks elsewhere about the human dimension of preaching. In a series of rhetorical questions to the Roman church, Paul writes:
How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” (Romans 10:14-15, ESV)
It is obvious that Paul valued preachers during his ministry. He understood the gospel as “the power of God for salvation to everyone who believes”; but he also understood that the gospel must be proclaimed by a preacher (Romans 1:16, ESV).
A final point regarding the human dimension of preaching touches on the present and retained frailty of the preacher. Although the word and work of God in preaching are infallible, the preacher is not. Koessler notes, “God speaks in preaching, but through fallible human instruments whose words retain their fallible character once they have been spoken.” The continuing frailty and weakness of man, while it may appear as a negative, is really a great blessing. Regarding the ministry of the gospel, Paul told the Corinthians: “we have this treasure in jars of clay, to show that the surpassing power belongs to God and not to us” (2 Corinthians 4:7, ESV). Human weakness is an opportunity to feature the power of God. Paul writes later in this letter that God’s power is “made perfect in weakness” (2 Corinthians 12:9, ESV). This is true in life and in preaching.
The exercise of preaching is an exercise in teamwork. It is a unique partnership that blends the divine and human dimensions. Like any good team, each member contributes a unique and necessary component to the process. Preaching is both a work of God and a work of man.
Tuesday, November 22, 2011
Preaching’s Relationship to the Scriptures
Now that a Biblical and theological definition of preaching has been established, it is important to examine preaching’s relationship to the Scriptures. Is preaching an activity that happens independently from the Scriptures? Is Scripture a mere footnote in the grand design of the preaching? Does the preacher cite Scripture solely for audience participation, as they turn to chapter and verse in the pew? On the contrary, the very essence of preaching is inextricably tied to the Scriptures. It is the sacred Scripture that mandates the very opportunity and obligation for preaching. In addition, the Scriptures provide the foundation for the content of preaching. Illustration and application are necessary and helpful tools to be used in the exercise of preaching. However, these tools are not to be used at the expense of the text. Finally, attention will be given to the connection of preaching and the Scriptures to the idea of hearing God’s voice.
One component within preaching’s relationship to Scripture is the latter’s testimony to the former. In other words, the Scriptures support and even command the exercise of preaching as a means of communicating the gospel and God’s word. An account is given in the book of Acts regarding new growth in the church at Antioch. This growth was initiated and sustained by Paul and Barnabas’ work of “teaching and preaching the word of the Lord” (Acts 15:35, ESV).
The apostle Paul understood the Scriptural call to preach and was personally “eager to preach the gospel” (Romans 1:15, ESV). The outworking of the preached gospel was and remains “the power of God for salvation to everyone who believes” (Romans 1:16, ESV). In his same letter to the Romans, Paul elevated preaching to a high level and made appeal for the mechanism of preaching to deliver the good news (Romans 15). If we take the words of Paul as inspired by God the Spirit, then part of the relationship between preaching and Scripture is the mandate for preaching that comes from Scripture.
In additional to his personal obedience to preach, Paul also exhorted his partners in the gospel to do the same. He charged Timothy, his son in the faith, to “preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching” (2 Timothy 4:2, ESV). In an earlier letter to Timothy, Paul spoke of the honor that should be given to elders who “labor in preaching and teaching” (1 Timothy 5:17, ESV). In Paul’s mind, preaching was to be a critical component within the life of the church.
The United States is currently gearing up for another presidential election. As the potential candidates garner for support, they engage in a form of proclamation in attempt to generate action from their constituents. What differentiates these politicians from Christian preachers? The answer is the content of their messages. From aspiring politicians to Apple’s latest marketing campaign, one does not need to look far to find preaching in today’s society.
The difference for Biblical preaching is the adjective Biblical. This speaks to another dynamic of the relationship between preaching the Scriptures. That is, the content of the preaching must be saturated in and by Scriptures, if it is to be effective and faithful. In his book Folly, Grace, and Power, John Koessler notes that the goal of preaching through the venue of the sermon is “to animate the text without altering it. The written word has been detached from its original context but is not freed from it.” Koessler illustrates the need for preaching to remain faithful to the original message and intent of the text. The Scriptures govern the practice of preaching. This governance occurs by infusing the process of preaching with Scripture.
This does not mean that illustration and modern application have no place in preaching. Good preaching is not the same as good exegesis. Both illustration and application are appropriate and even necessary for effective preaching. However, these tools must serve the content of the text. If they do not grow out of a Scripturally rich content, even the most vivid illustrations and relevant applications will fall short of Biblical preaching. This type of communication may pass as a motivational speech or pitch for morality; but it will not produce the life change that comes from the word of God, which is “living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (Hebrews 4:12, ESV). Biblical preaching remains faithful to the Scriptures and exercises the living word.
The idea of hearing God’s voice through preaching leads to a final point of examination in preaching’s relationship to the Scriptures. There is a connection between preaching and the Scriptures as the voice of God. In a short essay originally published in the Westminster Teacher, B.B. Warfield notes that God speaks “directly through the Scriptures themselves as his inspired word.” According to Warfield, if one desires to hear God speak, he need not look further than the Scriptures.
This is certainly consistent with Scripture’s teaching of itself. Paul told his son in the faith Timothy, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16). The unique word for the phrase “breathed out” points to the special inspiration of the Scriptures by God the Spirit to the human writers. The Scriptures, therefore, feature the voice of God.
What does this have to do with preaching? If the Scriptures serve as the foundational content of preaching, then preaching the Scriptures is a means to experiencing and hearing the voice of God. While modern preachers are not speaking with new revelation, as in the days of the prophets and apostles, they are communicating the inspired word of God. This allows the listener to hear God’s voice and observe His actions through the voice of the preacher. From Folly, Grace, and Power, Koessler notes, “Those who preach break God’s silence.” This is a remarkable and humbling revelation for those who engage in the exercise of preaching. It also intimately connects both the Scriptures and the preaching of the Scriptures with allowing God’s voice to be heard among His people.
Preaching has a special and unbreakable relationship to Scripture. It’s nature is rooted in Scripture. It’s message is constructed upon Scripture. It’s function as speaking on behalf of God is shared by Scripture. Preaching’s relationship to Scripture is truly a remarkable one.
One component within preaching’s relationship to Scripture is the latter’s testimony to the former. In other words, the Scriptures support and even command the exercise of preaching as a means of communicating the gospel and God’s word. An account is given in the book of Acts regarding new growth in the church at Antioch. This growth was initiated and sustained by Paul and Barnabas’ work of “teaching and preaching the word of the Lord” (Acts 15:35, ESV).
The apostle Paul understood the Scriptural call to preach and was personally “eager to preach the gospel” (Romans 1:15, ESV). The outworking of the preached gospel was and remains “the power of God for salvation to everyone who believes” (Romans 1:16, ESV). In his same letter to the Romans, Paul elevated preaching to a high level and made appeal for the mechanism of preaching to deliver the good news (Romans 15). If we take the words of Paul as inspired by God the Spirit, then part of the relationship between preaching and Scripture is the mandate for preaching that comes from Scripture.
In additional to his personal obedience to preach, Paul also exhorted his partners in the gospel to do the same. He charged Timothy, his son in the faith, to “preach the word; be ready in season and out of season; reprove, rebuke, and exhort, with complete patience and teaching” (2 Timothy 4:2, ESV). In an earlier letter to Timothy, Paul spoke of the honor that should be given to elders who “labor in preaching and teaching” (1 Timothy 5:17, ESV). In Paul’s mind, preaching was to be a critical component within the life of the church.
The United States is currently gearing up for another presidential election. As the potential candidates garner for support, they engage in a form of proclamation in attempt to generate action from their constituents. What differentiates these politicians from Christian preachers? The answer is the content of their messages. From aspiring politicians to Apple’s latest marketing campaign, one does not need to look far to find preaching in today’s society.
The difference for Biblical preaching is the adjective Biblical. This speaks to another dynamic of the relationship between preaching the Scriptures. That is, the content of the preaching must be saturated in and by Scriptures, if it is to be effective and faithful. In his book Folly, Grace, and Power, John Koessler notes that the goal of preaching through the venue of the sermon is “to animate the text without altering it. The written word has been detached from its original context but is not freed from it.” Koessler illustrates the need for preaching to remain faithful to the original message and intent of the text. The Scriptures govern the practice of preaching. This governance occurs by infusing the process of preaching with Scripture.
This does not mean that illustration and modern application have no place in preaching. Good preaching is not the same as good exegesis. Both illustration and application are appropriate and even necessary for effective preaching. However, these tools must serve the content of the text. If they do not grow out of a Scripturally rich content, even the most vivid illustrations and relevant applications will fall short of Biblical preaching. This type of communication may pass as a motivational speech or pitch for morality; but it will not produce the life change that comes from the word of God, which is “living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (Hebrews 4:12, ESV). Biblical preaching remains faithful to the Scriptures and exercises the living word.
The idea of hearing God’s voice through preaching leads to a final point of examination in preaching’s relationship to the Scriptures. There is a connection between preaching and the Scriptures as the voice of God. In a short essay originally published in the Westminster Teacher, B.B. Warfield notes that God speaks “directly through the Scriptures themselves as his inspired word.” According to Warfield, if one desires to hear God speak, he need not look further than the Scriptures.
This is certainly consistent with Scripture’s teaching of itself. Paul told his son in the faith Timothy, “All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness” (2 Timothy 3:16). The unique word for the phrase “breathed out” points to the special inspiration of the Scriptures by God the Spirit to the human writers. The Scriptures, therefore, feature the voice of God.
What does this have to do with preaching? If the Scriptures serve as the foundational content of preaching, then preaching the Scriptures is a means to experiencing and hearing the voice of God. While modern preachers are not speaking with new revelation, as in the days of the prophets and apostles, they are communicating the inspired word of God. This allows the listener to hear God’s voice and observe His actions through the voice of the preacher. From Folly, Grace, and Power, Koessler notes, “Those who preach break God’s silence.” This is a remarkable and humbling revelation for those who engage in the exercise of preaching. It also intimately connects both the Scriptures and the preaching of the Scriptures with allowing God’s voice to be heard among His people.
Preaching has a special and unbreakable relationship to Scripture. It’s nature is rooted in Scripture. It’s message is constructed upon Scripture. It’s function as speaking on behalf of God is shared by Scripture. Preaching’s relationship to Scripture is truly a remarkable one.
Monday, November 14, 2011
Definition of Preaching
What is preaching? Is it an ancient and dogmatic exercise reserved for only for charismatic televangelists in white suits? Furthermore, does the activity of preaching hold any benefit for the modern audience? Without question, the word preaching conjures up a variety of stereotypical ideas, especially for the modern listener. However, a biblical and theological definition of preaching reveals a much deeper and more significant interpretation of the word. While preaching may carry certain negative presuppositions, this entry will show preaching to be a biblical, powerful, beautiful, and extremely relevant exercise.
To begin, it is helpful to provide a basic and fundamental definition of preaching. I enjoy and agree with John Stott’s definition, given at Dallas Theological Seminary in 1988, which states that preaching is “to open the inspired text with such faithfulness and sensitivity that God’s voice is heard and His people obey Him”. This definition addresses several elements of preaching, including: the text, the voice of God, the response of the people, and even the preacher himself. These components of preaching will be examined in later entries for this project.
Dr. Haddon Robinson, Harold John Ockenga Distinguished Professor of Preaching at Gordon Conwell Theological Seminary, defines preaching from his classic book Biblical Preaching as “the communication of a biblical concept, derived from and transmitted through a historical, grammatical, and literary study of a passage in its context, which the Holy Spirit first applies to the personality and experience of the preacher, then through the preacher, applies to the hearers”. Dr. Robinson’s definition is attributed to a particular type of preaching called expository preaching. However, it does an excellent job outlining many of the elements observed in Stott’s definition. Again we see the role of the preacher, the Holy Spirit, and the hearer in the process of preaching. Dr. Robinson’s definition calls for faithfulness to the text and relevance to the hearers.
To begin, it is helpful to provide a basic and fundamental definition of preaching. I enjoy and agree with John Stott’s definition, given at Dallas Theological Seminary in 1988, which states that preaching is “to open the inspired text with such faithfulness and sensitivity that God’s voice is heard and His people obey Him”. This definition addresses several elements of preaching, including: the text, the voice of God, the response of the people, and even the preacher himself. These components of preaching will be examined in later entries for this project.
Dr. Haddon Robinson, Harold John Ockenga Distinguished Professor of Preaching at Gordon Conwell Theological Seminary, defines preaching from his classic book Biblical Preaching as “the communication of a biblical concept, derived from and transmitted through a historical, grammatical, and literary study of a passage in its context, which the Holy Spirit first applies to the personality and experience of the preacher, then through the preacher, applies to the hearers”. Dr. Robinson’s definition is attributed to a particular type of preaching called expository preaching. However, it does an excellent job outlining many of the elements observed in Stott’s definition. Again we see the role of the preacher, the Holy Spirit, and the hearer in the process of preaching. Dr. Robinson’s definition calls for faithfulness to the text and relevance to the hearers.
On the other hand, preaching also addresses the modern audience. At it’s core, preaching communicates divine solutions to human problems. Preaching is a practical exercise because it delivers the ever timely, always timeless truth of Scripture, which is applicable to the modern listener. Pastor and theologian Harry Emerson Fosdick goes so far as to attribute the entire purpose of the sermon to meeting a felt need. In a 1928 article for Harper’s Magazine, Fosdick noted that every preached sermon “should have for its main business the solving of some problem”. While Fosdick may go too far in his definition and interpretation of the purpose of preaching, the truth remains; “Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness” (2 Timothy 3:16, NIV). God’s word is useful and carries practical application when communicated through the venue of preaching. The skill of the preacher in making modern applications to the ancient text is a critical and necessary component of biblical preaching.
Both Stott and Robinson address a key component within the definition of preaching. That is, the application of the message to the hearer. This is wonderful news for the modern audience! Biblical preaching certainly addresses the intricacies of the ancient text. It explores why the Holy Spirit inspired the writers to address their particular audience in their particular time in history.
The word preach or preaching is an incredibly biblical word. The English Standard Version translates several Greek words into different forms of the English word preach approximately 75 times in the New Testament. Other words used to translate the original language include: announce, proclaim, and speak. Even the word gospel is closely tied to preaching (Romans 15:20). The Enhanced Strong’s Lexicon, which examines biblical words in their original language, provides a definition for preaching as “to proclaim after the manner of a herald”. Quite simply, to preach is to proclaim. This is as true today as it was when the Bible was written.
In the New Testament, the activity of preaching is ascribed to John the Baptist, Peter, Paul, Barnabas, Jesus, and others (Luke 3:18, Luke 4:43, Acts 2:14-36, Acts 15:35). The gospel writer Luke gives account to the start of Jesus’ ministry. After Jesus is tempted in the wilderness by Satan, he returns to Nazareth, enters the synagogue on the Sabbath, and reads a scroll from the book of Isaiah. Proclaiming or preaching good news is among other elements that will mark Christ’s earthly ministry (Luke 4:16-19). Jesus understood and embraced the importance of preaching, telling people that he “must preach the good news of the kingdom of God” (Luke 4:43, ESV).
A similar appeal to preaching was shared by the apostle Paul. In his first letter to the church in Corinth, the apostle Paul highlights the importance and necessity of preaching the gospel (1 Corinthians 1:17-23). The core of his ministry was preaching and proclaiming “Jesus Christ and him crucified” (1 Corinthians 2:1-5, ESV). Paul takes the call to preach so seriously that he speaks a woe to himself if he does not preach the gospel (1 Corinthians 9:16). He was “eager to preach the gospel,” which he described as, “the power of God for salvation to everyone who believes” (Romans 1:15, 16, ESV).
Preaching is not an exercise in futility. Preaching is not a dry, dead, or outdated means of communication. Rather, preaching is a biblical, powerful, beautiful, and extremely relevant practice. Preaching is the proclamation of God’s word in truth, which leads to the transformed life of the hearer.
Both Stott and Robinson address a key component within the definition of preaching. That is, the application of the message to the hearer. This is wonderful news for the modern audience! Biblical preaching certainly addresses the intricacies of the ancient text. It explores why the Holy Spirit inspired the writers to address their particular audience in their particular time in history.
The word preach or preaching is an incredibly biblical word. The English Standard Version translates several Greek words into different forms of the English word preach approximately 75 times in the New Testament. Other words used to translate the original language include: announce, proclaim, and speak. Even the word gospel is closely tied to preaching (Romans 15:20). The Enhanced Strong’s Lexicon, which examines biblical words in their original language, provides a definition for preaching as “to proclaim after the manner of a herald”. Quite simply, to preach is to proclaim. This is as true today as it was when the Bible was written.
In the New Testament, the activity of preaching is ascribed to John the Baptist, Peter, Paul, Barnabas, Jesus, and others (Luke 3:18, Luke 4:43, Acts 2:14-36, Acts 15:35). The gospel writer Luke gives account to the start of Jesus’ ministry. After Jesus is tempted in the wilderness by Satan, he returns to Nazareth, enters the synagogue on the Sabbath, and reads a scroll from the book of Isaiah. Proclaiming or preaching good news is among other elements that will mark Christ’s earthly ministry (Luke 4:16-19). Jesus understood and embraced the importance of preaching, telling people that he “must preach the good news of the kingdom of God” (Luke 4:43, ESV).
A similar appeal to preaching was shared by the apostle Paul. In his first letter to the church in Corinth, the apostle Paul highlights the importance and necessity of preaching the gospel (1 Corinthians 1:17-23). The core of his ministry was preaching and proclaiming “Jesus Christ and him crucified” (1 Corinthians 2:1-5, ESV). Paul takes the call to preach so seriously that he speaks a woe to himself if he does not preach the gospel (1 Corinthians 9:16). He was “eager to preach the gospel,” which he described as, “the power of God for salvation to everyone who believes” (Romans 1:15, 16, ESV).
Preaching is not an exercise in futility. Preaching is not a dry, dead, or outdated means of communication. Rather, preaching is a biblical, powerful, beautiful, and extremely relevant practice. Preaching is the proclamation of God’s word in truth, which leads to the transformed life of the hearer.
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