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Power in the Pulpit
How to Prepare and Deliver Expository Sermoms
By Jerry Vines, Jim Shaddix Moody Publishers
Copyright © 1999 Jerry Vines and Jim Shaddix
All rights reserved.
ISBN: 978-1-57567-536-7
CHAPTER 1
DEFINING THE TASK
There is a continuing crisis in that expository preaching has lain dormant and without many advocates, practitioners, or even demands from the pew during this critical century that could ill afford such a tragic loss.
WALTER KAISER
Ichabod—the glory has departed!" Sad was the day when the ark, the representation of God's glory was taken from His people. Yet a similar commentary has been offered about much modern preaching, God's primary means of propagating His gospel. Merrill Unger observed, "To an alarming extent the glory is departing from the pulpit of the twentieth century." Like the powerless Israelites without the ark, the church without strong preaching will have to welcome the new millennium defenseless and weak.
Any effort at renewal must start with a clear definition of the task at hand, beginning with a right understanding of the theology of preaching. First, the consistent practice of good exposition will take place only when the preacher has a firm conviction that his approach has biblical support. Next, the biblical roots give rise to certain key terms that serve as a framework for the development of a right philosophy for preaching. Finally, a rationale for the expository process underscores its advantages and provides support and encouragement for its continued practice.
A PRACTICAL THEOLOGY OF PREACHING
Edwin Charles Dargan suggested that the development of modern preaching was largely influenced by three factors: ancient oratory and rhetoric, Hebrew prophecy, and the Christian gospel. Ancient oratory and rhetoric, which will be addressed specifically in chapter 6, heavily influenced the development of sermon form. Hebrew prophecy, however, gave preaching its roots in the divine with regard to both message and motivation. Later, the Christian gospel provided preaching with its specific content and commissioned it as the primary means of propagation. A consideration of certain biblical terms provides some indication of the roots of preaching as revealed in the Bible, specifically related to the latter two influences. These roots serve as the foundation for a practical theology of preaching.
Divine Revelation
First and foremost, preaching is rooted in the divine. God has chosen to reveal Himself to mankind, and He has chosen human vessels to be mediums of that revelation. The Hebrew word nabî, one of the most common terms for prophet, conveys the idea of one who pours forth or announces. It includes the implication of being moved by divine impulse to prophesy (see Deut. 13:1; 18:20; Jer. 23:21; Num. 11:25–29). Two other Hebrew words are translated "seer" in the Old Testament. Hozeh suggests to glow or to grow warm (e.g., Amos 7:12). Roéh simply means one who sees (e.g., 1 Chron. 29:29; Isa. 30:10). These terms indicate that the prophet was one whose heart had been warmed by something the Lord allowed him to see.
Some New Testament terms also imply the divine origin of preaching. The word logos is used to refer to a word, or saying. Sometimes the communication of God's message to man is referred to as preaching the Word, or Logos, to people (e.g., 2 Tim. 4:2). Another word, rhema, emphasizes that which has been uttered by the voice (see Rom. 10:17). When the Word was spoken in the New Testament, God actually was communicating Himself through the act of proclamation. New Testament preaching was in actuality divine instruction by those who communicated the gospel (see Eph. 2:17).
The frequently used kerusso means to proclaim after the manner of a herald. This word also implies a message of authority that calls upon the listeners to hear and to obey (see Rom. 10:14–15; 1 Cor. 1:21, 23; 2 Tim. 4:2). Jesus used this word to commission His followers just prior to His ascension, ordaining preaching as the primary method of dispensing the gospel (see Mark 16:15; Luke 24:47). The New Testament preacher was one who proclaimed the message of the King of Kings to men. The preaching event, then, was accompanied by an atmosphere of seriousness, authority, and divine mandate.
Clear Explanation
Preaching also has its roots in the clear explanation of God's revelation. God has always provided teachers to help people understand His Word. Nehemiah 8, for example, is an excellent illustration of a preaching event. The ingredients in many modern worship experiences were present—a pulpit, a worship leader, the book of God's Law, a unified and expectant congregation, proclamation, and both verbal and physical response. The Levites taught the people God's Word as "they read distinctly from the book, in the Law of God; and they gave the sense, and helped them to understand the reading" (Neh. 8:8). "Distinctly" is the Hebrew parash, which means to distinguish, or to specify clearly. The word "sense" is sekel, which means to give the meaning, indicating perception, or insight. The word for "helped them to understand" is bîn, which means to separate mentally, or to assist in understanding. The idea of clarity to make understanding possible was paramount.
Jewish religious life served to carry on this explanatory emphasis. Hebrew scribes served as conservators of God's truth as they interpreted Scripture, copied Scripture, and preserved the oral law. From their ministries emerged the term "homily" which means a talk based upon Scripture. Synagogue services included Scripture reading and exposition as a part of worship. Regular meetings in the synagogue included a time when rabbis would read a portion of Scripture and then explain it to the people in attendance. This activity constituted the focal point of the meetings and gave synagogues an educational quality. These practices later would influence the development of Christian worship, including the reading and explanation of Scripture.
Jesus Himself was set upon providing clear explanation to His hearers, both in the synagogue worship and in other contexts. He often read and explained the Scriptures as a visiting rabbi (see Luke 4:16–21). To the disciples on the Emmaus road, "beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself" (Luke 24:27). The word translated "expounded" is the Greek diermeneuo, which means to unfold the meaning of what is said, or to explain through. Reflecting upon the teaching of Jesus, those disciples used a similar word: "Did not our heart burn within us while He talked with us on the road, and while He opened the Scriptures to us?" (Luke 24:32). The word "opened" is dianoigo, which means to open thoroughly. The word means to open the sense of the Scriptures, or to explain them. Paul did the same thing in Thessalonica, "explaining and demonstrating that the Christ had to suffer and rise again from the dead" (Acts 17:2–3).
New Testament preaching also included the element of teaching. The word used to describe this element is didasko. The apostles "did not cease teaching and preaching Jesus as the Christ" (Acts 5:42). In listing the requirements of the bishop-pastor, Paul said that the man had to be "able to teach" (1 Tim. 3:2). He also charged the young pastor Timothy to
hold fast the pattern of sound words which you have heard from me, in faith and love which are in Christ Jesus. That good thing which was committed to you, keep by the Holy Spirit who dwells in us.... And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also. (2 Tim. 1:13–14; 2:2)
New Testament preachers prioritized the systematic, intentional teaching of basic doctrine.
Other words also highlight the idea of understanding in New Testament preaching. Epiluo literally means to unloose, or to untie. The word conveys the idea of explaining what is obscure and hard to understand (see 2 Pet. 1:20). Thus, the word means to interpret. The word is used to describe the preaching ministry of Jesus and His use of parables (see Mark 4:34). New Testament preaching involved unloosing God's revelation. Suzeteo means to seek or to examine together. Paul "spoke boldly in the name of the Lord Jesus and disputed against the Hellenists" (Acts 9:29). New Testament preachers sought to lead their listeners to examine with them the truths of God's Word and to seek understanding of them.
Practical Application
Preaching also is informed by the biblical emphasis on the practical application of God's Word to the lives of contemporary listeners. The word translated "demonstrating" is used in reference to Paul's preaching method in Thessalonica (Acts 17:3). The Greek word is paratithemi, which means to place alongside. Paul's preaching was an applicable presentation of Scripture. The same word is used with regard to Jesus' use of the parable (see Matt. 13:34). He took parables, laid them alongside the issues of life faced by the people, and made practical application. New Testament preachers made personal, specific application to their hearers.
Sometimes the application came in the form of encouragement. The Greek parakaleo means to call to one's side. It carries the idea of comfort, exhortation, and instruction. The ideas of strength and encouragement also are embedded in the word. Paul admonished Timothy to "exhort, with all longsuffering and teaching" (2 Tim. 4:2). New Testament preachers were gifted to bring strength and encouragement to those who listened to them preach.
At other times the application came by way of rebuke or conviction. The word elegcho suggests to bring to light or to expose by conviction. Paul said pastors should "be able, by sound doctrine, both to exhort and convict those who contradict" (Titus 1:9). He further commanded Titus to "rebuke with all authority" (Titus 2:15). New Testament preachers often had to deal directly with the sins of the people. By preaching the Word they turned on the light so that their hearers could see themselves as God saw them.
Eternal Redemption
Preaching also can be traced back to God's redemptive activity with mankind. The Hebrew word basar means to be fresh or full or to announce glad tidings (e.g., Isa. 61:1; Ps. 40:9). God's messengers were men who brought good news. A parallel word in the New Testament is euangelizo, "to announce glad tidings." Specifically it refers to the good news of salvation that God gives to men in Christ Jesus. A note of joy and victory characterizes the word. Jesus' own job description on earth was to announce good news (see Luke 4:18). The New Testament preachers went everywhere announcing these glad tidings (e.g., Acts 8:4, 35). This good news, or gospel, provided preaching with its content.
This message of good news was centered in Christ Himself. Early in His ministry Jesus charged His listeners, "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill" (Matt. 5:17). He told the religious hypocrites, "You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me" (John 5:39). We noted that after His resurrection Jesus unfolded His fulfillment of the Old Testament to the disciples on the road to Emmaus: "Beginning at Moses and all the Prophets, He expounded to them in all the Scriptures the things concerning Himself" (Luke 24:27). Philip did the same for the Ethiopian eunuch as he "opened his mouth, and beginning at this Scripture, preached Jesus to him" (Acts 8:35).
Paul, too, centered his preaching on Jesus, claiming to the Corinthians that he had "determined not to know anything among you except Jesus Christ and Him crucified" (1 Cor. 2:2). He used kerugma to describe the foolish event that God had chosen to save people (see 1 Cor. 1:21). The word is from kerusso and refers to the message of the herald rather than to his action. In The Apostolic Preaching and Its Developments, C. H. Dodd identified seven facts about the message as preached by Paul: (1) Old Testament prophecies were fulfilled and the new age was inaugurated by the coming of Christ; (2) He was born of the seed of David; (3) He died according to Scripture to deliver mankind out of this present evil age; (4) He was buried; (5) He rose on the third day according to Scripture; (6) He is now exalted at the right hand of God as the Son of God and Lord of the living and the dead; and (7) He will come again as the Judge and Savior of men. The message of Jesus Christ was good news, and New Testament preachers proclaimed it joyfully and victoriously. Their preaching truly was driven by the Christ event.
Public Proclamation
Preaching also is informed by the idea of public proclamation before a corporate assembly. The Hebrew qohelet means a caller, preacher, or lecturer (e.g., Eccl. 1:1). The root word is qahal, which means to assemble together. The implication is of one who spoke before an assembly of people. Another significant Old Testament word is qara, which means to call out (e.g., Isa. 61:1). The prophet was one who called out to the people, addressing the message of God to them.
New Testament preaching also involved the dynamic of dialogue. At Thessalonica, Paul "reasoned with them from the Scriptures" (Acts 17:2). The word is dialegomai, which means to speak through or to ponder or revolve in the mind. It came to mean to converse with or to discuss. New Testament preaching had a conversational nature about it, engaging the listeners in a journey of discovery. A similar thought is found in the verb homileo, which means to converse, or talk with (e.g., Acts 20:11). Biblical preachers were not giving a soliloquy. They preached, and the people listened, but the listeners sometimes responded with feedback.
Personal Confession
The personal confession of the preacher was another aspect of the biblical preaching event. Preaching often was viewed as giving a witness before a group of people. The word martureo means simply to be a witness, to affirm that one has seen, heard, or experienced something. Paul, in his beautiful and insightful summary of his ministry at Ephesus, defined his preaching content as "testifying ... repentance toward God, and faith toward our Lord Jesus Christ" (Acts 20:21). New Testament preachers who faithfully proclaimed the truth of God did not do so from secondhand experience. They knew from experience the truth of what they preached to others. Like John, they were able to say "We have seen and testify that the Father has sent the Son as Savior of the world" (1 John 4:14).
Another word used to describe the public nature of New Testament preaching is homologeo. This word, made up of two Greek words, means to say the same thing, or to agree with. Preaching in the New Testament sense had the idea of confession, or profession. About young Timothy, Paul said that he had "confessed the good confession in the presence of many witnesses" (1 Tim. 6:12). Rightly understood, Bible preaching was confessional in nature. The preachers said what God said, agreeing with Him about the truth proclaimed.
Intentional Persuasion
One of the most important elements in the preaching event was persuasion. The New Testament word peitho means to use words to persuade others to believe. In Acts 13:43 we are told that Paul and Barnabas spoke to Christian converts and "persuaded them to continue in the grace of God." In Corinth, Paul "reasoned in the synagogue every Sabbath, and persuaded both Jews and Greeks" (Acts 18:4). Paul brought into focus the whole matter of persuasion as a part of preaching when he said, "Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences" (2 Cor. 5:11). The particular word used in this passage means to persuade, or to induce one by words, to believe. The Bible preachers were persuaders. By use of preaching, they brought men to the point of believing that Jesus was the Christ and deciding to commit themselves to Him.
Scripture indicates that New Testament preaching was apologetic in nature as well. The word apologia suggests a verbal defense, or a speech in defense of something. Addressing the Jerusalem mob, Paul said, "Brethren and fathers, hear my defense before you now" (Acts 22:1). Other passages use the same terminology (see Phil. 1:7,17; 2 Tim. 4:16). Bible preachers, in the best sense of the term, gave a defense for the gospel. They presented the message of the Lord Jesus in the most convincing, appealing, and persuasive way possible.
(Continues...)
Excerpted from Power in the Pulpit by Jerry Vines, Jim Shaddix. Copyright © 1999 Jerry Vines and Jim Shaddix. Excerpted by permission of Moody Publishers.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
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