“He must hold firm to the trustworthy word as taught, so that he may be able to give instruction in sound doctrine and also to rebuke those who contradict it.” (Titus 1:9 (ESV)
Evangelicals were once known for their commitment to biblical doctrine and theology. However, today evangelical protestants are known more for their methodology of ministry. Preaching biblical truth has become secondary in many pulpits and replaced by a pastor’s, or a congregation’s, insistence to be relevant.
The following article is by Dr. Richard Mayhue. Dr. Mayhue is the Executive VP and Dean and Professor of Theology and Pastoral Ministries of The Master’s Seminary.
An irresistible urge for a focus in the pulpit on the relevant seemingly exists, with a resultant inattention to God’s revelation. Siegfried Meuer alerted Christians in the 1960s to the same “contemporary danger.” He likened the direction of his day to the earlier trends of Harry Emerson Fosdick, who wrote in the twenties, “The sermon is uninteresting because it has no connection with the real interests of the people.… The sermon must tackle a real problem.” Meuer noted that Fosdick opened the floodgate for philosophy and psychology to inundate the modern pulpit with unbelief.
Fosdick’s philosophy sounds alarmingly similar to the advice given in a recent publication on relevant contemporary preaching: Unchurched people today are the ultimate consumers. We may not like it, but for every sermon we preach, they’re asking, “Am I interested in that subject or not?” If they aren’t, it doesn’t matter how effective our delivery is; their minds will check out.
The implied conclusion is that pastors must preach what people want to hear rather than what God wants proclaimed. Such counsel sounds the alarm of 2 Tim. 4:3, which warns: “For the time will come when they will not endure sound doctrine; but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires.”
What is the necessary response? We assert that it is to rediscover and reaffirm expository preaching for the coming generation of preachers facing all the spiritual opportunities and satanic obstacles of a new millennium. We agree with Walter Kaiser’s appraisal: “Regardless of what new directives and emphases are periodically offered, that which is needed above everything else to make the Church more viable, authentic, and effective, is a new declaration of the Scriptures with a new purpose, passion, and power.[1]
When warnings about a drift away from biblical preaching sound, the only reasonable response is a return to the scriptural roots of preaching to reaffirm its essential nature. In a reexamination of the heritage of biblical proclamation, two elements emerge: the mandates to preach and the manner of preaching.
Mandates to Preach
The Gospels, Acts, the Epistles, and Revelation provide many examples and exhortations to preach the truth in fulfillment of God’s will. As a reminder of the apostolic legacy and a reaffirmation of the scriptural authority for Bible-based preaching, five significant mandates are representative of the larger number of passages.
Matt. 28:19–20—“Go therefore and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.”
1 Tim. 4:13—“Until I come, give attention to the public reading of Scripture, to exhortation and teaching.”
2 Tim. 2:2—“And the things which you have heard from me in the presence of many witnesses, these entrust to faithful men, who will be able to teach others also.”
2 Tim. 4:2—“Preach the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction.”
Titus 2:1—“But as for you, speak the things which are fitting for sound doctrine.”[2]
Manner of Preaching
In his discussion of κηρύσσω (kēryssō, meaning “I preach,” or “I proclaim”), Friedrich notes at least thirty-three different verbs employed by New Testament writers to portray the richness of biblical preaching. In the following discussion, the four most prominent of these are examined briefly.
Kēryssō sees general use throughout the Gospels, Acts, and the Epistles. John the Baptist (Matt. 3:1), Jesus (Matt. 4:17), and Paul (Acts 28:31) all engaged in the action of preaching as indicated by this verb. To Timothy, Paul commended this same activity, telling him to preach the Word (2 Tim. 4:2).
Εύαγγελίζω (euaggelizō, meaning “I preach the gospel”) is practically interchangeable with kēryssō (Luke 8:1; Acts 8:4–5). Paul and Barnabas preached the good news of the Word of the Lord (Acts 15:35).
Μαρτυρέω (martyreō, meaning “I testify,” or “I bear witness”) is a legal term picturing the communication of truth from one who has a first-hand knowledge. John the Baptist bore witness to the Light (John 1:7–8), and John the apostle testified to the Word of God (Rev. 1:2).
Διδάσκω (didaskō, meaning “I teach”) focuses on the purpose and content of the message transmitted, without excluding elements of the three previous verbs. As part of the Great Commission, Jesus commanded His disciples to teach (Matt. 28:20). Paul recommended teaching to Timothy (1 Tim. 6:2 and 2 Tim. 2:2). Teaching is sometimes associated with kēryssō (Matt. 11:1) and euaggelizō (Acts 5:42). The content of what is taught focuses on the way of God (Matt. 22:16) and the Word of God (Acts 18:11).[3]
The commitment to preaching and teaching the Word of God is not optional. Rather, it is mandatory for and elder/overseer to follow God’s call in leading a church.
May the Lord’s truth and grace be found here.
Soli deo Gloria!
[1] Richard L. Mayhue, “Rediscovering Expository Preaching,” in Rediscovering Expository Preaching (Dallas: Word Publishing, 1992), 6–7.
[2] Ibid.,7.
[3] Ibid.,8.
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