Unlock the Power of Preaching: Why How You Deliver God's Word Truly Matters

HOW A PERSON PREACHES ACTUALLY MATTERS

How do we (or does someone) preach today in an effective way? Some might question the need to ask this question in the first place.

The affirmation would be that God uses the preached Scriptures in the power of the Holy Spirit salvifically and sanctifyingly for His purpose and glory without the need for any analysis, adaptation or adjustments on the part of the preacher to any circumstance or audience: end of discussion!

Similar statements would affirm the sovereign working of God in relation to the preaching of the Word of God with little emphasis on human instrumentation or reception. I firmly believe in the sovereign work of God in relation to preaching. If God is not involved, then nothing is taking place of any spiritual, ultimate, or eternal significance. I will affirm here, though, that although I believe wholeheartedly in the reality and necessity of God’s work in the “preaching event,” I do believe that how one preaches is important and worthy of careful consideration.

You probably would not be reading this if you didn’t think that how one preaches matters, but bear with me for a few lines.

Let’s assume that the Apostle Paul’s directives to Timothy, including the words “rightly dividing the Word of truth,” are relevant for preachers and/or teachers today (2 Timothy 2:15). This directive brings the preacher or teacher and the way of communicating truth into view. Indeed, if there is a need to call for a correct handling of the “word of truth,” which the Apostle is doing in this text, then there is the possibility of an incorrect approach to the preaching/teaching activity. When this directive is placed alongside other Scriptural directives concerning preaching (such as 2 Timothy 4:1-3), we sense a concern not only for the right content in preaching but the right application in preaching. Furthermore, when these directives are viewed in the light of examples of Biblical communication in the Bible itself, the way truth is preached must be viewed as very important. For example, read two different accounts of Paul’s “preaching” in the Book of Acts. The audience certainly seems crucial to Paul’s different presentations: one in a synagogue in Pisidian Antioch (Acts 13:16-41) and the other “in the midst of the Areopagus” in Athens (Acts 17:22-31). I know that these texts have much more to offer than being examples of diverse audiences, but they do reveal an awareness of the audience in each case on the part of the Apostle Paul. Context was a factor in the way content was presented. Peter’s preaching,n Acts 2:14-40 and Acts 10:34-43, would also testify to the importance of occasion, audience, etc. The Apostle Paul’s address in Acts 20:18-35 points to a commitment to communicate gospel truth in whatever contexts are available. The ultimate goals are to communicate what is helpful (20:20) and to communicate the “whole counsel of God” (20:27). These two expressions in 20:20 and 20:27 reveal the heart of the Apostle Paul to be faithful to the “Revelation received – the whole counsel,” but also to communicate in such a way that people profit potentially from what has been communicated.

Before we go further in how to preach or teach, I think it is important to define the basics that help to clarify the distinctive elements of the task at hand.

DEFINING BIBLICAL PREACHING

First of all, I want to make sure that we are defining Biblical preaching broadly enough to recognize its adaptability to various contexts and cultures. What do you picture when you think of preaching: Biblical preaching and expository preaching? Such preaching does not need a church building. Such preaching does not need a stated service in the church. Such preaching does not need a congregation anticipating a Biblical message from an appointed speaker. The New Testament vocabulary for communicating truth is not limited to one or two words. Also, one individual can be the recipient of the preached gospel as well as many people (Acts 8:35, 25). Am I just confusing the issue? No, I don’t think so. What I am warning against is an institutional understanding of “preaching” that may be narrow and limited. Such an understanding of preaching may in fact be part of the baggage that might be associate with preaching due to its standard religious context. The faithful communication of Biblical truth can take place one-and-one, in small groups, on street corners, indeed “publicly and from house to house” (Acts 20:20 NKJV) as well as within the context of corporate gatherings of local churches.

There is no directive from heaven (that I know of) that says that we must only or primarily preach at stated times in particular buildings that have religious affiliations. New Testament preaching is just that – it is preaching driven by the New Covenant established by and in the Lord Jesus Christ – anticipated, incarnated, crucified, risen, exalted, returning and presently active (by the Holy Spirit). Such preaching is known by its content more than its context. Also, the type of preaching can vary depending upon the gifting of the preacher, the need of the audience, the setting, and various other considerations. The flexible and contextual nature of preaching gives the preacher the opportunity to relate to the context and experience of the listener in a personal and immediate way. Obviously, the more traditional a setting is for preaching, the more personal feelings, thoughts and suspicions about the traditional setting will be a part of the audience’s experience while listening to a preached sermon in such a setting. Can that be overcome so that a message can be heard and be impactful? Absolutely, but it is still the case that potential barriers may exist for some people within traditional religious settings. So, we must be careful that we don’t blame preaching itself for barriers or baggage that may exist in some people’s minds due to its association with specific structures, services, symbols, etc. Indeed, true Biblical preaching will always prophetically address cultural religious expression to make sure these outward expressions are true to the Word of God. Certainly context and symbolism can be very important positively in the communication of ideas and feelings. I am not suggesting that local communities of faith stop meeting together, having formal services, and developing meaningful structures to reflect beliefs and practices. But, we must separate preaching itself from these surroundings as we seek to answer the question before us.

It may be helpful here to present what I would suggest are essential aspects of Biblical preaching in any context. Since I have attempted to show that “preaching as preaching” can be separated from some institutional and religious associations that often are assumed to be part of preaching, I need to state what I consider to be some of the indispensable characteristics of preaching. These indispensable elements are that such preaching is Spirit-empowered, Textually-determined, Doctrinally-focused, and Purposefully-delivered.

First of all, the preacher (whoever the preacher is, whenever and wherever and to whomever the preacher is preaching) must be dependent upon the Spirit of God for divine enablement and activity. God Himself does the work of God! Various aspects of the Spirit’s work in relation to preaching could be listed. The Apostle Paul makes it clear in 1 Corinthians 1:18-2:5 that his preaching was indeed the preaching of the gospel, and that his preaching did not rely upon human wisdom, but the Spirit of God. Given the Corinthian context, it is evident that Paul is at least denying any critical reliance on speech or rhetorical features in his communication of Christ and Him crucified (1 Cor. 2:1-5).

In another context Paul writes, “For our gospel did not come to you in word only, but also in power, and in the Holy Spirit and in much assurance, as you know what kind of men we were among you for your sake” (1 Thess. 1:5). Paul does not refer to stylistic features in communication here, rather he makes clear that the authentic work of God was not in word only; the evidence of something authentic taking place in preaching had to do with power, the Spirit, and the authenticity of the communicators themselves. For our purposes here, I am noting Paul’s reference to the Holy Spirit. How one recognizes the working of the Holy Spirit today in and around the preaching event is a separate issue. I would submit here that you cannot talk about preaching Biblically without referencing the importance of the Spirit of God in relation to the activity of preaching.

Second, whether or not one summarizes the message of preaching as the gospel, the word of God, or Christ Himself and the Cross, I submit that the preacher must gain the message from the text of Scripture. The Scriptures are the definitive source for God the Father’s revelation of His Son by the Holy Spirit. This is not the place to explain or defend doctrines related to the unique nature, the complete reliability, and the God-glorifying purpose of the Scriptures, which I hold. But, in short, the expository preacher is seeking to proclaim the meaning of “special revelation” that has been given for man’s salvation, and edification (2 Tim. 3:14-17), and ultimately for God’s own glory. So, the words of Scripture are the source of the message. Thus an understanding of the words of Scripture must be sought honestly, fairly, and accurately. How much Biblical-textual content is then explained in the message varies depending upon the type of topic, text, message, audience, occasion, time, etc. But, as I understand it, in Biblical or expository preaching, the text or various texts of Scripture are the source and the authority for what is affirmed in the message. The preacher is the speaker for the text(s), the gospel, Biblical revelation and ultimately Christ Himself, and the preacher is a witness to the truthfulness of the message and the text declared. As a teacher of expository preaching I encourage the regular development of messages from a primary textual unit understood in context, but there is too much variety in the Scriptures and in preaching settings to insist on one approach to text selection. But, in the end, a Biblical expository message will communicate a message that is based upon and reflective of what the chosen text actually “says” and ”means.” This definition separates Biblical preaching from some other valid forms of communication. (footnote) Personal testimony and words of exhortation or encouragement have their own values and functions; they just are not preaching itself. The same can be said of life lessons, political, social, or psychological commentary. Even songs, hymns, and prayers are not strictly speaking preaching. Possibly closest to preaching is the remembrance of the Lord’s death through the “Bread and Cup,” since it proclaims “the Lord’s death till He comes” (1 Cor. 11:26).

Third, an important and helpful feature of expository preaching is doctrinal focus. Despite the fact that absolute truth claims are not particularly popular today, the preacher should have a clear “truth” that is being affirmed in a message. In other words, when a message is presented, I generally encourage the preacher to speak in such a way that people know what is being said! Make your “idea,” “concept,” “challenge,” “doctrine,” or may I say it – “truth” purposefully clear. When I say “doctrinally-focused,” I mean that the focus of the presentation is in fact the “thing” that the text(s) of Scripture affirms and intends for the audience to understand. Yes, this must be contextualized, but the intent of the preacher is to communicate the abiding “message” of the text of Scripture that is the source for the message. The message can have multiple thoughts and dimensions to it. Indeed, there can be a number of main ideas presented. But, we are recommending that there be clarity in the message, and that clarity is aided by having an overall or dominant truth or idea that is being presented most of all. This is what ties the message together, instead of being a series of observations or a series of miscellaneous thoughts that do not clearly present any discernible transferable thought. To use narrative language, the point of the story needs to be communicated. The difference between preaching and simply telling a story is to make sure that the point of the story is caught or understood, and people know what to do about it; “go and do likewise.”

Last in this brief description of expository preaching is the characteristic of having a purposeful delivery. Preaching is a communication activity that has a purpose. Of course, the communicator desires to present accurately the “message” of the text(s) of Scripture to the glory of God. But, it is in the very nature of preaching to apply the message to the audience in a direct way: “convince, rebuke, exhort, with all longsuffering and teaching” (2 Tim. 4:2). So, the purpose of a given message is tied to the message and purpose of the text, especially in the light of the audience being addressed. Broadly speaking, the purpose of preaching is tied to the purpose of the Scriptures themselves – to bring glory to God and salvation and sanctification to man. And the Christian preacher is to exalt Christ and to preach Christ for the purposes of Christ. Each message is to be delivered purposefully not only that the audience may understand what is being said, but for transformation to take place through Spirit-led response to the message. Obviously, there may be no specific response on the part of any given person in an audience. But, the hope of the preacher is that, by responding in faith and obedience to the message presented, the people listening will experience God’s purpose more fully in their lives. There is plenty of room for creativity in the delivery of a preached message. But, the delivery should intentionally aid in the understanding and appropriating of the message by the audience.

So, where does that leave us?

For the person who is preaching or teaching God’s Word:

1. Am I preparing and preaching in utter dependence upon the Holy Spirit for illumination and Power that are not my own?
2. Is my message an honest presentation of the truth of the text(s) of Scripture with the words of Scripture being the unique source, the substance, and the ultimate authority for what is said
3. Does the truth of the text(s) of Scripture dominate the message so that a clear affirmation of God’s truth is declared and appropriately applied in the message?
4. Is the preacher/teacher communicating God’s truth purposefully, seeking to be an instrument for the saving and sanctifying work of God through His Word?

 — David Olford