Category Archives: Preaching

On Being Judgmental

The waters of worldliness are lapping over into the ark of safety and threaten to overthrow the faith of many. Christians are forgetting their Christ-given mission as Christians and are acting as if the Lord never spoke about certain moral, doctrinal, philosophical and theological issues. Many Christians are adopting the approaches and attitudes of the secular and sectarian worlds and, all the while, political correctness is destroying our society and is contaminating the Lord’s church.

I offer the following as an example of this sad trend. It was stated in a recent article in a well known brotherhood publication (“Homosexuality and the Church“) that “Teenage members of Churches of Christ perceive judgmental attitudes as hampering the fellowship’s spread of the Gospel.” The topic of the article was homosexuality. The judgmental attitude spoken of was calling homosexuality a sin. This was further described as a one dimensional approach to the problem of homosexuality.

The answer to the problem of homosexuality, according to the writer of the article, is not to try to change anyone’s sexual orientation but to “discuss struggles.” They spend a lot of time in prayer, but it is not to “pray the gay away.” Rather, the group “feels like” they can get into the work of the Holy Spirit in these individuals’ lives.”

Not having the space to address the gross misunderstanding concerning the Holy Spirit manifested in such a statement (see here), it should be clear to all Christians familiar with God’s word that New Testament and Old Testament writers–actually inspired by the Holy Spirit–spoke plainly about “homosexuality.” “Homosexuality,” or, as the Bible calls it, sodomy, is an “abomination,” something that is morally disgusting or abhorrent (Lev. 18:22). It is a sin that is worthy of death (Lev. 20:13). It is “unclean,” “dishonorable,” “vile,” “against nature,” “unseemly,” and the product of a “reprobate mind” (Rom. 1:18-32). Those who engage in this activity cannot inherit the kingdom of God (I Cor. 6:9,10). This is the way New Testament writers spoke on the subject. But according to our “enlightened” society today, especially our teenagers, if this article is to be believed, this approach was dead wrong and we should “reframe the discussion” and start talking “about love, compassion, support and grace.”

Many have allowed liberal social theories to color their view of the gospel and of the church. But the Lord’s church is not a social experiment, it is the eternal Kingdom of God (II Pet. 1:11; Dan. 2:44; Matt. 16:18,19). It is not open for restructuring. The gospel is not social theory, it is the inerrant Word of God and it is not subject to alteration (Gal. 1:6-9). If it is indeed true that the majority of teenagers in the Lord’s church in our generation look upon the preaching of the Old Jerusalem Gospel as being judgmental, then sadly many in the Lord’s church have failed in their responsibility in bringing up their children in the nurture and admonition of the Lord (Eph. 6:1-4); a generation has arisen which knows not Jehovah nor the works He has done for spiritual Israel (Jud. 2:10).

Sodomy is but one example where the world has influenced the thinking of many in the Lord’s church. The increasing focus on entertainment in the church is another. Reliance upon feelings instead of a “thus saith the Lord” is yet another example. The list could be extended but the point is instead of making excuses for sin, we ought to be condemning it. This is not being judgmental, this is being like Christ and His apostles. Should the Son of God have had a “peacemakers conference” with the scribes and pharisees or was He right when he called them “hypocrites” (Matt. 23)? Should the apostles have spent “a great deal of time “listening and asking questions” rather than attacking and condemning people” or were they right when they told the crowd assembled on Pentecost that they had with “wicked hands” crucified the Son of God (Acts 2:22-36)? Should Paul have viewed the Athenians as “much more than their sinful identity” when he told them that they ignorantly worshiped an unknown God (Acts 17:23,31)?

The Lord’s prohibition against judging others (Matt. 7:1-5) was against superficial, hypocritical judgment. Jesus further said, get the beam out of your own eye and then you will see clearly to judge others correctly (Matt. 7:5). We cannot help but judge. It is a part of life. The judgment must be scriptural for Jesus said, “Judge not according to the appearance, but judge righteous judgment” (John 7:24; cf. II Chron. 19:6), but we cannot refrain from judging. Indeed, “to do justice and judgment is more acceptable to the Lord than sacrifice” (Proverbs 21:3).

The bottom line is this: It is not judgmental to call sin sin. Instead of making sinners feel good about themselves in their sin, we ought to be making them–and ourselves–uncomfortable in sin (Acts 2:37). This is not wrong, it is the work of God. All attempts to soften the impact of God’s word are misguided.

I end with the words of Peter: “Whether it be right in the sight of God to hearken unto you more than unto God, judge ye” (Acts 4:19).

Eric L. Padgett

Honor to Whom Honor: Gospel Preachers

It would be an interesting map if all the various influences on a person’s life throughout his life could be shown graphically. Each individual and event would have to be weighted to signify just how much influence was there, among other things. As I say, it is an interesting thought, but maybe not practical as there is so much influence in a person’s life the task might be too great. But I want to continue the thought I began last week and identify some (and I stress “some”) preachers who have made a lasting impact on me.

Some of the men of which I speak, I never met personally. One of the greatest influences on me was Foy E. Wallace, Jr. I was influenced first of all by his writings. His books, like “A Review of the Versions,” “Number One Gospel Sermons,” “Bulwarks of the Faith,” “The Gospel for Today,” were books that I read very early on after my conversion. They helped me to see a way of thinking about the scriptures I had not considered. Then I came across the only recordings that still exist and I love to hear him him preach. In his debates with errorists and his defense of the truth through his editorship of the Gospel Advocate he did immense good. He made a great impact on me as well as on the brotherhood.

Another man who influenced my thinking greatly was Thomas B. Warren. Brother Warren had studied philosophy and logic and, in my opinion, there was not his equal in logical thinking and clear reasoning in the brotherhood. His debates with Antony Flew and Wallace Matson were great examples of his reasoning ability and great victories for the cause of Truth. His books, like “The Bible Only Makes Christians Only and the Only Christians,” are classics of Christian reasoning and defense of the Truth. His writing is not the flowery or showy type so often seen today but it is clear and rational and scriptural. We need more men like him who are unashamed to stand for the truth and are equally able to defend it.

Brother Garland Elkins has also had a profound impact upon me. I can listen to brother Elkins preach for hour on end and never grow tired. His nimble recollection of scripture and his meek but forceful presentation of the truth and defense of it are a pattern for me in my preaching, though I fall far short of his example. His lessons are filled with book, chapter and verse preaching and quotation of scripture, but they also contain the occasional anecdote that brings the point home. He has a great sense of humor, as well. I remember on one occasion in Kentucky when he was encouraging others to attend the Spiritual Sword lectureship, he said “You want to go to heaven, don’t you!” Every young preacher ought to listen to his sermons and learn from them.

Brother Robert Taylor has also been a good example to me and of those that love the word. His dedication to the study and memorization of the scriptures should be taught to every young gospel preacher. Brother Taylor is also a prolific writer. His writings should be in every, Every EVERY library of every faithful gospel preacher and every faithful church. His work on the defense of the King James version of the Bible is in the same category as brother Foy E. Wallace’s works on that subject. As an aside, I remember on one occasion my brother and I were waiting in a hotel room for the next session of a lectureship to start and, to pass the time, we played basketball in the hotel room with the trash can and a wad of paper. We made a little noise. As we went out of the hotel room brother Taylor was coming out of the room next to us. I always wandered if and worried that we disturbed him.

Another brother who made an impression on not only me but also the whole brotherhood was Guy N. Woods. Brother Woods was a first-class Bible scholar and his commentaries are second to none. I only made it to hear him preach in person once, but I relished the opportunity! If you disagree with bother Wood’s position on a passage, you had better thought out your reason very clearly and scripturally. His voice and preaching style were distinctive. There will never be another Guy N. Woods.

The instructors at the Memphis School of Preaching also had an important impact upon me. Brother Cates’ tireless work ethic and brother Curry’s knowledge of history impressed me greatly. Brother Renshaw and brother Hearns will always be remembered, as well. But of all the instructors there, brother Keith Mosher, Sr. stands out the most to me. The quality which most impresses me about brother Mosher is his ability to teach. To this day whenever I hear brother Mosher speak, I still learn something I never knew before. Jesus, of course, was the Master Teacher and so teaching is an important part of the preacher’s work. Brother Mosher does this as well as anyone I have ever heard. He is always a favorite of the students at the school.

Brother Gary Colley is another great gospel preacher who has influenced me. He has a tremendous knowledge of God’s word and is such a Christian gentleman. He has a great sense of obligation to the Lord. I recall on one occasion he was scheduled to speak at a congregation which had fellowshiped those who were in error. Even though the event had been scheduled, and even though it meant a loss for him in several ways, he wrote the brethren there and told that he could not, under those circumstances, hold the meeting for them. He chose to stand for the truth rather than to enjoy the accolades of a few unfaithful brethren. That example still stands out to me as a great example of Christian courage.

There are so many others I wish I could mention. I know I have left out many others. Brother Roy Deaver, Wayne Coats, Wayne Jackson, Ira Rice, Jr., Franklin Camp, William Cline, Frank Starling, O. B. Porterfield, Dean Fugett, Dub McClish, Johnny Ramsey, Ben Vick, Jr., H. A. Buster Dobbs, Bill Jackson, Gus Nichols, H. Leo Boles, J. W. McGarvey, Earl Geiseke, J. Noel Meridith, all the great restoration preachers, and on and on the list could go. These men are deserving of honor, not just for their influence on me, of course, but for the work they have done and continue to do for the Lord. It is my prayer that Christians everywhere have good, sound influences on them and honor those who do influence them for the right.

Eric L. Padgett

Are you such a man as the Lord can use?

Athletes who compete in important contests like the Olympics train many years to qualify themselves just for a chance to be victorious. Doctors spend many hours in school and training so that they can be as prepared for their work as possible. Some men love their country so much that they are willing to lay down their lives in its service. The founding fathers pledged their lives, their fortunes and their sacred honor to forge a nation founded on liberty. These people and many others like them, at least the ones that are successful, share certain common traits: passion, dedication, commitment, and zeal, to name a few things. They are worthy of notice and praise.

Yet, while we consider their accomplishments and victories impressive and worthy of praise, when held up against the importance of the gospel they all ring so very hollow. The doctor may save a precious human life, but the gospel saves a incomparably valuable soul. A soldier may defeat a temporal foe and bring about temporary peace, but the gospel brings about eternal peace with God and the defeat of both the enemy of man and God. The Olympian may win a gold medal but the gospel’s victory heralds in an incorruptible crown that fades not away. The difference between the two is so vast as not to be subject to description.

As Christians, we have so much for which to strive, so much is at stake, and yet so often we offer so little, we sacrifice so very little for it. When I consider the Herculean efforts of men like Noah, who spent decade upon decade of his life laboring to build the ark, to fulfill God’s will in the face of blistering ridicule; when I think of men like Abram, who left his homeland to go to a land he had never before seen and was willing to offer up to God the most precious things of his life; when I think of the prophets who, through the sorest of persecutions, often leading to their tragic death, nevertheless spoke with boldness the word of God; when I think of the apostles, especially the great apostle Paul, who gave up all that he had accomplished in life to bring the saving Gospel of Jesus Christ to a lost and dying world only to be persecuted, imprisoned and martyred; when I think of these great men I am impressed deeply with their strong conviction and unwavering faith and am caused to blush in shame that my own meager efforts are so trifling small, so ineffectual, so weak.

God wants men to serve Him who have strong convictions, men who will not bend with every false wind of doctrine that blows across the land, men who will not fold under the slightest pressure of opposition, men who stand in the gap, men who stand on the Lords’ side no matter what may be the consequence. While other men fold and fall behind because of trials, whether small or great, God wants men who stand firm, resolved and unmoved. God wants men of courage and conviction.

Do you believe the Lord’s promises? Do you trust Him? Are you willing to sacrifice all, to leave nothing behind? If you know a thing is right, if you know it is God’s will, then stand up and be counted. Grow in the knowledge of His will then stand up and speak out! Do not waiver. You have no assurance that you will not be ridiculed. You have no assurance that you will not suffer at the hands of men less convicted. You have no assurance that you will not suffer loss. You have no assurance that it will be at all easy. Indeed, you can rest assured that when you stand unmoved for the Lord you will face opposition of the most serious kind. You will be tested. Count on it.

But the Cause is unquestionably worth it. The stakes could be no higher. The need for men whose character is tempered enough to do the job is clear.

Are you such a man as the Lord can use?

Doctrine of Proclamation (4)

This is the final installment on the Biblical Doctrine of Proclamation, our study of the words descriptive of the kind of preaching in which inspired men in the first century engaged and of which God approved. The references are all found in the book of Acts.

Teachers (DIDASKALA) – 13:1: This word is variously translated in the New Testament as master (Matt. 8:19, of Christ; Matt. 10: 24, of any teacher; John 3:10, and of the Jewish Pharisees), teacher, and doctor of the Jewish law (Luke 2:46). According to Thayer it means one who is fitted to teach or thinks himself so. This word does not inherently imply good or bad, only the context can determine which (cf. II Tim. 2:11 with 4:3).  

peter_preachingA master is one who is accomplished in his work.  A master woodwright has reached the point where his knowledge and skill is of the highest quality.  Those who take upon themselves the grave responsibility of teaching publicly, must be masters, hence eminently knowledgeable and skilled, in the use of scripture, language, reason, and persuasion.  A master woodwright whose work is shabby would not last long in his trade.  A preacher who unskillfully uses the tools of his trade can cause untold eternal harm to precious and growing souls.

Reasoned (DIELEGETO) – 17:2: The Analytical Greek Lexicon defines this word as “to discourse, argue, reason; to address, speak to; contend, dispute.” Preachers of the gospel are to reason “out of the scriptures” (Acts 17:2), reason daily (Acts 19:9), and reason with others as long as it takes (Acts 20:9- cf. I Tim. 4:2).   Paul reasoned of righteousness, temperance, and of judgment to come and it caused Felix to tremble (Acts 24:25; II Tim. 4:2).

This word justifies logical, necessary inference from what the scriptures imply.  To reason is to be in a mental confrontation.  Paul compares the Christian life to warfare. Hence we are to put on the whole armor of God, including the sword of the Spirit, “which is the word of God” (Eph. 6:17).  We are to battle against “spiritual wickedness in high places (Eph. 6:12; II Cor. 10:4,5).

The Lord’s church grew when it engaged in rigorous, spiritual battle with the religious error that surrounded the camp of the saints.  The Lord’s church today has ceased to grow as it has in the past not because it hasn’t compromised, but because it has called a truce with error and the errorists have infiltrated–no, rather, have been invited into–the city of God.  We need more men skilled in the ability to reason and who will confront, not coddle, the pervasive errors of the day.

Opening (DIANOIGO) – 17:3: This word means to “open thoroughly, literally (as a firstborn) or figurative (to expound).  It is also used of the ears of the deaf being opened (Mark 7:34).  Gospel preaching should enlighten the hearer with a better understanding of God’s will.  Preaching should be plain enough for all to understand (Hab. 2:2).

Alleging (PARATITHEMI) – 17:3:  In Acts 16:34 the Philippian jailer is said to set meat before Paul and Silas. The ideal then, is to “set before.”  Gospel preachers are to make plain (DIANOIGO) the message and set it before the hearers.  While, as stated earlier, the sermon should not be aimed at simpletons, neither should one try to overwhelm the hearer with verbiage.  And yet, the sermon should challenge the hearer to grow in grace and knowledge (II Pet. 3:18).  If the gospel is plainly set before the hearers, then it becomes their responsibility to respond to it (Rom. 10:13-17).

Declare (KATANGELLO) – 17:23: To “declare” is “to announce, proclaim, laud, celebrate.” Thayer defines it as “to announce, declare, promulgate, make known, to proclaim, publish with the intended idea of celebrating, commending, openly praising.” We should never apologize for the preaching of the gospel regardless of who it may offend. What should we be ashamed to preach? The resurrection (Acts 4:2), the word of God (Acts 13:5), that men have sins and that there is a plan by which they can be forgiven (Acts 13:38), Jesus (Acts 17:3), God (Acts 17:23), faith (Rom. 1:8), the testimony of God (I Cor. 2:1), the gospel (I Cor. 9:14), and the Lord’s death {Lord’s supper} (I Cor. 11:26)?  How can we be ashamed to speak these things? “And oh may this my glory be, that Christ is not ashamed of me!” (Tillet S. Tedlie).  

In a world where even the most offensive acts are celebrated on the air waves, in magazines, by educational institutions, and even in the highest political offices in the land, gospel preachers need now, as much as ever, to publish the good news of the glad tidings of salvation. Preaching the gospel of Christ is an awesome responsibility that no one should take lightly. Precious souls lie in the balance. When the truth of the gospel is forcefully proclaimed today with the same fervor, strength of reason, fearless confidence, and sober dignity that it was proclaimed with in the first century, souls will be added to the Lord’s church and God will be exalted in the minds and hearts of men. May the Lord raise up gospel preachers who will, with great courage, publish the message throughout the land.

Eric L. Padgett

Doctrine of Proclamation (3)

We continue our study of the words descriptive of the kind of preaching in which inspired men in the first century engaged and of which God approved. The references are all found in the book of Acts.

20400pPreached (EUENGELISATO) – 8:35: This word “is almost always used of the good news concerning the Son of God as proclaimed in the gospel” (except in I Thess. 3:6).  Observe that the preaching was from the scriptures. The scriptures make us wise unto salvation (II Tim. 3:15). The completed revelation of God’s word forms the body of doctrine from which sermons are to be preached (Eph. 4:11-15; Rom. 6:16,17; Tit. 2:1; Gal. 1:6-9, 23; Jude 3; II Tim. 4:1-5; 3:16,17). Note, too, that Jesus was preached from the OT. This teaching from the Old Testament about Jesus led to teaching doctrine (e.g., the necessity of baptism).  Preaching Jesus means preaching the good doctrine.  Those who teach other than wholesome doctrine are to be withdrawn from (I Tim. 6:3-5).

Proving (SUMBIBAZON) – 9:22: According to Thayer this means to put together in one’s mind, to prove, to demonstrate. Paul so thoroughly constructed an undeniable argument for the deity of Jesus that it confounded the Jews. Christians are commanded to prove all things (I Thess. 5:21). Thus, Christianity is rational and logical (Rom. 12:1,2). Preachers of the gospel must give sufficient thought to the sermon they preach to make it logically coherent.  The sermon is to come to a point.  They must also prepare to deliver it in a way that convinces and moves the hearer to respond.  Unprepared delivery takes away from even the most well designed lesson.

Disputed (SUNEZETEI) – 9:29: To dispute is to seek, ask, or inquire with another; deliberate, debate, to hold discourse with, argue, reason, to question, dispute, cavil. This word is used of the Pharisees as they “questioned” with Jesus, tempting Him by seeking a sign (Mark 8:11). It is also used of Stephen in Acts 8:9. Verse 10 states, “And they were not able to resist the wisdom and the spirit by which he spake.” It is not wrong to debate, as long as the truth is preached in love, both for the truth itself and for the souls of men (Eph. 4:15). Alexander Campbell wrote of the controversial nature of Jesus in the very first issue of the Millennial Harbinger that Jesus “never sheathed the sword of the Spirit while He lived; He drew it in the banks of the Jordan and threw the scabbard away.”

Rehearsed (ARXAMEVOS) – 11:4: “Peter confines himself to a careful recital of those incidents mentioned in the preceding chapter…” There is great good accomplished by the rehearsal or review of past events. It is especially scriptural to preach the same lessons once and again. Paul wrote, “To write the same things to you, to me indeed is not greivious, but for you it is safe” (Phil. 3:1). Every preacher should only have one gospel sermon. There may be different ways of presenting the same message, but the message of salvation should always be there, always designed to instruct the hearer to render obedience to Christ.  

Paul’s wrote: “And I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the testimony of God. For I determined not to know any thing among you, save Jesus Christ, and him crucified” (I Cor. 2:1-2). Preachers should not let their desire for novelty or style interfere with the simple proclamation of the good news of Jesus Christ. Never sacrifice truth for invention or entertainment. Worship is not a spectator’s sport or a sport of any sort. If the hearer is not moved by the stirring truth of the gospel powerfully and rationally delivered, regardless of how many times it has been heard, then anything else that may move the hearer, moves the hearer for the wrong reason.

Expounded (EXETITHETO) – 11:4: According to the Analytical Greek Lexicon, this word means “to place outside, put forth; to expose; to set forth, declare, explain.” This word gives authority for interpretation. Indeed, without interpreting the Bible we could not understand it. Preachers are in the business of explaining the scriptures (cf. Neh. 8, esp, v. 8). Aquilla and Priscilla expounded the way of God more perfectly to Apollos (18:26) and Paul expounded the truth to all that would come unto him in Rome when he was in his first captivity (28:23). This all implies that one has studied the word and has garnered something from it to present.

More next week.

Eric L. Padgett

Doctrine of Proclamation (2)

We continue our study of the words descriptive of the kind of preaching in which inspired men in the first century engaged and of which God approved. The references are all found in the book of Acts.

 SaintPeterPreachingTheGospelInTheCatacombs_by_JanStyka1858-1925

Testify (DIEMARTURETO) – 2:40: The Analytical Greek Lexicon gives the following definition: “To make solemn affirmation, protest; to make a solemn and earnest charge; to declare solemnly and earnestly.” The “witness” (MARTURION) is intensified by the preposition “through” (DIA). This word emphasizes three aspects of gospel preaching: truth, teaching, and a solemn charge (cf. I Tim. 5:21; II tim. 2:14; 4:1). Although we cannot testify or witness in the sense in which the apostles did (see Acts 10:41), we can solemnly affirm the truth, protest the wrong and charge others to obey.  

Implied in all this is that there should be no frivolity in gospel preaching. This does not mean that good, purposeful humor should not be occasionally employed.  It does mean that because the subject matter is of such eternal importance and enormous magnitude, the task of preaching the gospel to others should not be taken lightly (II Cor. 5:9-11).  Diligent study and preparation for preaching must be second nature to the gospel preacher (II Tim. 2:15; 4:13).  

Exhort (PAREKALEI) – 2:40: To exhort is “to call for, invite to come, send for, to call upon, exhort, admonish, persuade, to beg, beseech, entreat, implore.” Vine States: “To call on, entreat; to admonish, exhort, to urge one to pursue some course of conduct (always prospective, looking to the future, in contrast to the meaning to comfort, which is retrospective, having to do with trial experienced).”

This word is used of the Ethiopian nobleman when he besought Philip to join him in the chariot (Acts 8:31). Paul also used this word of himself when he besought the Lord to remove his thorn in the flesh (II Cor. 12:8). The Bible teaches that our exhortation should be by the mercies of God (Rom. 12:1), by the authority of Christ (I Thess. 4:1), out of love (Philem. 9), growing daily (Heb. 3:13), and coupled with reproof, rebuke, and longsufferingness (I Tim. 4:2). Faithful Gospel preaching should always bring the hearers to be motivated to action.

Boldness (PARRESIAN) – 4:13: A combination of definitions reveals that boldness involves freedom in speaking, unreservedness of utterance, the absence of fear in speaking boldly. It involves a licence to speak; an authority, confidence, assurance, frankness, openness in making truths known. To speak with plainness, perspiciousness, unambiguousness, free and fearless confidence before all. To have cheerful courage, the deportment by which one becomes conspicuous or secures attention.

Peter and John’s bold proclamation of the gospel in the face of opposition should really be no surprise. They were simply following the example of their Lord (cf. Mark 8:32; John 7:26). However, the transformation of Peter from one who rebuked the Lord for His boldness to one who was himself bold is quite a commentary upon the gospel’s power to change men’s lives and upon the way the gospel should be preached.

Indeed, it should embolden gospel preachers, and all Christians, to know that they declare a message so powerful (Rom. 1:16).  The teaching of Peter and John was a confident and unambiguous presentation of the truth in the face of real and serious opposition.  The apostles did not water down the gospel to placate the assembled inquisitors but with cheerful courage and fearless confidence proclaimed that Christ was the only source of salvation (4:12).

Power (DUNAMEI) – 4:33: Power means might, strength, or force. This word has reference to the miraculous power which accompanied the teaching of first century, inspired men in order to prove it’s validity. (cf. John 20:30,31; Heb. 2:2-4). Every time this word (DUNAMIS) occurs in the book of Acts it has reference to the miraculous. This was not just miraculous power, but “great” (MEGA) power. Although we do not possess the miraculous, we have the divinely confirmed word of God. Therefore, when we preach the pure gospel of Christ, we have the power (DUNAMIS) of God unto salvation (Rom. 1:16). And the result will be the same as it was then: “great grace was upon them all.”

Taught (EDIDASKON) – 5:21: “To teach in a public assembly; to direct or admonish; to hold discourse with others in order to teach them; deliver didactic discourses; to impart instruction, to instill doctrine into one.” According to the International Standard Bible Encyclopedia, this “usual word for `teach’ in the N T signifies either to hold a discourse with others in order to instruct them, or to deliver a didactic discourse where there may not be direct personal and verbal participation. In the former sense it describes the interlocutory method, the interplay of ideas and words between pupils and teachers, and in the latter use it refers to the more formal monologues designed especially to give information.”

This proclamation was both public and private on a daily basis (Acts 5:42). Notice, too, that when the apostles received the word to preach, even though their life was in immediate peril, they responded promptly.  Furthermore, this teaching, like the teaching of Jesus Himself, was not done in a secret (John 18:20).  According to the angel’s instruction they went to the temple and taught openly.

Eric L. Padgett

Doctrine of Proclamation (1)

Those who teach and preach the gospel publicly have an awesome responsibility placed upon their shoulders (James 3:1).  It is instructive and beneficial to gospel preachers today, as well as to every obedient child of God, to carefully study the words chosen by the Holy Spirit to describe God-approved preaching.  The book of Acts, replete with examples of approved gospel preaching by men who were taught by the Master and led by the Spirit of God, provides for us perhaps the richest description of acceptable proclamation of truth. While the following list is certainly neither exhaustive nor complete in its application, it is hoped that it might form the basis for further reflection by those interested in conforming their preaching to the pattern revealed in the New Testament.
preachingthegospel
Lifted (EPERE) – 2:14: This word is used of the eyes (Matt. 17:8), head (Luke 21:28), hands (Luke 24:50), a sail (Acts 27:40), man (II Cor. 11:20), and “every high thing” (II Cor. 10:5), as well as the voice (Acts 2:14 et. al.).  It means to lift up, raise, elevate; to hoist; and when used of the voice, to lift up the voice, to speak in a loud voice. Although his sorrowful sobs of denial had filled Jerusalem earlier, Peter’s voice was now raised in prophecy and praise.

This word is not suggestive of “yelling” or “hollering” as so many modern, denominational preachers–and, unfortunately, even many in the Lord’s church–are wont to do, but of confidence.  Christians carry a message that is desperately needed by the world.   Peter, along with the other apostles, with a confidence that grew out of knowing the Lord was resurrected from the grave, raised the volume of his voice that he might be heard above the noise of the crowd.  Just as a sail might be hoisted to catch the winds, or as the eyes are lifted to catch a glimpse, Christians must raise their voice so that the gospel can be heard.

Said (APEPHTHEGXATO) – 2:14: This word is “expressive of the solemnity of the utterance” and shows “that St. Peter’s words were inspired.”  It was not used of ordinary speech in the LXX, but of the speech of prophets and it was used by the Greeks of the sayings of the wise and philosophers.  Thayer says of this word, “belonging to dignified and elevated discourse.”  Gospel preaching is not to be childish or vulgar.  While it is true that a sermon should be able to be understood by common folk (Mark 12:37), there must be a dignity about the lesson.

Just as those who study God’s word are noble (Acts 17:11), those who preach it should be dignified. Nor should God’s word be aimed at simpletons. Gospel preaching should appeal to the intellect (Eph. 5:14-17; II Tim. 2:15) as well as to the emotions (Acts 24:25).  This word is found only three times in the New Testament, all in Acts (Acts 2:4,14; 26:25).  In 2:4 it is used of the Spirit-inspired “utterance” that was given to the apostles in the baptism of the Holy Spirit on the day of Pentecost.  In 26:25 Paul contrasts his speech with that of a madman, which he was accused of being.

(To be continued)

Eric L. Padgett