GOSPEL PREACHING

There is God’s sovereignty at work in the grace that calls sinners to salvation. Yet, there is also human responsibility in the Gospel declaration by the witness and the Gospel reception by the hearer.  How, this works has been the subject of theological debate for 2000 years of church history that I will not try to settle today. How it works, I may not understand, but that it works is undeniable, “knowing…your election by God.”  Gospel preachers call out the called.

In Gospel preaching there is PROCLAMATION, “in word.”  The facts of the Gospel—the vicarious crucifixion and victorious resurrection of Jesus—must be faithfully preached. The sower must sow the seed. We are not responsible for the condition of the soil, but the casting of the seed.

In Gospel preaching there is EXPECTATION, “in power.”  The Gospel is the power of God for salvation to all who believe (cf. Rom.1:16). We are not called to sort out who the called may be, but to have confidence that if we are faithful to the Gospel, the Gospel will be forceful to do its work. It is the power of the message and not the persuasiveness of the messenger that matters.  If I can talk someone into a decision, someone else can talk them out of it!

In Gospel preaching there is CONSECRATION, “the Holy Spirit.”   It was not the powerful personality of the Apostle that wrought conversion. In fact, Paul was not impressive in his appearance or charming in his style (cf. 1 Cor.2:1-5). True Gospel preaching flows from a vessel fully consecrated to God so that the fullness of the Spirit poured in may then be poured out. Gospel preaching is a Divine transaction.

In Gospel preaching there is CONVICTION, “much assurance.”  The meaning of the word is, “conviction,” and so the ESV renders it. There must be conviction in the preacher—a confidence in the truthfulness of our message—that will produce conviction in the hearer. He or she will be convicted of sin, righteousness, and judgment through the Spirit’s work (cf. John 16:7-11).  One will not be converted until they are convicted. Someone isn’t saved until they realize they are lost.  Then, those who are converted  have the conviction that if they look to Christ by faith He will save them.

In Gospel preaching there is IDENTIFICATION, “what kind of men we were among you for your sake.”  A good shepherd abides with his flock. They see the consistency of his walk and then will listen to the communication of his words. He can identify with them in their hurts and difficulties, with their hopes and dreams. They do not see him as a man isolated from them, but identified with them—as God’s man, yet still just a man.  The Gospel preacher is not a hireling who serves for his sake, but for the sake of the sheep.  His preaching is not lofty theory, but down to earth reality.  It is not speculation spoken from an ivory tower, but identification from a man who holds a Bible with a hand that has had dirt under the fingernails.

In Gospel preaching there is REPRODUCTION, “And you became followers of us and of the Lord, having received the word in much affliction, with joy of the Holy Spirit.”  It is not a momentary decision that fades with the feeling or withers under opposition or disappointment.  It was not a superficial response, but a persevering commitment that was made. True faith produces works—genuine profession produces a godly practice.  The reception of the seed of the Word will yield the reproduction of the Lord in the fruit of the Spirit.

Let us pray that God would so bless our preaching. After all, such preaching is in reliance on Him. We must be prepared to preach, but cannot unless we abide in Christ.  As the old hymn underscores, “All is vain unless the Spirit Of the Holy One comes down; Brethren, pray, and holy manna Will be showered all around.” (George Askins)

PENTECOST: THE BIRTHRIGHT OF BLESSING

When the Day of Pentecost had fully come, they were all with one accord in one place.  And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled the whole house where they were sitting.  Then there appeared to them divided tongues, as of fire, and one sat upon each of them.  And they were all filled with the Holy Spirit and began to speak with other tongues, as the Spirit gave them utterance.  (Acts 2:1-4)

Pentecost marked the birth of the church.  Should it not also be seen as establishing God’s blessing as the church’s birthright, as well?  We might debate how many of the supernatural signs of that original event are meant to be replicated today.  There are those who insist on ecstatic utterance as a valid gift still.  Do we then demand a rushing mighty wind and tongues of fire over our heads also?  My purpose, however, is not to degenerate into a debate on those matters, but to focus on where we all ought to agree—that it is certain that there are elements of the first century Pentecost that every pastor should seek for the church in the twenty first century.  I am not a Pentecostal in terms of denomination, but I ought to be in terms of dynamic!

The church’s birthright today, as then, is one of PENTECOSTAL PRAYER (v.1).  This is where the blessing began.  They didn’t work something up with a program, but they called something down in prayer.  Until the church recovers fervency and faithfulness in our prayer meetings, we will never see the blessing God desires for us.

The church’s birthright also includes PENTECOSTAL POWER (v.2-13).  We have come to a time Paul warned us about when churches have, “a form of godliness but denying its power” (2 Tim.3:5a).  Old evangelist Vance Havner used to say, “You can be straight as a gun-barrel theologically, and empty as one spiritually.”  While we dare not abandon doctrinal purity, we must insist on divine power to accompany it!

Furthermore, the church’s birthright features PENTECOSTAL PREACHING (v.14-40).  Peter set the pattern that Spurgeon would later imitate, “Wherever I take a text, I make a beeline to the cross.”  Preaching that God honors is that which is founded on the Scripture and focused on the Savior.  There is exposition, application and invitation.

Another aspect of the church’s birthright is PENTECOSTAL PRODUCTIVITY (v.41-45, 47b).  Sinners were evangelized and saints were edified.  The church grew outward in its Gospel witness, grew upward in its glad worship, grew deeper in its grounding in the Word and grew stronger in their unity and support of one another.  Is that how it is at the church you and I lead?

Finally, the church’s birthright leads to PENTECOSTAL PRAISE (v.46-47a).  Joy was pervasive.  Celebration marked their gatherings.  They were swept away in love for Jesus and what He had done for them!  Nobody dreaded going to a gloomy church service, but were drawn to a glad worship expression.

I pray that our churches will experience a taste of Pentecostal wine this Sunday!