I suppose that as long as men have been preaching the gospel there have been debates over what it really means to “preach the gospel.” Too often this phrase is used as a slogan and is treated as if it were self-defining.
More than a few people leave churches on the basis of the claim that the preacher is “not preaching the gospel.” Sometimes that is demonstrably true (though few take the time or make the effort to demonstrate it), at other times it simply indicates that the critic does not know what to listen for in the pastor’s pulpit ministry.
Paul wrote, “Woe to me if I do not preach the gospel!” (1 Cor. 9:16). What does that mean to the preacher and to the congregation that sits under his ministry?
It is an important question. God has ordained that through the preaching of the gospel men are to be saved (1 Cor 1:21) and the church built-up (3:10-15). Therefore, lives are hanging in the balance. We had better know what we are doing!
Paul’s message to the elders from the church(es) in Ephesus (Acts 20:17–35) will shed some helpful light on this question. In this message, Paul uses five (parallel) phrases to characterize his ministry among the believers of Ephesus.
Let’s look at each of these phrases in turn. (I’m going to take them in a different order from that in which they appear in the passage.)
Proclaiming an historical event
First, to “preach the gospel” means to proclaim the redemptive-historical message concerning Jesus — in particular, his death and resurrection. Paul says he “testif[ied] to the gospel of the grace of God” (v. 24).
This is actually what the term “gospel” means in the specific NT sense. In 1 Corinthians 15, Paul summarizes the content of his message of “good news:”
For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures… Whether then it was I or they, so we preach and so you believed. (vv. 3–4,11)
Elsewhere Paul spoke of the cross-centered character of his preaching: “For I decided to know nothing among you except Jesus Christ and him crucified” (1 Cor. 2:2; cf. Gal. 3:1).
As J. Gresham Machen never tired of emphasizing, “salvation” according to the Bible is rooted in history. Apart from the redemptive accomplishment of Jesus, the incarnate Son of God, sinners have no hope of the forgiveness of sin and reconciliation with God.
Thus preaching is first and foremost the proclamation of an historical event. If you read the apostolic sermons in the book of Acts, when directed toward an unbelieving audience (Jew or Gentile), they are all declarations (in one way or another) that Jesus died and then arose from the dead.
This does not mean that every sermon must be about the atonement, but it does mean that all faithful preaching must be oriented toward the redemptive accomplishment of Christ.
The call for a response
Authentic preaching of the gospel includes the call for a specific response. Paul “testif[ied] both to Jews and to Greeks of repentance toward God and of faith in our Lord Jesus Christ” (v. 21). In this, Paul was following the example of Jesus himself:
Jesus came into Galilee, proclaiming the gospel of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” (Mark 1:14).
Indeed, in Luke’s version of the “Great Commission,” Jesus commands “that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem” (Luke 24:47).
Thus Paul here focuses our attention on preaching as the particular call of God to men who are lost, dead in their transgressions and sins (Eph. 2:1). It is a call to turn from their rebellious self-reliance, and surrender themselves in grateful trust to the Savior.
Faithful preaching must seek and find men where they are. Preachers must speak to them frankly about their sins and their need of a Savior. Preaching must aim at the conversion of men — both the initial conversion to saving faith, and the ongoing “conversion” of daily repentance and faith — that “cross-bearing” which constitutes Christian discipleship (cf. Luke 9:23).
Such a focus will keep sermons from becoming abstract or diffuse. It will also preserve preaching’s powerful hortatory character. It is not only the “evangelistic sermon” which must contain the call to conversion — every sermon (to one degree or another) should.
Systematic comprehensiveness
Preaching the gospel incorporates the comprehensive message of the Bible (worldview) — “I did not shrink from declaring to you the whole counsel of God” (v. 27).
Paul understood that all Scripture is profitable (2 Tim. 3:16–17). Man is to live by every word that comes from the mouth of God (Deut. 8:3; Matt. 4:4). And Paul understands the cosmic implications of the confession, “Jesus is Lord” (e.g., Col. 1:15–25; Rom. 8:18–25). Thus he was concerned to introduce his hearers to the broad scope of biblical teaching — to the “systematic theology” of the Bible.
If Christians are to be properly discipled so that they can meet the challenges of the twenty-first century — with its resurgence of paganism and imperialism — pastors must take pains to introduce them to the broad scope of biblical teaching.
We live in an age that is intolerant of anything that seems “theoretical.” As a consequence, systematic theology — instruction in what the Bible has to say about various topics (e.g., God, creation, human nature, sin and salvation, conversion, etc.) — is not as important to the life and piety of the church (even the Reformed churches) as it once was. This also explains why the church often lacks energy and perseverance in its practical tasks. Theology is the fuel of service. Faith that does not take in substantial amounts of biblical truth (theology) will quickly run out of gas.
Preaching that is faithful to the Bible and follows Paul’s own example will be characterized by comprehensive and balanced content.
Biblical practicality
Preaching the gospel includes drawing out the practical applications of the gospel for the daily living of God’s people. Paul declared, “I did not shrink from declaring to you anything that was profitable, and teaching you in public and from house to house” (v. 20).
Because Paul knew that all Scripture is profitable (2 Tim. 3:16–17), and that the truth accords with godliness (Titus 1:1), Paul was not hesitant — as some of his disciples have become — about drawing out the “practicalities” of the Scriptures.
The Westminster Shorter Catechism reminds us, “The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man” (Q/A 3). Therefore, biblical preaching must have a strong ethical dimension. Preaching must have its practical usefulness. John Newton wrote, “I set no value on any doctrinal truth, further than it has a tendency to promote practical holiness.”
Like the Scriptures themselves, preaching must teach, rebuke, correct, and train in righteousness so that the hearers may be “thoroughly equipped for every good work” (2 Tim. 3:17 NIV).
In Ephesians 4:11–12, Paul explains that the risen Christ gave pastors and teachers to build up the church by equipping God’s people for works of service. This means that one of the central purposes of the preaching ministry within the church is to equip and train believers for their service to Christ.
Passionate pleading
Someone has described preaching as “passionate personal pleading.” Paul would certainly agree — “I did not cease night or day to admonish everyone with tears” (v. 31).
Too often (Reformed?) preaching is cold, remote, and seemingly indifferent to its impact on flesh-and-blood human beings. The pastor has not done his work if he has not begged men to turn from their sin and trust in Jesus.
This is hard for preachers to learn. It’s easier to bully than to beg. Begging is humiliating. Some people have never begged for anything in their life. But love has no pride when it is pleading with sinners to be reconciled with God. Its worth our tears. The eternal destiny of the men and women that sit in the pews is at stake.
From these brief comments I trust we can all — preacher and listener alike — get a clearer picture of Paul’s own understanding of his public preaching ministry as well as his more private instruction “from house to house’ (v. 20).
As you can see, it is a rich conception. Paul had a sense of the breadth of his preaching task, but never lost sight of its particular focus and practical purpose. Faithful preaching (and listening) will have the same powerful usefulness for the building up and equipping of the saints of works of worship and service.
