A preachers' beautiful feet

murjahel · Sep 30, 2011

Galatians 1:8-9
"For though we, or an angel, preach any other gospel unto you than that which we have preached unto you, let him be accursed.
As we said before, so say I now again, if any man preach any other gospel unto you, than that ye have received, let him be accursed."

There are many false doctrines out there. They are usually begun by those who denigrate the Word of God and do not want it to be THE Authority by which we judge all doctrines.

Paul foresaw many coming with other doctrines.

There are some wanting to begin new dogma, start new doctrines under the false assumption that that is what they have a right to do.

The whole concept is un-Biblical, and errant.
The gospel given in the Bible is the gospel to which we are to adhere.

There is no new gospel coming from the mouths of some thinking they are the new lord for this age.

Preachers of the Lord are to preach the gospel, the good news...　

murjahel · Oct 2, 2011

A preacher is to have a 'shepherd' nature. We call preachers to be 'pastors' often. The name refers to being a 'shepherd.' Of course, a preacher is never the 'Good Shepherd', i.e. Jesus Christ. Yet, we are commanded as was Peter, to 'feed His sheep'.

Imagine a shepherd who leads to green pastures, makes still water for the sheep to drink, protects, and anoints their wounds. That is all beautiful.
Yet, imagine that same shepherd having a nature that allows those sheep to wander near the cliff of destruction unhindered. Imagine a shepherd who would make himself feel less convicted by those sheep who fall over that precipice, by saying 'there is no precipice'. Denying the danger that is there, does not alleviate the guilt of the false shepherd who simply denies the danger they allow the sheep to fall into.

To deny 'hell' in sermons and in shunning the many, many Scriptures that speak of eternal hell, does not alleviate the guilt of shepherds who let sheep go unwarned.

When the Good Shepherd came, and while He walked amidst His sheep here, He warned of 'hell' more than He promised of heaven. Not to scare them to heaven, for no one gets to heaven by fear of hell. The only way to escape hell is to accept the loving invitation to forgiveness in the One Who will someday take us to heaven.

The shepherd nature??? Do we have it? Do we want to 'make the sheep to lie down in green pastures?' or Do we allow the sheep to wander, unhindered by the precipe of danger?

Beautiful are the feet of the many saints who not only promise heaven to accepters of Jesus Christ, but who also warn the rejecters of hell fire's judgment and eternal nature.

murjahel · Oct 4, 2011

THE PREACHERS SHEPHERD NATURE

A preacher is to have a 'shepherd' nature. We call preachers to be 'pastors' often. The name refers to being a 'shepherd.' Of course, a preacher is never the 'Good Shepherd', i.e. Jesus Christ. Yet, we are commanded as was Peter, to 'feed His sheep'.

Imagine a shepherd who leads to green pastures, makes still water for the sheep to drink, protects, and anoints their wounds. That is all beautiful.
Yet, imagine that same shepherd having a nature that allows those sheep to wander near the cliff of destruction unhindered. Imagine a shepherd who would make himself feel less convicted by those sheep who fall over that precipice, by saying 'there is no precipice'. Denying the danger that is there, does not alleviate the guilt of the false shepherd who simply denies the danger they allow the sheep to fall into.

To deny 'hell' in sermons and in shunning the many, many Scriptures that speak of eternal hell, does not alleviate the guilt of shepherds who let sheep go unwarned.

When the Good Shepherd came, and while He walked amidst His sheep here, He warned of 'hell' more than He promised of heaven. Not to scare them to heaven, for no one gets to heaven by fear of hell. The only way to escape hell is to accept the loving invitation to forgiveness in the One Who will someday take us to heaven.

The shepherd nature??? Do we have it? Do we want to 'make the sheep to lie down in green pastures?' or Do we allow the sheep to wander, unhindered by the precipe of danger?

Beautiful are the feet of the many saints who not only promise heaven to accepters of Jesus Christ, but who also warn the rejecters of hell fire's judgment and eternal nature.
That loving shepherd will be recognized by the flock seen grazing quietly, walking safely near a ravine, because they trust the love of the shepherd. In the same way, preachers of the gospel, have the nature to make the sheep of the Lord to feel the peace and harmony of the Good Shepherd they serve.
The chores a typical flock try to add to the preacher, pastor, are a complex variety. They want many things to fill their time. The works and service they demand oft will keep the preacher from the communication and work that the Good Shepherd wants to bestow upon the preacher.
　
Homiletics is the preparation of the preacher, the preparation of the message that he/she delivers from God, and the art of delivering the message in a loving, informative way. The sermon is not the only product of
homiletics, the shepherd nature must also be a product of homiletics if it is to have done its true work. This study of homiletics is not designed just on how to make a sermon outline, and how to deliver it. The shepherd nature of the preacher must be achieved, or the homiletical study is worthless.

Shepherding is not a pastime, it is a serious calling. The work of a preacher is not just the sermon, it is the feeding and sustaining of the flock for which he has been given that sermon. The preacher is not charged with forcing the sheep to obey the message, not even Jesus would do that. The preacher is charged with obedience to God in delivering the sermon, the message from God. If the preacher does that, he/she has accomplished their work. If the sheep reject the message, that is not the failure of the preacher.

The failure of a preacher is to not have the shepherd nature, giving them the love for the flock, the desire to bring sustenance, healing, and rest to the flock. The shepherd nature causes the preacher to extend all effort to find the ones of the flock that wander, and to bring healing to the wounded of the flock. Yet, if the lost do not return to the fold, if the unhealed resist the healing balm messages of the preacher, the blame is not the shepherd/preachers.
If the preacher/shepherd does fail to deliver the sermon that God has bestowed to them, then the shepherd does bear some of the blame for the danger and doom that comes to the flock.

GAINING THE SHEPHERD NATURE

Many could write a book on this topic. Yet, with all the ideas out there to show us many variations, many of the very good, we need to see what God teaches us.

Jesus conftonted Peter with some teaching about being a shepherd to the Lords flock.

In order to preach as the Lord wants us to preach, to speak His message to this world, then we need to have a "perfect love". Preachers speak Gods message to Gods sheep, and are to be an under-shepherd for the Good Shepherd. Jesus wants to embolden us, and to empower us to do the works of the Good Shepherd in these last days without fear.

What is this "perfect love"? Jesus taught this to the disciples when He was manifesting Himself to them, on the shore, as they ate the bread and the meat.
　
John 21:15-17
15. "...Simon, son of Jonas, lovest (agapao) thou Me more that these?
He saith unto Him, Yea, Lord; Thou knowest that I love (phileo) thee.
He saith unto him, Feed (Gk = bosko = to feed, tend a flock, take care of, lead, defend)
My lambs (Gk = arnion = young Christ-like ones, for this word is used elsewhere in the Bible only of Jesus).
16. ... the second time, Simon, son of Jonas, lovest (agapao) thou Me?
He saith unto Him, Yea, Lord; Thou knowest that I lovest (phileo) thee.
He saith unto him, Feed My sheep (Gk. = probaton, older Christ-like ones, saved men in general).
17. ... the third time, Simon, son of Jonas, lovest (phileo) thou Me?
Peter was grieved because He said unto him the third time,
Lovest (phileo) thou Me?
And he said unto Him, Lord, Thou knowest all things;
Thou knowest that I love (phileo) thee.
Jesus said unto him, Feed My sheep (Gk.= probaton = saved men in general)."
　
Much ado has been made by Bible scholars about the use of the words "agapao" and "phileo" here in these verses. There is a great truth to learn, but often, I believe, it has been missed.
"Agapao" means "to love, respect, see the worth of..." and it is the same word for which we are commanded to love our enemies.

"Agapao is a high spiritual love that one can have for anyone, even enemies, for it does not denote any relationship except to recognize that even the most despicable of persons has spiritual value and potential in God.

"Phileo" is a love as close friends have for the other, it is stronger in that sense, for the agapao love would also be present in anyone having "phileo" love, and yet, because of respect, admiration, and a close relationship. There is more love to have, a valued love.

Twice Jesus asks Peter... "Do you love (agapao) Me?"
Peter says "Yes, Lord, I go beyond just recognizing your spiritual value, I admit to (phileo) a loving relationship and a valued close adoration for You."

Peter was not going to tell the Lord that he had learned to love Him as he had been instructed to love his enemies. Rather, Peter wanted the Lord to know of his relationship-based admiration, esteem, respect, and adoration for Him.

When Jesus asked Peter the third time, He used the word "phileo" and this broke Peter. He had twice told the Lord that he "phileo" loved Him, and now the Lord questioned that?!

Peter had denied the Lord three times, and now he had to affirm three times that he loved the Lord. Peter was humbled, and perhaps thought that Jesus was truly in doubt of Peter's love. He tells the Lord, "Thou knowest..."

We need to recognize that the Lord wants a special kind of love from us, if we are to be His preachers, to feed His sheep. A perfect love, a relationship kind of love with Him. We should not simply love Him because of Who He is, or because of What He did for us, or because He is One of the Godhead.

We need to have a relationship with Him, land able to speak to Him on a personal basis, have Him dwelling in us, and able to speaking through us. Peter claimed that type of relationship.

EVIDENCE OF HAVING THE "PERFECT LOVE"

Jesus tells Peter, that this relationship, that He is letting us know is a perfect love, will be evidenced by one fact, that we will "feed His sheep and lambs..." That means, if we come into the wonderful relationship with the Lord, we should only do it if we have the love (John 14:18-21, I John 4:15-19) that He demands.

"Sheep" are referred to 500 times in the Bible in referring to believers. There are many similarities between sheep and believers. Both often go astray. When astray by themselves, they are helpless. The shepherd can lead sheep, and they do not need to be "driven" as cattle. Sheep know the voice of their shepherd, and will not follow another shepherd.

John 10:5
"And a stranger will they not follow, but will flee from him, for they know not the voice of strangers..."

Remember, that the Lord wants to be in us, and we in Him, and then His "word" is to fill us, and we are to be speaking it, and the true sheep of the Lord will recognize His word, as it comes from our mouths. When we preach, if we are speaking words of the One with Whom we have a close, loving, relationship, the words will be recognized as being the Words of God.

John 7:17
"If any man will do His will, he shall know of the doctrine whether it be of God, or whether I speak of Myself..."

Therefore, our preaching in these last days, is to speak forth the rhema word of the Lord to His sheep. We need to warn, exhort, comfort, teach, encourage, and uplift His sheep. This is a feeding ministry for the last days...

Peter is told to "feed" other saints. Do we do that? If we want the manifestation, the revelation, the blessed presence of the Lord, we must be about His work! If we love Him... "Phileo," not simply "agapao" love, we will feed His lambs and sheep. Proof of our love will be the caring for, helping, leading, defending, and providing pasture for His flock. "Perfect love" is evidenced by the giving of love, not in simply receiving of love. We as a body of believers are told to "gather together" and to "exhort", that is to encourage, uplift, and strengthen each other.

Hebrews 10:25
"Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another; and so much the more as ye see the day approaching."

So, as a shepherd watches and cares for the flock, we should do the Lord's work of tending to the sheep, caring for the lambs of the Lord. The disciples had been taught by the Lord that He was the good Shepherd, and they were part of the flock.

Speaking of a "flock", let us recall that portion of John's gospel. Jesus tells us in John 10:
7. "I am the door of the sheep...
8. All that ever came before Me are thieves and robbers...
9. I am the door; by Me if any man enter in, he shall be saved, and shall go in and out and find pasture.
10. ...I am come that they might have life, and they might have it more abundantly...
11. I am the good Shepherd, the good Shepherd giveth His life for the sheep...
14. I am the good Shepherd, and know My sheep, and am known of Mine..."

We have this good Shepherd Who so loves His flock, that He tells us that if we truly love Him with a perfect love, we will be feeding, and tending to His flock. He is in us with rhema power, with words of resurrection life, and will manifest Himself to us, but we must be about His work. We are to be the, body of Christ, because we have partaken of the Bread of Life, and become part of His body, and therefore we do His work. We are to tend to, care for, feed, help, etc. His flock. We, therefore, in the nature of a shepherd, preach.

John 15:13
"Greater love hath no man than this, that a man shall lay down his life for his friends..."

Jesus was about to be that kind of good Shepherd, and He tells His disciples to be ready to assume that kind of shepherding role also. We must be ready to lay down our lives. We must be ready to suffer for those the Lord calls "His sheep..."

John 13:35
"By this shall all men know that you are My disciples, if ye have love one for another..."

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murjahel · Oct 4, 2011

THE "PERFECT LOVE" WILL BE EVIDENCED BY SUFFERING

This kind of love, the "suffering" kind of love, is what the Good Shepherd had, and commands us to have. This kind of love will mark all who are truly called to preach, for the nature of one of the Lords preachers, is the shepherd nature. Jesus is the Good Shepherd Who will leave the 99 sheep to go and seek the one that is lost.

Living a shepherd-nature preachers life
will mean SUFFERING.

We all want peace, blessing, and joy.
Now, if we want to be a preacher, we are told it is a suffering, sometimes life giving, loving ministry of feeding His sheep.

Then Jesus tells Peter:

John 21:18-19
18. "Verily, verily, I say unto thee, When thou (Peter) wast young, thou girdest thyself, and walkest whither thou wouldest, but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thou where thou wouldest not.
19. This spake He, signifying by what death he should glorify god. And when He had spoken this, He saith unto Him, 'Follow Me!'"

A life of love means suffering.
Peter was told that in the future, he would follow the Lord and suffer much as the Lord did.
Tradition and history records that Peter was crucified, only at his request he had them crucify him upside down, instead of right side up.

So many reject suffering.

Truly to have perfect love, a close phileo love relationship with Jesus will mean a life of suffering and persecution.

Do you love Him?
Are you serving Him?
Are you feeding His flock?
Are you willing to suffer for Him?

To do so, will mean a life of having many times of fellowship and communion with the Lord.
We can and will have His rhema word, a ministry with nets full, and a life of helping others

There are many who want this communion with the Lord, and desire to be in the presence of the Lord in a special, unique, and real way.
But the Lord teaches us that we must be about His work, toiling for Him, casting our nets out of the right side of the boat, and then reminds us to continue to "feed" His flock in these last, perilous days.
It will mean suffering, and sometimes heartache.
We must continue to do our ministry to the flock, to continue in the shepherd nature.
If we are so willing, we can have a relationship with the Lord that others will miss.

murjahel · Oct 5, 2011

MINISTERING AS THE GOOD SHEPHERD DOES

Psalm 23:1
The LORD is my shepherd; I shall not want.

If we have the nature of the Good Shepherd, we will also want to be sure the sheep we feed do not have any want.

Preachers listen to the Good Shepherd, will be feeding a balanced diet, and it will meet the needs of the flock.

Psalm 23:2a
He maketh me to lie down in green pastures:

Notice that He maketh. This is not a choice whether to have good feed coming from the preacher. The Good Shepherd is the One Who decides what is to be fed, and it will be from green pastures.

Psalms 23:2b
He leadeth me beside the still waters.

The still waters are peaceful refreshment. This is where the preacher leads the flock of the Lord, as the Lord would Himself lead. The leading shows not driving, it is not forcing. No one has to accept the leading of Jesus, nor His words that come from His preachers. If they follow them, they will find peace.

Psalms 23:3a
He restoreth my soul:

Restoration to the blessings that sin has robbed from us, will result if the preacher has the nature of the Good Shepherd.

The preacher will preach the messages that the Good Shepherd would have spoken had He been the One speaking.

Psalms 23:3b
He leadeth me in the paths of righteousness for His name's sake.

For the Lords sake, preachers preach righteousness. Many speak words encouraging sin and soften the effect of conviction from the Spirit. So, the true preachers, the ones with the shepherd nature, preach and lead others to the righteousness of the Lord

Psalms 23:4
Yea, though I walk through the valley of the shadow of death, I will fear no evil: for Thou art with me; Thy rod and Thy staff they comfort me.

The shepherd-natured-preacher will be with those in the flock of God that come to times of death, evil. They need exhortation and leading at those times, so the rod and staff get much use in the ministry of a preacher.

Psalms 23:5a
Thou preparest a table before me in the presence of mine enemies:

The words of a preacher, provide a buffet table of Gods messages. Even though the enemies of God may be round-about, the preacher, who has the shepherd nature, will prepare a table.

Psalms 23:5b
Thou anointest my head with oil; my cup runneth over.

The wounds of life, the dryness of life, need anointing balm, need refreshment. The preacher preaches healing messages, preaches refreshing and encouraging messages from the Lord, our Good Shepherd.

Psalms 23:6
Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever.

The Good Shepherd wants to give us goodness and mercy.

The preacher will work with the Lord, in feeding the sheep, to bring that goodness and mercy. The goal is to dwell in the fold of the Lord forever.

The preacher has the nature of the shepherd.

The Good Shepherd demands that if we want to feed the sheep for Him, we need this kind of shepherding love.

murjahel · Oct 5, 2011

I Timothy 4:11
These things command and teach.
　
Preaching is a combination of relating Gods commandments, instructions, and policies, and teaching how and why God so instructed. This is preaching. Many try it, many of those efforts have been sadly lacking. Many do not even know the goals of a sermon. Without knowing the goals, one cannot find a path to them.

Goal 1 of preachers.
Deliver the message that is sourced from God.

Homiletics is from the Greek word homilos which means assemble together. When we assemble together in a church, in a home, on a street corner, at a web site, on a conference call, or at a work place, all of those places would become a place where a sermon could be preached.

Homiletics is the application of general principles of rhetoric to the art of preaching. However, it is far more than rhetoric for the preaching is not just discourse of facts, opinions. The preaching is the gospel message, rhema from God, and therefore take on far more awesome significance than just public speaking ever could. The study of the composition of sermons, and the goals of those sermons, is more than can be comprehended by natural man.

Hermeneutics is from the Greek word hermeneuo meaning to translate. The science of interpreting the rhema of God is hermeneutics. This kind of study and work is far more intense, for the words being interpreted are from the infinite mind of God, not just words from the finite minds of mankind. To understand hermeneutics is vital in delivering a homiletical sermon.

This brings us to exegesis. Exegesis is the narration or explanation of the truths discovered in hermeneutical study of the Word of God. The word exegeis is from the Greek word exegeomai meaning to lead out of...

John 1:18 (KJV)
18 No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him.

Jesus exegeted God to man. The word declared in that verse of John 1:18, is the Greek (1834) exegeomai. Jesus did not just preach about God, He preached a revelation of God, and of Gods message to us.

Exegesis is correctly explaining what the Bible is saying. The first goal of preaching is exegesis, to explain Gods message to mankind, in a way that makes that message from an infinite mind, somewhat understandable to the finite mind of the sermons hearers.

This is an awesome task. It requires hermeneutics to comprehend and understand Gods written and spoken words.

It also requires the becoming the kind of person who can deliver the message, and then becoming able to use methods to deliver that message (homiletics). Then, finally exegesis, i.e. the act of explaining it properly, is needed to deliver the message properly.

Finding the things which we are to command and teach is the first goal of preaching. This goal requires many things.

The becoming a person who has the shepherd nature that is descriptive of the Lord, is necessary to even get the chance to learn what God wants to say to His people. One does not have to have had an unblemished life, a life of perfection, to preach. For this is impossible for us to have had. Yet, all of the Lords preachers need to have an illustrative life of what God can do with a repentant sinner. That testimony is absolutely vital.

murjahel · Oct 7, 2011

A preacher's feet could be beautiful, or could be 'dirty'...

Jesus demonstrated about foot washing... and a minister needs to wash their feet... have the Lord wash the feet...

If I preach the Word, and it is God's Word, it is blessed by God... if I do it with an unloving, judgmental, hypocritical atttitude, it would not only 'profit nothing', but it would be sinful...

I pray I have not been 'dirty' of feet in speaking here. If I have, I apologize. I never meant to be unloving or hypocritical. I am far from perfect, and do not ever want to sound like I think I am... I am still being worked on by the Lord, and share some things I come across in my study.. but have much more study to do... am far from knowing it all, in fact, I know far too little....

Forgive me, if I have walked with dirty feet... I did not mean to... gotta let the Lord wash my feet... often, I guess...

murjahel · Oct 9, 2011

There is a vast difference between public speaking and preaching.
The subject matter, of course, is different.
The source of the message is different. The preparation of the person speaking is different.
The inspiration is different, the message is infinite.
In public speaking, the authority with which one speaks is finite and limited.
In a sermon, the authority is divine.

2 Timothy 3:16 (KJV)
16 All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:

The message is divinely inspired.
The word in the Greek for inspiration is theopneustos (Strongs 2315)
meaning God-breathed.

The word refers to the special influence of the Holy Spirit upon the secretaries that were used by Him to speak a message that originated, and was sourced from God.

Thereby, fallible men spoke infallible messages due to the Divine Source.

The original sermons were all rhema, and revealed the will of God to mankind.
The Bible recorded Gods inspired message.
Sermons are the commentary, and re-speaking of the original message.
Exegesis is used to explain what the Bible is saying in terminology and illustrations that are understood by the culture of the times.

The Scriptures record lies from the devil, false doctrines from mankind, sins and the temptations that led to them.
Sermons mention those, but add the revelation of God, the solutions and healings offered by God.

Inspiration guarantees that the Word of God is accurate, responsible, and truthful in those presentations.
Sermons must be guarded, and prayers should be guardians of the security measures taken to insure against misrepresentation of Bible truths.

We have all, I am sure, seen and heard
some speak, preach words that are wrong,
false, heretical, or stupid.
Those are not inspired. So, preaching
may or may not be 'inspired'...
God would not inspire error.

It is a heavy load, but necessary, that
the preacher carries, to be sure that
his/her exegesis is Scriptural, doctrinally correct,
blessed and anointed by God.

It is the congregations heavy responsibilty
to test every sermon, every word, to
ascertain if the words can be accepted
as being from God, or rejected.

Some parts of Scripture are the very words of God recorded to reveal Himself to us.
Some words are from the mouths of His own preaching sermons that emerged from the words of God.
Some words are inspired from the Spirit in explanation of Gods Words.
Some of the Biblical sermons are the words of the human writer, giving exegesis of the message of God.

The faculties and abilities of the sermon giver are always employed, and evidenced by peculiarities in language used, grammar employed, illustrations used.
God uses no one as a robot, to do and say everything the same as all others would explain the same truth.

The truth varies not, the sermon will vary in language, in style, in manner of delivery.

Over 40 authors wrote 66 books, from different lands, and over a period of 1,800 years.
There is no contradiction of truth between them, though most were not familiar with what some of the others had written.

If sermons are inspired today, the truth will stay the same, though the preacher may differ in language, in ability to use correct grammar, and in types of illustrations convenient for one to use.

Doctrines will not vary in truth, principles will not differ in moral tone, prophecies will speak to the same fulfilment though figurative explanation may vary, if the sermon preachers are all inspired by the same Holy Spirit.

The wise, godly, and honest will recognize the truths origin as being from God for His sheep know His voice.

Though no one likes condemning sin, since the Spirits job is to convict of sin, the messages the Spirit inspires still prick the hearts, and try the reins.

Sermons, even if one tried, could not avoid the bringing of conviction, though it is often mild and gentle in its application.

Sermons meet mans present and eternal needs. Redemption is its goal for mankind, promised benefits and blessings are its side effects.

The signs following the preaching of the Word prove its contents to be inspired by God.

The sermon may have depth and lofty ideals.

Yet, it is reasonable and indispensable to the congregation.

God does not, and never has ...wasted His Words, in the Bible or in a sermon.
The words of God, when delivered by the preacher have an eternal goal, and Gods Word, and the sermons which are anointed by God,
do not return void.

Some 3,800 times the Bible claims God spoke what is written.
A preacher should study the Word, pray till he/she has emptied themselves from all human goals, and then be able to claim that the words of the sermon are also authored by God.

2 Timothy 4:2-4 (KJV)
2 Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.
3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;
4 And they shall turn away their ears from the truth, and shall be turned unto fables.

In public speaking, the rationale is human, finite, and limited.
In a sermon, the concepts are divine, eternal, and beyond our full comprehension.

murjahel · Oct 11, 2011

THE

KINDS OF SERMONS
　

1. TOPICAL SERMON

The preacher chooses a subject, and picks a text that discusses that subject. The sermon thoroughly examines that subject, pulling many other passages to treat the subject in an exhaustive manner. There are a limited number of subjects, and one could sooner run out of subjects with this type of sermon. Some subjects are so vast in material and necessary facets to include, that the length of time needed for the sermon would be long. The sermon that Paul preached from sunset to sunrise, must have been a topical sermon.

One of the good aspects of the topical sermon is that one text alone cannot always show all the intricacies of the truth being shown. So, to be able to show various passages, to show all the necessary facets of the truth, helps to keep misconceptions from forming.

We see many teachers who preach, use the topical sermon. Teachers usually have a nature unwilling to leave all the truth from being presented, and do not want to give just a part of the bigger truth, but want all sides of it shown.
　

2. TEXTURAL SERMON

The subject of the sermon is chosen, and one text that describes that topic is chosen. The sermon examines what that text teaches of the message.

Based on the choice of text, the main points of the sermon are put forth. The sub points are inferred by the text. The texts in these sermons are usually one or two verses of the Word.
　

3. EXPOSITORY SERMON

The expository sermon is based on texts longer than several verses. These sermons have more than one central idea, can have many ideas, as long as they are found in the longer passage chosen for the sermon. The text is understood as the theme, and the many points in it are the sermon. Verse by verse, the preacher continues to preach the truths of the whole passage.

The meaning of the passage is identified, the meaning of the passage is related to the current time and culture, and the applications to the lives of the hearers is related.

A caution for this type of sermon, is that on some truths, the one passage may not be fully clear.

Some misconceptions may arise from the passage chosen, if it does not clearly prepare for some variations of application. For instance, in the passage on the rich young ruler, one may feel that all are supposed to sell everything, give it to the poor. The Lord in other passages made it more clear, and without those other passages though, a misconception may appear. For those possibilities, it is sometimes needed that other passages are referred to, explained, and applied in measure to balance the truths of the chosen exposition passage.

Several forms of expository sermons are:

a. Continuing commentary
This is one where there is no outline, but one uses the book itself to study, and compare passage of it to passage.

b. Bible reading
The choice of which passage to preach at any given sermon is not restrained by the former or later passage chosen.

　
4. ILLUSTRATIVE SERMON

This kind of sermon includes parables, allegories, stories, illustrations of truths. The point of the story, illustration, etc, is then proven and confirmed with Scripture.

Ezekiel preached many illustrated sermons. Imagine being called by God to be a preach to mountains, or to preach to a forest! Ezekiel became the illustration of that sermon. Ezekiel was given at least 25 such things to do, and they seemed, in the natural to be "stupid."

Ezekiel was told to cut off all his hair, and to put it in three separate piles, to cut up a third, to burn a third, and to scatter a third to the wind. He was told to prophesy to a pile of bones. He was told to pack his bags, and to escape during the night by digging a hole in the wall of his home, and then explain in his sermon what that taught. In what seemed to be "stupid" instructions, Ezekiel was acting out a message from God in pantomime form. It may have seemed moronic, absurd, ridiculous, and senseless, but God was speaking through these pantomimes to a people who refused to listen to the normal preaching of prophets as Ezekiel. When Ezekiel tried to preach a normal message from the Lord, the people would decline to attend, reject what was being spoken, and refuse to acknowledge that God had spoken.

Sometimes yet today, the illustration of a sermon is what holds the attention of the congregation.

It was likely difficult for Ezekiel to obey God's strange commands, but when he did, a crowd would gather to see what "absurd" thing Ezekiel would do today. They would spread the word to the town of the "crazy" prophet, and his "weird" and "moronic" actions, but the word would be spread, and the illustration of his sermon would be passed on, even if they could not remember each of the points, and text references of the sermon.

Ezekiel became the talk of the town, and an interesting character who was the laughing stock of the area. Most illustrative sermons today are not as moronic seeming, but they do bring messages that the hearers can remember. God had a sermon preached that was received, even though they had been resistant to truth.

There were other preachers who used symbolic actions to preach the messages of the Lord:

AHIJAH
I Kings 11:30-31
"Ahijah caught the new garment that was on him, and rent it in 12 pieces... thus saith the Lord. I will rend the kingdom out of the hand of Solomon."

ZEDEKIAH
I Kings 22:11
"Zedekiah ...made him horns of iron..."

ELISHA
II Kings 13:17-19
"Elisha said, 'Shoot... the arrow of the Lord's deliverance...smite on the ground...'"

ISAIAH
Isaiah 20:2-4
"Go and loose the sackcloth from off thy loins and put off thy shoe... he did so, walking naked and barefoot... three years for a sign and a wonder..."

JEREMIAH
Jeremiah 13:1-14
"Get thee a linen girdle... hide it in a hole of a rock"
Jeremiah 19:1-10
"get a potter's earthen bottle..."

AGABUS
Acts 21:10-11
"he took Paul's girdle and bound his own hands and feet"

God taught the sermon of the cloud by day, fire by night leading the children of Israel through the desert. Moses likely referred to the illustrated sermon of the Lord often in his preaching.
　

5. PROBLEM SOLVING SERMON

A serious problem is shown. The background and cause of the problem is discussed. The causes and effects of the problem are normally described. And then finally, the solution from God, described in His Written Word is shown and illustrated.
　

6. TESTIMONY SERMON

The preacher tells of his own experience in the school of the Holy Spirit, and what God has shown and taught in his own life experiences. The sermon is Gods work on oneself. The text can come at the beginning, or at the end, but it sums up the lesson of the testimonial.
　

7. PROPHECY SERMON

This kind of sermon looks at future events, examines the prophetic announcement in the Bible, discusses the signs of its soon fulfillment, and applies the meaning of the near fulfillment to the hearers.

The prophetic sermon can be conservative or spectacular. It is best when it is both of those. It needs to be conservative in that it calls for repentance and readiness for Jesus to come. It needs to be spectacular in its call for radical realization of us being in the midst of Bible prophecy fulfillment.

Most of our preaching needs to be forth telling. Only a small part should be fore telling. The Bible is one third prophecy, and there is plenty of material therefore in the Word of God for these sermons. There are seven times more passages on the second coming than on Jesus first coming, so God saw importance in relating the many signs for which we are to watch. Wild speculation rather than studious revelation of the Word has often brought shame to the preacher for his/her hypothetical notions.
　

8. COMPARATIVE SERMON

This kind of sermon compares things, such as: good vs evil, Paul vs Nero, Christ vs antichrist, love vs hate. Many parables are comparative sermons, as the gospel is compared to a seed, and the hearers to different kinds of ground. The tares of Matthew 13 are compared with the hypocrites of the church.

Allegories are comparative sermons. The Bible narratives of allegories are given interpretations. The danger of allegorical comparisons is that violence can be done to the passage if it is twisted in a way that the Author (the Lord) never intended.

9. BIOGRAPHICAL SERMON

A Bible character is described in this kind of sermon. The life, development, trials, failures, triumphs in God are narrated. The danger can be that the person must not be glorified, but only the Lord is to be glorified, for it is He Who worked with and through the character.

10. DEVOTIONAL SERMON

F.B. Meyer, J. R. Miller, and others have made much use of this kind of sermon. These are short but meaningful explanations of Gods working on us. These sermons have limited goals, normally to give strength, peace, consolation, and resoluteness to the hearer. They normally have but one truth, but with that one truth they give challenge and comfort.

In the art and calling of preaching, the canvas of the congregation is painted upon by the sermon.

The beauty of the canvass that is painted is done by the power of the Scripture, by the rhema message from God in that sermon.

The preacher is only the brush,
the Painter is God,
the paint is the Scripture.

The brush must only allow himself/herself to be used by the Master Artist.

The kind of sermon is a choice, most often directed by the Spirit upon the preacher. The choice of the kind of sermon must be aimed at finding the kind of brush that will best express the beauty the Master Painter wants to paint.

Our task as preachers is to let the Lord direct us, and use us in His creative work.

murjahel · Oct 12, 2011

There are many styles of expression, ways of communicating, and modes of delivery in sermons. The early church demonstrated, illustrated a variety of expressive mannerisms.

There are some words used in the Greek of the New Testament, that describe the kind of methods of speaking.
　
1 Thessalonians 2:2 (KJV)
2 But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention.

Laleo

The words speak unto are from the Greek word laleo meaning to speak, talk, tell, utter, say. The gospel message we preach is simply to say and to utter words that tell of the good news. That sounds easy, trite, simple. Often in witnessing, in early sermons of a preacher, all they are is the utterance of the good news message. Paul said in Thessalonians, that despite the contention, and the shameful treatment they received at Philippi, they simply uttered their sermons.

Paul went on to explain that his uttering of words progressed there when it could to being an exhortation (Greek, paraklesis G3874). He exhorted and encouraged, with the utterance of the simple message, that they let the message change them.

Uttering the laleo words of the gospel will lead to exhortation (paraklesis). There is no avoiding this progression of revealing truth.

2 Timothy 4:2-5 (KJV)
2 Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.
3 For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;
4 And they shall turn away their ears from the truth, and shall be turned unto fables.
5 But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry.

Kerygma

Another word to describe a method of preaching, other than laleo, is the Greek word kerygma. Here in II Timothy 4, we see Paul encouraging Timothy to preach the word. This word means to not just speak and utter the words, but to herald, to proudly and boldly proclaim the truths of the gospel. It was used of the public crier who walked down the road calling loudly the message for the community.

Paul tells Timothy to do this heralding, this proud proclamation when in season, and when out of season. This means when it is convenient, preach and proclaim. And it means when it is inconvenient, unwanted, disdained, and may bring persecution, preach it anyhow.

Paul explains that this kerygma proclamation is to be done in a manner of reproving, rebuking. Some want only sermons that calm, relax, and soothe. Yet, Jesus did not preach only that kind of sermon. Many of His sermons rebuked the religious of that day. Some of those who were cheating in the Temple were chased out in His illustrated sermon of the nature of worship.

Even though many sermons do need to have rebuke and reproof, they are always to be done with all longsuffering and with teaching of the true doctrine. In preaching, Paul also instructed Timothy, and us too, that we watch in all things, endure afflictions, and remember that our main goal is to win souls. Doing these things, with these methods, will make full proof of our ministry.

Didache

The Greek word didache is also used to refer to preaching. It is the method of taking the proclamation words, and giving the meanings, the significances, the implications of those facts.

Paraklesis

The paraklesis, i.e. exhorting, of the teaching words are then given. This is the encouraging to not only hear the words, know the meaning, but to also accept the didache.

Homilia

From that acceptance of the gospel, one can then hear the homilia. This is the discussion of the facts accepted, and how those facts affect issues of life. Paul used homilia to explain marriage failures, misuse of spiritual gifts, ones relation to the governments, etc. The issues of life need to be seen in the light of the gospel truths.

Gnorizo

This kind of preaching is to explain the wisdom, creating an admiration for the facts of the gospel. Some preaching is designed to explain the omniscience of God and His awesome plan makes all the human wisdoms to be foolishness.

2 Peter 1:16 (KJV)
16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.

The cunningly devised fables were the false teachings of the gnostic heretics of that day. Peter says that those fables of the heathen were no match for the gnorizo preaching of those who were eyewitnesses of the glory of Jesus Christ. In our day, we have a personal relationship with Jesus, know His Written Word, speak to Him personally every day. We can speak a wisdom that puts the false heresies of the day to shame.

Diangello

This is the publishing of facts in a way that breaks through the barriers the devil and human pride construct. This is an attack form of preaching, not treating mankind as the enemy, but the walls that mankind have between them and the acceptance of the gospel. The walls are knocked down with this kind of preaching.

Dialegomai

This is the dispute form of preaching. In the early church, there were many who had been raised in heathen religions, and had ideas far contrary to the gospel. Dialegomai is the kind of preaching that does not ignore those things, but it is the argument over, against those heathen differences.

Preaching the errors of mormonism, of Jehovahs witnesses, of spiritism, of the new age, of atheism is dialegomai.

murjahel · Oct 13, 2011

Pauls ministry serves as an example of the methods we all should use, and the results of preaching those kind of sermons.

1. Paul claimed to preach an HONEST MINISTRY.

II Corinthians 4:1-2
"Therefore seeing we have this ministry, as we have received mercy, we faint not. But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the Word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God."

Paul says that he had renounced a dishonest ministry. Unfortunately, there are many dishonest ministers in the world today. They serve with the wrong motives, they serve with hidden sins, they serve without the love of the Lord, and they serve with desire of personal gain.

Paul lived Christ like, for Christ Jesus is the
Truth, and Paul claims to have been honest
in all things...
Many today justify lies, justify being
un-Christ-like...
They even blame Him sometimes for the
lies, saying He told some to lie...
He never would, and Paul knew this..

Paul put away "craftiness" which is from the Greek word, "panougia" which means "to do holy deeds in an unholy way..."
This craftiness is seen in the way that some raise money for church building projects, or for television and radio time. They want to do their holy deeds but promise things they are not told to, in order get people to give. Promising them great riches for a gift is not the Lord's way, and threatening them with demonic attack if they do not give is not the Lord's way. But these crafty ministers pervert the Word of God to bring themselves great carnal mammon.

Paul then said that he did not handle the Word of God "deceitfully" which is from the Greek word "doloo" which means "to ensnare, to beguile".

Some will quote a verse out of context in order to try to prove a point that is not harmonious with the rest of Scripture.

For instance, one has recently tried to tell me it was all right for some to tell a sick man that God told them that he would be miraculously healed of his cancer, when God had not told them such. Her excuse to alleviate any guilt on their part for a lie, was that we are to build the faith of others.

However, God never told us to build faith with lies..
Faith can and should be built in the joyous homecoming of our Lord.
For the Lord said "Comfort one another with these words..." when He described our heavenly homes.

Deceitful ministries abound, excusing their lying deceptions, and their lack of hearing the truth from God with many misquoted, misapplied, and lack of harmonious teachings. Paul did not have this kind of ministry.

2. Paul preached a CHRIST-GLORIFYING MINISTRY.

II Corinthians 4:3-6
" But if our ministry be hid, it is hid to them which are lost; In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, Who is the Image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus sake. For God, Who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."

Satan tries to blind people to the gospel. If we preach or uplift ourselves we will never shine bright enough to overcome this blindness. It is the "light of the glorious gospel of Christ" alone that can bring light to the blinded.

Some will reject the truth of the gospel, even amidst those who claim to be religious. We can proclaim truth, prove it in the Word, and yet some will not see it, cannot comprehend it, and will not accept it! This is hard to comprehend. Yet, there are many who are "lost" amidst the blindness of the devil. They will not comprehend how the Lord is the great deliverer, and how HE could choose to call someone home to heaven. They will not see heaven as a wonderful place. They cannot, for they have succumbed to the blindness of the devil.

Certainly the devil does not want us to see heaven as appealing. He wants us to fight for life, struggle for riches here on this earth, and wants us to be angry at God for taking a saint home, or angry at a child of God who would even suggest that a homegoing is "precious" in the sight of God.

Paul's preaching glorified God, glorified Jesus Christ, and glorified the plan of the Lord. Paul's ministry therefore attacked the false doctrines of those blinded to the truths in the Lord's ministry.

Paul's ministry was attacked, criticized, and debated, but he kept on preaching it.

3. Paul preached a POWERFUL MINISTRY.

II Corinthians 4:7
"But we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us."

We, as ministers, are just "earthen vessels." We do not have supernatural powers as some kinds of supermen. We are not super-holy, but of like passions as Elijah. We fail, we tire, we struggle, and we spend great effort. Yet the power is fully of God, He gives the power!

If we give a prophetic message, it is not our word, but God's rhema. We may lay our hands upon the sick and dying, and see them raised to life and healing, but it is God, not us Who provide the power. Too many ministers try to bring glory to themselves, to their ministries, and want adulation, acclaim, and applause. We should, as Paul, send all the glory to the Lord Jesus Christ.

4. Paul preaching brought SUFFERING.

II Corinthians 4:8-12
"We are troubled on every side, yet not distressed: we are perplexed, but not in despair, persecuted, not forsaken, cast down, but not destroyed.
Always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. For we which live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our mortal flesh. So then death worketh in us, but life in you."

Just as Jesus was under a sentence of death during His whole ministry, we in the ministry are to also suffer a death sentence proclaimed by the devil, accepted by the religious, as well as by the evil ones of the world. Jesus was willing to come and give His life in order to preach the gospel message to mankind, and we too must accept the death sentence that comes with the gospel message we preach. The world hates the truth, the religious world hates the truth, sometimes our friends will hate the truth and betray us (as Judas did), and sometimes even those who accept the message will follow afar off to avoid the death sentence we carry.

Paul was mistreated, even by the holy first church of Jerusalem. He was sent away to Tarsus, and forgotten about for eight years. His gospel was checked and re-checked by the brethren, for they did not trust him. He was chased out of synagogues and out of cities. He was stoned to death, beaten with a "cat of nine tails" five times. He was shipwrecked, imprisoned, and hated, but he kept ministering.

5. Paul preached a MINISTRY OF HOPE AND FAITH.

II Corinthians 4:13-15

"We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; Knowing that he which raised up the Lord Jesus shall raise up us also, by Jesus, and shall present us with you. For all things are for your sakes, that he abundant grace might through the thanksgiving of many redound to the glory of God. For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction which is but for a moment, worketh for us a far more exceeding weight of glory. While we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal."

We may preach a gospel that brings us suffering, but there is a message of hope, a message that we believe, even through the suffering. I have seen one young man suffer great pain in cancer, yet trust the Lord, trust in heaven, trust in the Lord's love for him, and present a faith to the world about him. They could not understand this kind of hope, hope in the midst of suffering, and hope in the midst of the unbelief, in the midst of the false prophecies of many, and in the midst of bitter attacks on the true gospel of the Lord. Paul faced bitter opposition, and though he knew that someday soon he would face an executioner, it would not be a day of despair, of doubt, of confusion, but of victory, thanksgiving, and even his death would bring glory to God.

So many ministries preach a gospel of earth orientation. They want riches now, even though the Lord said to not seek carnal, earthly riches. They demand healing for every illness, even if the Lord is trying to bring them home to heaven. They fight the call home to heaven, as though it were a call to the pits of hell. How offended our Lord must be!

Paul suffered, but did not put attention on the sufferings. He had a thorn in the flesh, but when God told him the reason for it, he did not mention it again to the Lord, but accepted it. He wanted to go to Spain, but accepted the prison cell of Rome.

He wanted to minister freely in sermons, but accepted the higher calling of writing letters to the churches from his cell, so that we too might enjoy his revelations from God. He found good in every trial the devil tried to throw at him.

We too will find our preaching to be attacked, but do not despair, God will show you how to take the evil the devil gives us, and make it good. We have a ministry of hope, joy, and life to preach, and we should not get in despair, frustration, or feel defeated by the sufferings that the Lord allows.

more on Paul's preaching to come...

murjahel · Oct 14, 2011

6. Paul preached a ministry of RESURRECTION.

II Corinthians 5:1-8
"For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven. If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for the selfsame thing is God, Who also hath given unto us the earnest of the Spirit. Therefore, we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord; For we walk by faith, not by sight. We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord."

This body "groans" and is "burdened". We are to look forward to the time when our mortal body will put on, and be clothed with immortality. One sign of a carnal mind in a Christian is the way they view death. The carnal will see it as defeat, as something to be fought and feared. The spiritual person will see it as a thing to be desired.

In this body, the best we can have of the Lord is only the "earnest of the Spirit", which means the "downpayment" on that which the Lord has actually chosen to give you. It is at death and the resurrection, or at the rapture of the church, in which we will come into possession of that for which we should be anxiously desiring.

It is natural for Christians to be anxious for death, or for the rapture. We should be eagerly impatient for a reunion with Christ. Death loses its sting, death loses its dread, for when we step past that thing called death, we are in the arms of Jesus.

Paul preached that kind of gospel. The stonings, the beatings, the threats of beheading, all brought no fear to Paul. We, as ministers of the Lord, should also put the hope of the resurrection, the desire for the rapture, so high in our minds and ministry, that the devil will have lost all joy in confronting us with death, sickness, sorrow, persecution, etc.

7. Paul preached a gospel of MOTIVATING OTHERS TO PREPARE TO MEET JESUS.

II Corinthians 5:9-13
"Wherefore, we labor, that, whether present or absent, we may be accepted of Him. For we must all appear before the judgment seat of Christ; that every one may receive the things done in the body, according to that he hath done, whether it be good or bad. Knowing therefore, the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences. For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to answer them which glory in appearance, and not in heart. For whether we be beside ourselves, it is to God; or whether we be sober, it is for your cause."

Our purpose in still being upon this earth, and in not having gone to heaven already, is to win souls to the Lord. We must someday all appear before the judgment seat of Christ, and He will evaluate our works for Him. We will receive for the "bad" and we will receive for the "good." Knowing therefore that it could be "terror" to face an angry God, we make sure we are using our time wisely for the ministry. It often makes the ministry for the Lord to be a "sober" ministry. To "persuade men" will require great effort, great strength.

8. Paul preached RECONCILIATION.

II Corinthians 5:14-21, 6:1-2
"For the love of Christ constraineth us; because we thus judge, that if one died for all then were all dead; And that He died for all, that they which live should not henceforth live unto themselves, but unto Him Who died for them, and rose again. Wherefore henceforth know we know man after the flesh; yea, though we have known Christ after the flesh, yet now henceforth know we Him no more. Therefore, if any man be in Christ, he is a new creature, old things are passed away; behold all things are become new. And all things are of God, Who hath reconciled us to Himself by Jesus Christ, and hath given to us the ministry of reconciliation; To wit, that God was in Christ, reconciling the world unto Himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. Now then we are ambassadors of Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled to God. For He hath made Him to be sin for us, Who knew no sin; that we might be made the righteousness of God in Him. We then, as workers together with Him, beseech you also that ye receive not the grace of God in vain. (For He saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee; behold now is the accepted time; behold, now is the day of salvation."

Mankind must be reconciled to God, and our ministry that is given to us by God is to be that part of God's plan. We are "ambassadors" representing Christ Jesus on this earth now. We are to do His work, and bring men to Him, so He can then take them on to God. This is a high calling. This ministry is overwhelming and at times we feel totally incapable. We are, for if we did not have the "other" Comforter, Advocate, the Holy Spirit, we could not do this at all.

Whenever saints of God talk about Christ giving them a ministry, and the awesome work we do for the Lord, there is a spirit of attack that comes upon some to start claiming that we think we are Christ, or are equal to Him. This attack comes to all who take on the real ministry for Jesus. It comes because we know a Savior that dwells within us, and we dwell in Him. His presence is so real, that the challenge that we are trying to be Jesus is an easy one for carnal Christians to make. Do not be upset by it, for so the hypocrites of Jesus' first coming challenged Him. Jesus said that to see Him was to see the Father, for the Father dwelt so closely with and in Him. They then said that this man thinks He is God, and wanted to stone Him. Jesus went on to tell the disciples that He wanted to dwell in us, in the same way that the Father dwelt in Him. Expect the hypocrites of the day to challenge our ministries.

9. Paul preached a BLAMELESS MINISTRY.

II Corinthians 6:3-10
"Giving no offense in any thing, that the ministry be not blamed; But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labors, in watchings, in fastings, by pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, by honor and dishonor, by evil report and good report; as deceivers and yet true, as unknown and yet well known, as dying and behold we live, as chastened and not killed, as sorrowful yet alway rejoicing, as poor yet making many rich, as having nothing and yet possessing all things..."

To those who have not experienced real ministry for the Lord as yet, this list seems strange, impossible, and incomprehensible. Yet, any who have truly had a ministry, each of these things rings true, and we have experienced all of the above. It starts out with saying that we do not want to do anything to bring blame to the ministry.

Many have stopped there and used that verse to eliminate many from the ministry that have the same things mentioned in the list that followed that statement.

What Paul is telling us,
is that we should preach the truth,
live the truth so much that we do not bring any shame to the ministry by doing something that would not be approved by God.

Many of the things that God approves, man will not.
They will hate us, accuse us, persecute us, blackball us, wish to kill us, spread evil reports about the community about us, for us simply doing what God tells us to do.
This is the ministry, and if you cannot abide the hatred of mankind, of the religious community, of the hypocrites in the congregations, then remove your application for the job.

No matter how the world, and how the congregations of the Christian community reacts, we need to do those things that are pleasing to the Lord.
We are not perfect, and the hypocrites will jump on any mistake, or even of those things which are not mistakes, to criticize and attack.-

However, we are not here to please them,
but to please God.

We must stay blameless before God!

#10 and # 11 still to come on Paul's ministry

murjahel · Oct 14, 2011

10. Paul preached a SEPARATION MINISTRY.

II Corinthians 6:11-18, 7:1
"O ye Corinthians, our mouth is open unto you, our heart is enlarged. Ye are not straitened in us, but ye are straitened in your own bowels. Now for a recompense in the same, (I speak as unto my children,) be ye also enlarged. Be ye not unequally yoked together with unbelievers; for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? And what agreement hath the temple of God with idols? For ye are the temple of living God; as God hath said I will dwell in them, and walk in them; and I will be their God, and they shall be My people. Wherefore, come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you. And will be a Father unto you, and ye shall be My sons and daughters, saith the Lord Almighty. Having therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."

Many have used these verses to tell saints to separate from the sinful world, but Paul has been dealing with the nature of the true ministry,
and what he is actually teaching here is the need to separate from the tainted, impure, unholy forms of ministry that abound in this generation as it did even in Paul's.

Paul told them how he ministered, how he maintained a ministry that is very different from most ministries today.

We are to identify the true kind of ministry, and separate from the darkness that has entered many ministries.

There are ministries that are so far from the one Jesus advocated, and from the one Paul practiced.

Some preach a searching for carnal riches,
some preach a judgmental, faultfinding of minor details,
some preach a exclusivism of God to them,
some preach a works salvation,
some preach a dishonest, deceitful gospel,
some preach a self glorifying ministry,
some preach a non-suffering ministry,
some preach ministry of hope only in this life,
some preach a telling others which of them are not worthy of salvation,
some preach a gospel that is non-offensive to sin and the devil,
some preach a gospel that is seeking to include sin and sinners within it.

If we want to be "received" of the Lord,
we must "cleanse ourselves" of these false doctrines, these false ministers of a false gospel.

Why should we condone their ministries?
They are like the false prophets of the Old Testaments, and like the Pharisees of Jesus' first coming.
We are not to condone, participate in, or advocate these ministries.
We need to separate ourselves to true ministry for the Lord.
We need to preach this way, as Paul describes.
In so doing, we will "perfect holiness."

　
11. Paul had a HUMAN MINISTRY, AND DESIRED HUMAN FELLOWSHIP with those who were like minded.

II Corinthians 7:2-3
"Receive us, we have wronged no man, we have corrupted no man, we have defrauded no man. I speak not this to condemn you, for I have said before, that ye are in our hearts to die and to live with you."

Paul was human, and longed for comfort and encouragement.
The world mistreated Paul, many religious people mistreated Paul, and he desired for some true saints, some who really knew and dwelt within the Lord to fellowship with him.
Some will accept the ministry we tend.

The number will be few, just as it was with Jesus.

Jesus had only a few who followed Him through every trial, though some followed "afar off".
Jesus longed for fellowship when He retired to Gethsemane to pray.
The ministry is lonely and has few who truly will fellowship with those who are truly preaching the gospel of Jesus.

Friends will shy away from anyone who preaches against the sins in the church, and not just condemn sins of others outside the church.

Friends will avoid the one attacked by the hypocrites who lie and condemn anyone who preaches the gospel.

Friends will shun one so attacked, and be few and far between when the attack against a true preacher grows fierce.

Do not be surprised, it comes with the job.

Do you feel inferior in preaching, because of some of the hardships that Paul identifies as normal to a true ministry???
It is not unnatural for true preachers to feel inadequate, overwhelmed, insufficient and incompetent.

We will experience that often, and need to understand that is a human feeling that normally accompanies the kind of preaching we do.

Do not despair that this means you should not preach for the Lord, or that you should quit in disgrace.

Contrary to that, it means you are finding what it really is like to preach for the Lord!

Paul was Christ-like.
Paul preached the 'love' of being Christ-like.
He was honest, truthful, loving, merciful...
and actually suffered for being Christ-like.

murjahel · Oct 14, 2011

THE PULPIT

Nehemiah 8:4 (KJV)
4 And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose; and beside him stood Mattithiah, and Shema, and Anaiah, and Urijah, and Hilkiah, and Maaseiah, on his right hand; and on his left hand, Pedaiah, and Mishael, and Malchiah, and Hashum, and Hashbadana, Zechariah, and Meshullam.

The word pulpit there in Nehemiah, is the only time that Hebrew word is translated pulpit. It is the Hebrew (Strong's #4026) word "migdal". It is usually translated tower. It was often a pyramid shaped tower, upon which a guard would stand to watch over the vineyard, the city. It often was planted with flowers on the tower sides.

Therefore, it was not like the pulpit that we think of in churches. There is no mention of that kind of pulpit in Scripture. Yet, you would think there was a whole book of the Bible on it, for church dogma has applied some firm and staunch teachings on it.

Ezra was a ready scribe in the law of Moses, and he had prepared his heart to seek the law of the Lord and to do it, and to teach Israel statutes and judgments..." In other words, he was a preacher of righteousness. He stood on the migdal, he did not set his Scriptures on it, nor pound on it with authority like we see some do with todays idea of a pulpit.

Did Ezra have a lectern upon which to set the Word of God? We do not know that he did or did not. The Word of God does not consider it important enough to tell us.

He stood on this tower to be seen by more people. Perhaps he was short, perhaps the crowd was too big to all be able to see him. The pulpit of that day is much like we think of the platform of today in churches. It was Ezras soap box, his pedestal.

Ezra was careful to have all the people instructed in the law of Moses. The Bible was written at the command of God. It needs preached. The people need to learn from it. The Bible is written at the command of God, and preachers are to preach it, due to the command of God.

2 Peter 1:19-21 (KJV)
19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:
20 Knowing this first, that no prophecy of the scripture is of any private interpretation.
21 For the prophecy came not in old time by the will of man: but holy men of
God spake as they were moved by the Holy Ghost.

So, preachers have a command to preach, a duty to preach, and a Bible with which to do it. Can we use a lectern? Of course, we can. Shall we make that lectern something that has laws about it, who can stand behind it, of what is it to be made, and dangers of it being touched by some unworthy person bringing death, as the ark of the covenant had that kind of prohibition and danger?

Do not misunderstand, all a preacher does must be done with respect for the calling, respect for Gods presence, and an awesome awareness of Gods holiness. But to give reverence to a pulpit, like it was the ark in the holy of holies, is missing the point that the Ark of God is our person, not a wooden lectern.

In some homiletical writings I have seen instructions for the pulpit. For some teach therein, that it cannot be leaned upon. Some say that it must be honored as holy, and only the minister himself can stand behind it. Soloists, ushers, ones making announcements cannot be behind the pulpit. You would think it to be alive and so holy that if a holy saint, but not a called preacher, touch it, it would strike them dead. Some go almost that far about the chairs behind the pulpit, with rules like having an arm resting, but never both arms resting at the same time. And they teach that rising from the chair one must never push up with the hands, but rise with leg strength only. Those rules are engendered by sincere, but misled people tending toward legalism as a replacement for anointing. Some people are weak of leg strength and need to push up from a chair, do we disqualify them from preaching? Some may lean on the pulpit because of that same weakness, Jesus actually sat down often in His sermons.

A preacher should arrive at the pulpit, if there actually happens to be one, with an anointing of God upon them. He can stand on the pulpit, sit on it, dance on it, lean on it, and lay down on it, if he feels so led by God. There are no Scriptures to deny the preacher any such behavior.

The pulpit is optional, though sometimes useful to hold the Bible and ones notes. The platform is more vital, to raise one up so the congregation can see better. Jesus sat in a boat, that had to be lower than the crowd, for they were on the higher shore.

So, I find no Scripture to enforce even a platform. Since the pulpit is not the Ark in the holy of holies, it can be touched by saint, sinner, preacher, or whomever.

What respect is advisable for the area wherein we preach?
Well, if the pulpit is a table in a local restaurant, there may be silverware on it, dishes, food, and beverages. Does that hinder the sermon being preached to those on the other side of that same table? No, it does not hinder.

The pulpit of the preacher in that place of Gods presence is just as holy as the polished oak pulpit with a beautiful display of lilies on front of it, in the magnificent sanctuary of a cathedral.

What needs to be holy and anointed is the preacher, not the pulpit, table, armrest of a chair, or rock being used to hold the Bible.

When a preacher approaches the place of his/her sermon, they should come with the realization that they are channels through which God wants to pour out blessings, announce His soon coming, and teach His instructions. The gravity of Gods work should insure that the preacher comes with sanctify and respect for God, not for furniture, for buildings, or for ones garb. The minister should be dressed in a way that does not distract from the message from God. The preacher should have been praying, communing with God previous to the arrival.

When sitting behind that pulpit of some sanctuaries, waiting to preach, one should not be distracted with subjects other than the message given by God. One should keep dignity, but not seek glory for their presence, nor feel like they are the "Lord", and not just a messenger for the Lord.

The pulpit, the podium, the lectern used inside the place of the sermon does set the preacher apart from the congregation. It can help to hold the Bible, the sermon notes. Yet, it can hinder, by making the preacher look like he speaks from a superior role, or as an authority.

1 Peter 5:1-4 (KJV)
1 The elders which are among you I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:
2 Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind;
3 Neither as being lords over God's heritage, but being ensamples to the flock.
4 And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

murjahel · Oct 15, 2011

THE PREACHER

1 Timothy 4:13 (KJV)
13 Till I come, give attendance to reading, to exhortation, to doctrine.

The words give attendance is the Greek word "prosecho and means to pay attention to, be cautious about, apply oneself to, adhere to.

Preachers are entrusted with a message from God, and should pay attention to the passages that they are preaching.

Unfortunately, the Scripture, in many sermons of today, is given secondary status. Often the preacher misstates its meaning, misapplies its application, and twists it to meanings never intended. In the study of the Word, one should be cautious about the passage being preached. Reverential conviction of diligence of study is required. Reading the passage multiple times, verifying the original language, and prayerful communion with its Author, is vital to having the same reaction to the reading of the word, as Jesus had in

Luke 4:20 (KJV)
20 And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him.

The message of the passage should be so instilled into the preacher, that is not difficult to speak the words being read with the same tone, emotion, and conviction of the original speaker of that passage. The volume may be soft, or loud, but two things determine the proper volume of the preacher, i.e. the distance to the congregation, and the emotion one is portraying for those words. If the most distant one from the sermon can hear with ease, there is no reason to speak louder. If the emotion of the message, and the anointing of the preacher calls for a bit of volume, it needs not held in to try to portray dignity.

Spurgeon said: Understand that reaching everyone does not require blasting anyone. Save the explosions for the moments they are needed.

The grooming and dress of the preacher communicates much. If one is preaching a private sermon to a farmer, one may dress as a farmer. If the message is to Wall Street moguls, the farmers outfit may hinder the message by distraction. The congregation and setting should affect the preacher to see that the grooming and dress are not hindrances to the hearing of Gods message.

God has made the human body to be easily mobile. Therefore it is natural to assume the preacher will move, but not pace with nervousness. The preacher should feel free to move as needed, as wanted. The movements and gestures of the preacher emphasize the sermon. Arms hanging limply by ones side, stillness rather than movement, display a emotionless feeling.

A clenched fist, shaken at the word angry illustrates the feeling the preacher may be trying to show. Gestures made, should be natural and clarifying, but not distractions to the message.

Spurgeon is reported to have said to a class of preachers that when speaking about heaven, let your face shine with the radiance of the sun, and all its glory, but when speaking about hell, then your natural face will do.

Ones eyes reflect interest in the congregation or lack of interest. Eye contact, eye movements, and eye revelations of ones emotions, are vital to be natural. Re-experiencing the feeling of the message, during the message, is vital. Do not preach what you once felt, feel what you are preaching. If the message is God loves let your body, your words, your eyes, your gestures illustrate that feeling of overwhelming joy of the love of God upon you. Preachers are not to preach of a past feeling or your past experience, they are to experience it afresh during the sermon presentation.

Dont let contrived, programmed gestures, designed voice inflections, and emphatic demonstrations of pretend emotions to try to imply the sermon is being felt inside the preacher.

The art of preaching is to be done with real emotions, engendered by the real passion of feelings of God.

The anointing of God is the sharing of Gods emotions with the one preaching about them. Anointing from God is the sharing of the spiritual fervor of God, that flows through man in the delivering of the sermon.

There are different styles of preaching, different methods of designing the sermon, and different vocabularies and languages with which to preach, but the anointing of the preacher should demonstrate the feelings of ONE, i.e. the Spirit of God. This makes the preaching to be of divine grandness, of great importance. The composing of the sermon, the imagination of how to deliver it, the prayer that secures it to the soul of the preacher, are all grooming for the anointing.

Why do some preachers lack the passion, the anointing of Gods emotions upon them? This is shameful that the question even needs asked. The ones called to preach are often taught the art but not the fact that the Artist is God, and preachers are only conveyers of His passions. Some preachers are imitating seminary lectures, or trying to copy famous preachers they have heard. Some others are displaying intellectualism of their Bible understanding. Some relate wonderful personal experiences. Some have inhibited personality and need anointing to release Gods passion through their subdued frame. The good news is that the passion of preaching is not taught, it is received with the anointing.

Acts 1:8 (KJV)
8 But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto Me...

The Greek word for power is dunamis, meaning might, power, strength, ability. When the anointing of the Spirit is upon us, it gives us supernatural braveness to preach, it gives a power that is from the Divine One.

God wants us to be thoroughly furnished... that the man of God may be perfect. (II Timothy 3:15-17) If you are willing to be dishonored, despised, de-valued, hated, shunned, by others, then this anointing can come upon you

David was a man after Gods own heart. This means that David wanted to know Gods thoughts and feelings. The anointing will share with you Gods thoughts, Gods messages, and Gods feelings. Few have that much spiritual ambition.

Isaiah 64:7
"There is none... that stirreth up himself to take hold of Thee...

Too often this is still the case. Many do not stir up themselves, to really grasp Gods feelings and thoughts.

Psalms 37:24
The steps of a good man are ordered of the Lord.

The anointing of Gods power, is being offered. It shall exude a power never seen in this world before. We were promised that greater works were to come in the lives of Christians, than had been in Jesus ministry. We are about to see that time, that full fulfillment of that promise.

The anointing is the glory of God. It rests upon the children of God. It is sometimes strong, sometimes weaker. The word glory is the Greek word doxa. It means a very apparent glory manifesting Gods approval.

Hebrews 1:3 says that Jesus, being the brightness of His (Gods) glory." Jesus reflected in His Person, the brightness, anointing of the glory of God. In these last days, we shall have more and more of the glory of God resting upon us.

Philippians 3:21
"Jesus... Who shall change our vile body, that it might be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself..."

Jesus was crowned with glory (Hebrews 2:7). This crown of Gods glory, i.e. the anointing can rest upon the preachers.

I Peter 4:14
"If ye be reproached for the name of Christ, happy are ye, for the spirit of glory and of God resteth upon you, on their part, He is evil spoken of, but on your part, He is glorified."

So, as opposition comes, it only brings increased anointing of glory upon us. The Lord will allow opposition, but with it comes more and more glory and miracles that bring Gods glory to this world.

Romans 9:18
"The sufferings of the present time are not worthy to be compared with the glory which shall be revealed in us..."

The anointing will be revealed upon us, more and more, as the opposition from the devils side increases.

II Corinthians 3:18
"But we all with open face, beholding, as in a glass, the glory of the Lord, are changed into the same image from glory to glory..."

We abound in the anointing glory of God, going from one stage of glorious anointing to another. This glory is always increasing as we see the day approaching. We become daily more and more the glorious church for which Christ is coming.

The plan of God for the double portion time of this revival, is for the preachers to take the glory of God, everywhere. He is outfitting us with more anointing glory than ever before. The devil has sensed it, and has begun more opposition than ever before. Yet, the glory anointing is far too strong for the devil, for it is the glory of God, not of ourselves. And as we go various places, the glory of God will break out everywhere.

When Jesus returns, He will come with power and glory (Matthew 24:30, Mark 13:26, Luke 21:27). God wants us to walk and preach in this anointing of God upon us. And everywhere we walk, the glory of God breaks out, manifested in signs, wonders, miracles, and power. The preachers ministry, when he has the anointing help of the Spirit of God, is followed by signs and wonders.

How do we keep that power, that anointing, that fresh surge of heavenly strength and wisdom? The convictions of the apostles show us how they maintained this anointing glory.

Acts 6:4 (KJV)
4 But we will give ourselves continually to prayer, and to the ministry of the word.

It became a life style, a relationship with the One of Whom we preach. To preach Jesus, we must know Jesus. To converse with Him daily in prayer, to read His message daily in the Word, keeps our relationship close, and the anointing of His feelings into us is without difficulty.

No one has a spotless, sinless life. Yet, knowing the merciful Lord Jesus, can allow preachers many cleansings, healings from sin and its effects. Then in the spotless forgiveness of salvation, preachers can share that release from guilt and shame. Long ago, it was common to hear that preachers should preach by their lives, or not preach at all. The most effective preaching though is not the claim of spotless, sinless life, but the claim of knowing the One Who can destroy sin and its effects.

Sometimes the preachers are far from godly, and far from repentant. The best preaching is fortified by godly living, but some pretend or imitate godliness. Well prepared sermons, eloquently spoken sermons are marred, ineffective due, too often, to the immorality and unethical attitudes of the preacher. The worldliness of the spirit, the inconsistency of the life that is found in many preachers make the gospel message to be shamed.

Even those immoral preachers can repent. God delights in hearing the cries of penitent sinners. Repentance takes more than sorrow for sin, but also a turning away from sin, from wrong-doing. True repentance results in a change in character and in conduct. Deception is replaced by humble confession of sin. Praying replaces the wrong desires that once bound and imprisoned the immoral one. The life is changed by a process of repentant prayer, and following reconstruction of conduct. The errant preacher must rectify bad conduct, wrong attitude, by repentant prayers to God. It humbles one, and makes one feel totally unworthy of a preaching ministry, but one is totally unworthy of such, if they do not repent.

James 5:15-16 (KJV)
15 And the prayer of faith shall save the sick, and the Lord shall raise h up; and if he have committed sins, they shall be forgiven him.
16 Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much.

When righteousness is restored, confession of sins has humbled the immoral preacher, the then righteous one finds that their prayers avail much and their ministry. Their preaching can be fruitful as never before. True praying to God results in true righteousness. Prayer changes ones conduct and ones conversation. The righteousness makes it possible for the anointing to come once again.

murjahel · Oct 15, 2011

THE SERMON

The book that Ezra preached from, while standing on that pulpit of wood, was likely the same original book written down by Moses. It was about 1175 years since Moses wrote it, and had been carefully protected through the years. The awesome feeling must have overwhelmed Ezra as he read from that original book. He preached from that Book. We dont have that original copy, but we have many more books in our edition. It has been added to over the centuries. The Holy Spirit is now able to fill us, anoint us, and train us in the Word. We preach sermons with our texts and lessons from the awesome Bible.

What a privilege that is too great to comprehend.

In the sermons, the preachers is told to rightly divide the Word of truth.

II Timothy 2:15-16
"Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the Word of truth. But shun profane and vain babblings, for they will increase unto more ungodliness."

There are two groupings here for the words. There are some that are the word of truth, and there are profane and vain babblings. How does a preacher rightly divide not only the difference between the two, but also in the midst of each one, how do we define difference of kinds. There are many kinds of words of truth. There are many kinds of profane and vain babblings.

The word for divide in that passage, is orthotomeo. It means to deal with a thing by cutting and dividing it, to discern its composition and purpose. The Word of Truth is composed of the purpose and teachings of God. We need to determine Gods purpose and method of accomplishing that purpose of each word.

The profane and vain babblings of false ones needs to be cut and dissected, dividing leaven from the lump, cutting truth from error, and determining the source as from God or from other spirits, evil or human.

The word profane is the Greek bebelos meaning to go over a threshold without authorization. It refers to some who speak words, claiming them to be godly or from God. If these words do not reflect Gods truth and are not sourced from God, they are profane.

The word translated vain babblings is the Greek word kenophonia meaning fruitless and empty discussion.

Paul mentioned both these kinds and a third also,
in I Timothy 6:20.
"O Timothy, keep that which is committed to thy trust, avoiding profane
and vain babblings, and oppositions of science falsely so called.

The word science is the word gnosis, and refers to more than science as thought of today. It refers to all kinds of knowledge. There are many claiming knowledge of Scripture, of spiritual truths, of revelations. Some are calling there messages to be knowledge and truth, and they are falsely claiming that.

Timothy was a young man. He was often tempted to listen to what others were calling knowledge, but some of it was false, some was profane and not sourced from God at all, and some were vain babblings and were therefore worthless discussion.

Paul stressed to Timothy to shun those things, in both epistles written to him. Today, we need to begin before that even.

Some have no idea that there are profane, vain, and knowledge falsely so called. They do not attempt to shun any, they let their ears and hearts feast on the profane, vain, and false. It is time to determine the worth, the source and the purpose of words we hear.

If we do not, we should be ashamed. If we rightly divide the word of truth, and shun what does not qualify to be called the word of truth, then we will not need to be ashamed before our God.

murjahel · Oct 16, 2011

THE SERMON

　
　
Preaching a sermon is the communicating in a spoken, or written in script, or written on the internet, in an authoritative manner, the Bible truths. The sermon must be inspired of the Holy Spirit, verified in the Holy Bibles passages, and preached with love in the heart of the preacher in order that the sermon be approved by God. Using the personality and experiences of the speaker, the Inspirer, i.e. the Holy Spirit, seeks to apply a message to the hearers.

　
Preaching is not simply public speaking.

1 Corinthians 2:3-5 (KJV)
3 And I was with you in weakness, and in fear, and in much trembling.
4 And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power:
5 That your faith should not stand in the wisdom of men, but in the power of God.

Pauls sermons would not have been judged competition quality in a speech tournament. He spoke with fear, trembling and weakness. Those are all things the speech teacher tries to eliminate out of the speech contestants. Yet, Paul said that he did not even use enticing words of mans wisdom. So the content of his preaching would not satisfy the judges of a speech contest. Paul spoke a sermon that had demonstration of Spirit and of power. The power of the sermon is the most vital thing. One may be eloquent and persuasive. One may be wise and educated. Yet, these things are not vital to the sermon. The vital ingredient in preaching is the power of the anointing of the Spirit.

Preparing the Sermon

Preparing this kind of sermon is not done with the skills of a public speaker. The preparation does take time, takes thought, take wisdom. Yet, with the anointing of the Spirit of God inspiring one, empowering one, then the time, thought, and wisdom used is very profitable.

Preachers must establish priorities in their use of time. The quickness and precedence of our time management depends much on our priorities. If we listed our priorities in preaching, the most vital should be the relating of a message authored by God, not one of our own. Time therefore, should be used in gaining that message. This means prayer, dedication, and Bible study on a continuing, committed manner.

A living message

The message of the sermon must be living, it must be a message that continues to live, from moment spoken throughout eternity. The Bible words are alive, and the re-stating of those words should also continue to live, if the message is not adulterated, nor errant, they continue to live, as the original words do.

Hebrews 4:12 (KJV)
12 For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

The word quick is the Greek: zao (G2198), meaning to live; to be full of vigor; be strong; powerful and "to live" and "be alive" 112 Times.

The Bible is not a living person, but it is filled with Gods words which are eternally spoken, never changing, never ending. In that way, it lives. The sermon must be also, Gods Words, spoken through the preacher.

Gods words, even in the sermon, penetrate between the soul and the spirit, and between the joints and marrow. The words of God judge the heart. When Peter preached on the day of Pentecost, the words pricked their hearts."

No one can stop the power of the words spoken under the anointing of the Spirit.

2 Timothy 2:9 (KJV)
9 Wherein I suffer trouble, as an evil doer, even unto bonds; but the word of God is not bound.

The written Word has the mouth of God, spoken to the writers of the Bible, and now spoken through the mouths of the preachers. It will not return void.

Isaiah 55:11 (KJV)
11 So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.

1 Thessalonians 1:5 (KJV)
5 For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.

1 Thessalonians 2:13 (KJV)
13 For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.

These verses speak of the preached words of Paul, not the written words that are what we call his epistles. The preached words were written down, and we get to still enjoy them, but they were then spoken words of their sermons. Sermons today, if inspired by the Spirit of God, and the preacher is anointed by the same Spirit, will have miraculous results.

Solomon said:
Ecclesiastes 12:12 (KJV)
12 And further, by these, my son, be admonished: of making many books there is no end...

The same can be said of sermons. God continues to desire to speak to the world, to the church. His chosen method is the preaching of sermons.

murjahel · Oct 16, 2011

SERMON STRUCTURE

First, we need to know the GOAL of what we want to relate and why. Once the goal is decided, a TITLE to convey the area of discussion needs decided.

Then we need an OUTLINE of the points we wish to make. A decision on the INTRODUCTION and the CONCLUSION needs to be made. Finally, the SERMON TEXT needs development.

THE GOAL

This is to be a message from the Spirit. A thought, a vision, a dream, a preoccupying subject is often how the Spirit directs toward a goal for the sermon. The Holy Spirit knows already what the next sermon should be. We are to tune in to Him, and find His direction of study and of prayer.

Prayer and Bible search will confirm what the Spirit is directing.

THE TITLE

The title should be creative, contemporary, brief but not vague. The title should arouse curiosity, and not overstate what the sermon will accomplish.

THE OUTLINE

The outline lists the various points in order to be presented. The sub-points of Scriptural support need included in the outline. Illustrated truths and examples can also be added.

THE INTRODUCTION

First, the introduction informs of the subject of the sermon. Then, its purpose is to command attention and to arouse interest. It can do this with a question, with a paradox (comparison, as light vs. darkness), or with a statement of fact. One should not open with an apology. There is no reason to be sorry for presenting a message the Spirit has put upon ones heart and mind. One should not sound indecisive nor unsure of a meaningful goal for the subject. The introduction should be short, not promise more than will be delivered. Humor may be used, but use it carefully.

The purpose of an introduction is:

a. To awaken an interest in the theme.

Not many people come to listen to just any topic. Some topics could thrill them, but many subjects will be as boring as a dancing lesson to a cow. If you are to impress the hearts and minds of the hearers, you must communicate a reason that this subject is more important right now than any other subject to be heard. If interest is not secured immediately, some will not hear the rest of the message. Jesus spoke of those who had ears to hear. Many will not have an ear to hear, if they are not persuaded the hearing of the message is going to benefit them. Just saying listen to this will hold a congregation for several seconds. More meat to the reason to listen needs given, and the introduction is the place where that can be done.

b. To prepare the congregation for what is to follow.

Some basic truths that may or may not be known already, need presented so the ones who do not know them, will be ready for the further truths of the text. Do not make the mistake of assuming that all are ready for the truths to be discussed in the main part of the sermon. The introduction prepares one for those main points to be given in the substance of the sermon.

The source of the introduction may be found in its historical setting, its purpose, its author, its circumstances of being spoken, the occasion of it being spoken.

The properties of a good introduction are that it should not boast too much. Some preachers want to impress hearers with themselves, instead of the message, or with the real Messenger, the Holy Spirit.

Some make the introduction too loud, too sensational, too emotional. Do not shout to emphasize the importance of some point, long before one has established the import of the facts.

To assume that some are going to be emotional on a subject before presentation of reasons for them to be emotionally involved in the subject is foolish.

Begin speaking slowly, in a moderate tone of voice, and warm up the subject slowly, working toward the climax, not assuming the climax is already achieved.

Do not make the introduction too long. If the preface of a book is one half the book, not many are going to read the preface, let alone the main part of the book. If one takes two hours to set the table, not many will be there to eat the lunch that takes only half an hour.

　more to come

murjahel · Oct 17, 2011

THE TEXT and MESSAGE

A choice of the text is to be done with much Bible reading on the subject. One passage will stand out and speak in a special way to you. After reading the various texts in the Bible that discuss the goal and title, which one is speaking to you in a special way.

Read that text, meditate upon it. Write it on a card, carry it with you for reading in various places, under various situations.

Read, re-read, probe its meaning. Pray about it. Think and recite it from memory. It will speak more and more. Questions about it will arise, a plan of deeper study on it can be made.

Study the text with helps. Make notes on it from commentaries, from word studies, from illustrations about its message. Look up meanings of all major words in it.

My father told me that his method of preparing the sermon was to read himself full, pray himself empty, and then let the Holy Spirit fill him with what He wanted to be said.

Beware of letting the structure of the sermon to hinder the communication of the sermon. The structure of a sermon should unify the various aspects of one subject. A well-structured sermon keeps the preaching moving toward the target, the goal.

There are a few ways in which one can find the main points of a sermon. First, what are the implications of the text? If the text is true, then it means... (list those implications). Secondly what following points to the textual facts can be made? Thirdly, are there other points that can be additional steps toward the goal, that the first text only presupposes. Lastly other points can be illustrative of the text, with one example after another.

Sometimes a sermon can be dull and boring. The dullness has a number of causes, one is that some resist to apply narrative with todays symbols, todays verbiage, and todays concepts.

The stories in the sermon need to come alive to this culture. Keep the central idea, the main truth, but illustrate it with up-to-date features. Do not miss the main point, but use the details and words of this generation. If Jesus came in this age,
He would not have spoken of a camel trying to go through the eye of a needle, but He may have spoken of a semi-truck trying to park in a bicycle rack.

Do not try to replace anointing with eloquence. Let the Spirit direct, seek His presence before you speak, maintain that knowledge of His being there to lead your sermon. The great sermon cannot be likened to an argument, nor a moral debate, nor a sales talk, but it is a challenge, and invitation, a promise.

The sermon must be anointed, for we are not the One challenging, nor the One inviting, nor the One able to promise.

Only the Trinity can do that, and we are thus to be speaking in their anointing.

We depend on that anointing, but the Lord asks us to study and to rightly divide the Word of Truth. Therefore, we need to put effort and time into the preparation of the message. We accomplish nothing without effort, without following His directions.

The preparation in prayer and study enable us to be given vision. Paul said he was not disobedient to the heavenly vision.

Acts 26:19 (KJV)
19 Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision:

We are given vision from God, and must also be obedient to it.

Follow the Lord in the preparation, and in the preaching of the message. It does take work, it does take much time. It requires a praying of ourselves empty of all but the vision.

Thomas A. Edison, in his work developing the incandescent light bulb, worked at it for many months. It is said that he designed 2000 experiments that failed. Someone suggested he give up, for he had had 2000 failures. His answer was, No, what you call failures were 2000 steps toward success. We too, will always feel we failed in the sermon. The task is given by a Divine and Perfect One, the message is unfathomable of depth that we are to put into our vocabulary and use our faulty understanding. The hearers do not always have ears to hear.

Therefore, we feel often like we have somehow failed. Yet, we push on, working more and more toward what God wants us to do. This takes vision.

An enthusiasm is needed in preparing the sermon message. We need enthusiasm to keep us pursuing our purpose. Life and exuberance in our work and mission will put hope in our lives.

We cannot afford to vacillate, nor to permit anything to interfere with our resolve. Enthusiasm will be contagious, and it will be observable to those hearing this message when it is finished. Someone once said, if you show people you are a live wire, they wont step on you.

All of Gods preachers are weak and frail, as was Paul. A wonderful preacher I call Brother Bethany once preached these words; "In a leader, a weakness is wickedness.

Therefore, we need to resolve our weaknesses in God, and let our confidence in Him replace our awareness of weakness in ourselves.

Confidence in Gods ability to use a weak vessel, like ourselves, to do impossible things, is vital. This confidence can be devastating if it is in ourselves, in our own ability, in our own intellect. We need to have confidence, faith, trust, and assurance in the Lord. This confidence makes us willing to follow Him to whatever congregation we are to preach. It may be one or 1001 and it does not matter. They may be well attired, or in work clothes. They may be willing hearers, or trapped only. Whatever they are, or whatever the circumstances are, does not matter. Our confidence is in He Who has sent us, and prepared us.

Most, if not all, the messages a preacher will preach, have been in illustration in the life of the preacher. The preacher lives an illustrated lesson from the Lord in the days preceding the sermon. Everywhere one turns, the illustrations of the sermon appear. God will direct the circumstances of the life so that what is soon to be preached, has already, in many ways, been lived by the preacher.

Living in the school of the Spirit, the Spirit knows what soon will be preached. The lessons of life, the illustrations of ones circumstances, the books one is led to read, the messages of others one is directed and shown to hear, will all have lessons for the preparation of the next sermon.

murjahel · Oct 18, 2011

THE CONCLUSION

The conclusion may be a summary, an illustration of the central idea, a quotation of someone whose message concurs with the topic, a question as to the topics application, a prayer for the topics comprehension, specific direction, or just a sudden stop to the message.

The conclusion should remind the hearers of the most important ideas of the sermon. Point out the major purpose of the sermon. The message needs final application to the lives of the hearers.
　

We have certainty in Jesus, and can offer it to the world. Jesus Christ is still "the same yesterday, today, and forever..."

Paul preached a gospel that was not "yea yea," and then tomorrow "nay nay." He did not preach an unsure, changing, doubt ridden gospel. He did not hedge, hesitate, or add "maybe" to his gospel.

What he preached, he meant! The true gospel is filled with many truths. In Jesus is the "yea", in Jesus are all the promises of God...

　
II Corinthians 1:17-24
17. "When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea yea, and nay nay?
18. But as God is true, our word toward you was not yea and nay.
19. For the Son of God, Jesus Christ, Who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in Him was yea.
20. For all the promises of God in Him are yea, and in Him Amen, unto the glory of God by us.
21. Now He Who stablisheth us with you in Christ, and hath anointed us, is God;
22. Who hath also sealed us, and given the earnest of the Spirit in our hearts.
23. Moreover, I call God for a record upon my soul, that to spare you I came not as yet unto Corinth.
24. Not for that we have dominion over your faith, but are helpers of your joy; for by faith ye stand."

Without Christ and the certainties that He gives us, we only have doubt, indecision, and fear! The promises of Christ are like clothes, they should clothe us, warm us, protect us from the cold! Born again believers warm their soul with thoughts of a certain resurrection, a certain rapture, and a certain heaven to joyfully anticipate! The sick warm themselves with promises of healing, miracles, or if those do not come, the even better promise of a heavenly reunion with Jesus!

We, as preachers for the Lord need to be witnesses of certainty! We need to be like Jesus, like John the Baptist, like Paul, like the Old Testament prophets, who stood firm on truths and prophetic messages that were certain!

"Yea" means "yes", and we preach a message that is "yes, true" and we will repeat it, trust it, repeat it again and again because it is true. Our message is not based on deceit, lies, heresy, and doubt. We base our message on what the Lord has spoken, and what the Bible confirms to be true, and we preach it and will continue to preach it. The Spirit of Truth is pushing us on and on to preach it again and again!

We will be hated by many in the congregations of religion, but we will be held up by the Spirit of Truth.

We can also add the "amen" that Paul mentions. "AMEN" means "so be it". We want the truth to be made evident, made visible, and believed by the hearers.

A preachers' beautiful feet

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