More John Leland

Captain Abner Lee, who lived near Lyme, Massachusetts, would have meetings in his house. He would bring in seats and a moveable pulpit. On one occasion he had Elder John Leland preach in his house, Captain Lee “said to Mr. Leland, ‘I do not know as you can put up with our wooden pulpit.’ He made no reply, but began his meeting. After preaching a while, he had occasion to notice the preaching the people had in old times; and noticed the difference between that and the popular doctrines of the day in which he lived. ‘In the days of the apostles, said he, they had wooden pulpits and golden preaching but now they have golden pulpits and wooden preaching. Give me a wooden pulpit and golden preaching, rather than golden pulpits and wooden preaching!”

From The Life, Conversion, Preaching, Travels, and Sufferings of Elias Smith, p. 227

Three reasons for a gospel summary

Timothy Raymond, a pastor at Trinity Baptist Church in Muncie, Indiana, gives the following three reasons to include a concise summary of the Gospel in every sermon.

“1. By regularly including a gospel summary, you’ll evangelize non-Christians in your congregation.

“2. By regularly including a gospel summary, you’re training Christians how to explain the gospel to their non-Christian friends.

“3. By regularly including a gospel summary, you communicate, by way of emphasis, what’s of ultimate importance.”

With an eye on the cross

 

Preaching like Jeremiah

G. Campbell Morgan considered the work of every faithful God-called preacher to be like the work of Jeremiah the prophet:

“His business is to create a sense of shame in the souls of men, so to place their corruption before them as to compel the hot blush to their faces.”

Jeremiah 6:15 Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore they shall fall among them that fall: at the time that I visit them they shall be cast down, saith the Lord.

Somebody’s listening

As you preach, remember:

• Someone listening may be hearing the gospel for the first time.
• Someone listening may be hearing the gospel for the last time.

From David Allen (this David Allen, I think)

Preach the word

 

The Work of the Ministry

I had seen a few times a reference to a sermonizing quote by William Henry Griffith Thomas (reproduced in slightly different ways). 

“Think yourself empty, read yourself full, write yourself clear, pray yourself keen—then enter the pulpit and let yourself go!”

I did some research on the quote and here is some of what I found.

“Two generations ago, W. H. Griffith Thomas offered young preacher the following formula:

“Think yourself empty, read yourself full, write yourself clear, pray yourself keen; then into the pulpit and let yourself go!” 

James Innell Packer, Truth & Power: the Place of Scripture in the Christian Life, Wheaton, IL: Harold Shaw Publishers, 1996, p. 174

“It was my privilege in crossing the ocean in the summer of 1903, to become acquainted with Rev. W. H. Griffith Thomas, an Episcopalian clergyman of London, England, who was the author of a number of books on Bible Study and has spoken at Northfield and elsewhere in our county. Before separating from him on landing he gave me these lines, which bear upon the subject of this chapter—

“Think yourself empty.

“Read yourself full. 

“Write yourself clear.

“Pray yourself hot.”

Marion Lawrence, How to Conduct a Sunday School (7th Edition), New York, NY: Fleming H. Revell Company, 1005, p. 91

Ultimately, I found the original source in The Work of the Ministry, William Henry Griffith Thomas, London: Hodder & Stoughton, 1910, pp. 210-212.

(a) We must ‘think ourselves empty.’ By this is meant that we must take our text and proceed to ponder its meaning. Our thoughts should be jotted down as they come, on a sheet of paper, without any attempt at arrangement, but only with an endeavour to elicit for ourselves every aspect of the meaning and message of the text. This effort to think for ourselves will prove of the greatest possible value, and whether it takes a long or short time to ‘think ourselves empty,’ we ought not to approach any outside help to sermon preparation until we are conscious that to the best of our ability we have exhausted for the time our own mental possibilities.

“(b) Then we must ‘read ourselves full.’ After thinking out for ourselves the bearings of the text, the mind is in the proper state to approach the views of others who may have commented, or otherwise written on the passage…”

“(c) The we must ‘write ourselves clear.’ After thinking and reading it is essential to put our thoughts into proper order…These are the three great principles which are usually emphasized in all books on sermon preparation, and it will be seen that they refer exclusively to the purely intellectual aspects of the sermon. For this reason we venture to add a fourth principle to the foregoing.”

“(d) We must ‘pray ourselves keen.’ When the intellectual work has been done, or rather, all through the process of intellectual acquisition, our work should be steeped in prayer, and then when the preparation is over we must commit ourselves and our work to God in order that our delivery, when the time comes, may be ‘in demonstration of the Spirit and of power.’”

---

Note: “Let yourself go” is from a quote of W. T. Stead on page 244. It does not appear to be part of the original points of Griffith Thomas, unless this was written differently in another place.

Preach the Gospel, and other preaching quotes

The posting of quotes by human authors does not constitute agreement with either the quotes or their sources. (I try to confirm the sources that I give, but may miss on occasion; please verify if possible.)

“Preach not so that you will be remembered, but so that Jesus will never be forgotten.” -- Unknown

“A minister, without boldness, is like a smooth file, a knife without an edge, a sentinel that is afraid to let off his gun.” -- William Gurnall

“The task of the preacher is to comfort the afflicted and afflict the comfortable.” -- Vance Havner

“As you go forth to preach, come to each service as though it were the first, as though it could be the best, as though it might be the last.” -- Vance Havner

“To love to preach is one thing, to love those to whom we preach quite another.” -- D. Martyn Lloyd-Jones

 “A sermon is not made with an eye upon the sermon, but with both eyes upon the people and all the heart upon God.” -- John Owen

 “A man preacheth that sermon only well unto others, which preacheth itself in his own soul.” -- John Owen

“Never was man blamed in heaven for preaching Christ too much.” -- Charles H. Spurgeon

“A preacher should have the mind of a scholar, the heart of a child, and the hide of a rhinoceros. His problem is how to toughen his hide without hardening his heart.” -- Curtis C. Thomas

“The minister speaks in the name of God, and as to the things of God, has no wish to know anything, except what he has learned from God himself.” -- Alexander Vinet

“To give knowledge, to produce faith, is the two-fold task of the preacher in every sermon.” -- Alexander Vinet

“We can preach the Gospel of Christ no further than we have experienced the power of it in our own hearts.” -- George Whitefield

“Only once did God choose a completely sinless preacher.” –--Alexander Whyte

“Preach the gospel, die, and be forgotten.” -- Nikolaus von Zinzendorf

“It is well that God can speak through an ass, else He would have little use for many preachers.”

In pretence or in truth

Introduction.

Paul writes to the Philippians “in bonds.” 

• in my bonds, v. 7
• my bonds, v. 13
• by my bonds, v. 14
• to my bonds, v. 16

The Philippians are partakers with him, by grace, through his labours, v. 7

All things worked for good, “falling out” unto the furtherance of the gospel, v. 12

• The effect of his bonds, immediately, v. 13
• The effect of his bonds, by extension, v. 14

“Since our troubles may tend to the good of many, we ought to rejoice.” Matthew Henry

The primary text under consideration.

Philippians 1:15-18 Some indeed preach Christ even of envy and strife; and some also of good will: the one preach Christ of contention, not sincerely, supposing to add affliction to my bonds: but the other of love, knowing that I am set for the defence of the gospel. What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

Verse 15, Some preach Christ 

• of envy and strife
• of good will

Verse 16, Some preach Christ

• of contention, supposing to add affliction to my bonds

Verse 17, Some preach Christ

• of love, knowing that I am set for the defence of the gospel.

Verse 18, Christ is preached

• in pretence
• in truth 

“…Paul, in the words ‘in pretence’ and ‘in truth,’ is speaking of the motives of the preachers, not of the substance of their preaching.” Alfred Barry, in A Bible Commentary for English Readers (Charles John Ellicott, editor, Vol. VIII, p. 69).

Explanation and application.

Verses 15 and 16 and 18 give us the clues – “preach Christ,” “not sincerely,” “in pretence” – to understand Paul speaking of the motivation of the preaching, not the content. Had there been doctrinal error preached regarding Christ, Paul could not and would not have rejoiced. We can compare and contrast what Paul said elsewhere, and know he did not condone false preaching.

2 Corinthians 11:4 For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him.

Galatians 1:6-8 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.

Philippians 3:2-3 Beware of dogs, beware of evil workers, beware of the concision. For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh.

Application and Conclusion.

Since “Christ is preached” Paul can and does rejoice in it. He will continue to rejoice. He is not rejoicing in the envy, contention, and pretence, but that, in spite of that, the message of Jesus Christ was going forth.

Immediate application.

When Christ-preaching preachers strive with us, annoy us, and work in self-serving ways, we can still rejoice in their “preaching Christ.”

This does not mean, however, that we must be indifferent as to the motivation in which, and the spirit by which the gospel is preached. Nevertheless, we can rejoice that “preaching Christ” was done. Good results from God might attend their bad intention.

Other possibilities?

When preachers of other denominations and affiliations “preach Christ” (to the extent they actually preach Christ), we can rejoice in that element of their preaching, even if we cannot rejoice in other doctrines they are teaching.

Note: I would in honesty add that I sometimes struggle with the spirit of the conclusion and its application.

Related, see also The Order of Philippians 1:16-17.

How long, O, How long?

Q. How long should you study in preparation for preaching? How long should a sermon last?

A. Many preachers and seminary professors are quick to weigh in with their two cents on how long a preacher should spend preparing a sermon, how many minutes the sermon should last, and so on. Some may be know-it-alls, while most probably have good intentions of trying to guide and help young preachers. Nevertheless, we too much have reduced preaching to a formula of “do it this way,” “put in this much time studying,” “preach for this many minutes,” etc. – this is the right way (or only way) to preach. Conspicuously, seldom does the advice come with references to Scripture. There must be more acknowledgment that every preacher is different, every sermon is different, and every congregation is different. One size does not fit all. The preacher spends a lifetime of study of the word of God. A sermon is over when it is over.

The following series might prove helpful:

• https://baptistsearch.blogspot.com/2013/09/true-new-testament-preaching-7-questions.html
• https://baptistsearch.blogspot.com/2013/09/alliterated-sermons.html
• https://baptistsearch.blogspot.com/2013/09/what-kinds-of-sermons.html
• https://baptistsearch.blogspot.com/2013/09/3-evangelistic-sermons.html
• https://baptistsearch.blogspot.com/2013/09/3-church-sermons.html
• https://baptistsearch.blogspot.com/2013/09/answering-7-questions-from-monday.html
• https://baptistsearch.blogspot.com/2013/09/preaching-differences-and-similarities.html

Corporate Worship, Masculinity, and Leadership

“For the past 30-50 years, the church has been infatuated with keynote Christianity where infotainers crack jokes and sprinkle in Scripture. As a result, these pulpiteers have left thousands of congregations with a Christ the people want but not the Christ that God sent. In truth, we have made a Jesus in our own image…We have traded the fire and brimstone preaching of the early 20th century for the soft and encouraging Ted-Talk style infotainers of today. We have moved from classic hymns about doctrine and sacrifice and piety to emotional love songs where people sway their hips to ‘Jesus is my boyfriend.’”

Dale Partridge

“…what do we call a person who shepherds and exercises oversight over the church of Christ? We call that person an elder. What is clear when we recognize the ‘building up’ significance of corporate worship is that planning and leadership within the context of a church’s corporate worship is a pastoral teaching function. Therefore, the leadership of a church’s worship, including the planning of services and leadership within the service, ought to be performed by God-called, spiritually qualified elders. Biblical worship is led by the Great Shepherd and his under-shepherds.” 

Scott Aniol

Sermon Series, sort of

The links below contain a series of posts on sermons from 2013, plus several other random posts on the subject. I think the first six constitute the series.

• True New Testament Preaching, 7 questions
• What kinds of sermons?
• 3 “evangelistic” sermons
• 3 “church” sermons
• Answering 7 questions from Monday
• Preaching: differences and similarities
• How the well-paid preacher prepares his pitch, in 13 hours or less
• Scriptural preaching, without notes
• Preaching without notes and prodding the establishment
• 7 Links regarding Sermons
• Quotes on sermons, and such
• Borrowed sermons and borrowed axes
• “Alliterated” sermons
• The prepared preacher

Preaching voices, code switching, and naysayers

On the 28th of March, one of the clown princes of the Baptist Board posted a weird comment About the worst Baptist preacher I ever heard.[i] There are several interesting takeaways.

The “style” of the “worst Baptist preacher” who is referenced might be referred to as chanting or intoning. It was once much more common than it is today. We Baptists share this style as part of the heritage from our Separate Baptist ancestry, in my opinion (though subject to revision if new information of which I am unaware is revealed).[ii]

The original post and many of the comments judge that preacher and his preaching by their personal opinions rather than the content of the message. (Only the original poster has actually heard him; everyone else was commenting gratuitously). Rather than hearing the message and searching the scriptures whether these things are so, the preaching is outright dismissed because the hearers do not approve of the way the preacher talks. As far as I can tell, the scriptures teach us to judge a message by its conformity to the word of God. The preached word is the word to the extent that it agrees with the living Word (Jesus Christ) and the written word (the Bible). (Cf. e.g. Romans 10:17; 1 Thessalonians 2:13; 2 Timothy 4:2.)

Additionally, there is the judgment of the heart of the message bearer based on observing externals. “I believe he’s quite a sham.” “Deliberately using poor grammer & pronunciation is a sham…People in this area don’t talk that way…And the grunting every few words is certainly a sham…All phony as a $3 bill…he only does it when he preaches, which is LESS-THAN-HONEST, & anyone preaching should be honest as possible.” One confirms, “it’s still a pretense. They should talk the same on Sunday as they do the rest of the week, without putting on a show with their language.” Another chimes in “My wife and I all the time laugh at people who have preacher speak.”

There is little doubt that some preachers “put on a show.” That is not confined to a particular “style” of preaching, or to preachers who speak with a different accent, grammar, or vocabulary. The naysayers do not take into account several possible factors.

There are different views on what constitutes proper decorum in the pulpit (much based on pragmatism rather that biblical precept and example). There is both taught and learned behavior in preaching (i.e., how one preaches, stylewise). There is no doubt that some of us have beneath the surface “learned behavior” that is considered our “normal” when it comes to preaching. There is room for discussion of whether it is actually good or bad without calling it a sham, dishonest, put on, a performance, or a show. I honestly do not think a majority of preachers “talk the same on Sunday as they do the rest of the week” – whether for good or bad or indifferent reasons. Preaching is readily viewed as different from “normal” speech, as well as different from “normal” oratory. It is speaking on behalf of God and his word.

The naysayers may have it backwards! This man’s preaching may reflect his innate grammar and vocabulary, and what is his “normal” way of speaking.[iii] His “other” speech may reflect his learned behavior – a way to get along in a culture distinct from his church culture. People who move in two different “cultures” may have two ways of speaking. I work in an education industry setting, and when I am around administrators, I may speak differently than I do around my family, my friends, and the people I work with on a daily basis. If any of it is a “put on” or a “sham” it would actually be when I am apprehensive and make an effort to sound a little more intelligent than I figure I usually sound, on average.[iv]

I likely have a family voice, a work voice, a preaching voice, and even a writing voice.[v] More times than not, I try to write a little more “scholarly” than the sound of my voice and the patterns of my speech! However, when the occasion warrants, I may bring out the voice (or part of it) that reflects the way I grew up speaking, like Who You Gonna Believe?[vi] I ain’t gonna apologize for it when I do.

Sending conflicting and contradictory messages is deceitful. Speaking with “different voices” in different contexts is not. It is a “normal” part of human interaction. Yes, some preachers may put on a show. If you are familiar with the case and know what you are talking about, that can be one thing. If not, don’t assume or presume that you have some grand gnostic knowledge that, like a rabbit’s foot, lets you know that a certain “style” of preaching that you do not like is showmanship, and that the preaching “style” you like is the real deal. It’s simply not that simple, and you may be displaying some of your own ignorance.

---

[i] Its oddity is reflected in the first reply, “Ummm ok? we have no idea what you are talking about, nor whom?” In addition, the original poster hoodwinks the readers by writing, “I can excuse his being KJVO.” This person is all over the internet opposing both the King James Bible and King James Version Onlyism, putting a bold question mark on his faint claim.
[ii] I am not aware that this style of preaching has a consistently common or regular name. It has been referred to a chanting, intonation, singsong preaching – as well as many less than complimentary terms. Stephen Garrett has copied several good quotes in his blog titled Singsong Preaching. H. B. Charles and Ralph D. West refer to the black experience of this preaching as the Celebrating, Whooping, Intoning Tradition. You can hear a bit of this style in this sermon closing of H. B. Charles, Jr., pastor of Shiloh Metropolitan Baptist Church at Jacksonville/Orange Park, Florida.
[iii] I searched and found radio messages by the unnamed preacher in question. Yes, his style may seem unusual to those unfamiliar with folks who preach this way. Most preachers I know do not preach in this style. On the other hand, I am quite familiar with it. To me, his preaching does not sound at all contrived or dishonest. It is just a man preaching the way he knows to preach. Dislike it if you will, but do not charge him with fakery on that account.
[iv] The speaking voice we use when we are comfortable and uninhibited is most likely our “normal” voice (though speaking of a “normal” voice in most cases may be a bit misleading). Many urban people think that rural-sounding speakers are not as educated as they are. Accent does not equal education level. However, some people adapt their speech patterns consistently to what they think should reflect their levels of education. Others do not care. Additionally, I know a person from England living in East Texas who learned and changed speech patterns in order to avoid the accent’s constant calling attention to itself.
[v] The online article “Appalachian Code Switching” gives an interesting perspective about how, when, and why people might change their speech patterns. “An Expert Explains Why Your Voice Changes in Different Situations” is also interesting, discussing how people use different voices to achieve different interactions. In addition “Finding the Right Tone of Voice in Communication” discusses how we use different tones of voice in different situations, such as motivation, humor, questioning, etc. (This latter article is about training oneself to use the “apt” tone, but we nevertheless learn and practice much of that subconscious through experience.)
[vi] I originally wrote that back in the 1980s, and (if I remember correctly) actually adapted some (much?) of the speech of the article “up” a bit when I posted it on my blog in 2016.

The WORD, the Word, and the word

The three words - The Word, the Word, and the word (with due acknowledgement to Standard Sacred Text blog by the Peter Van Kleecks)

The archetypal Word, the revealed living Word, Jesus Christ.[i]

John 1:3, 14a - In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. ... And the Word was made flesh, and dwelt among us…

1 John 1:1 - That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;

Revelation 19:13 - And he was clothed with a vesture dipped in blood: and his name is called The Word of God.

The typical Word, the revealed written word, the Scriptures.[ii]

Jeremiah 30:2 - Thus speaketh the Lord God of Israel, saying, Write thee all the words that I have spoken unto thee in a book

Luke 4:4 - And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God.

2 Timothy 3:16-17 - All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works.

2 Peter 1:19-21 - 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: knowing this first, that no prophecy of the scripture is of any private interpretation. 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.

The atypical word, the preaching of the Word.[iii]

Galatians 1:8 - But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed.

Philippians 1:15-16 - Some indeed preach Christ even of envy and strife; and some also of good will: the one preach Christ of contention, not sincerely…

2 Timothy 4:2 - preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.

---

[i] Archetypal, adjective: having the nature of an archetype, or original model; relating to or denoting an original that has been imitated. Here used in the sense of Jesus as the first or original Word.
[ii] Typical, adjective: having the characteristics or distinctive qualities of a particular type of person or thing; conforming to a particular type. Here used in the sense of the revealed written word conforming in type and character to the living Word, Jesus Christ. The written word is also living, “the words that I speak unto you, they are spirit, and they are life.”

[iii] Atypical, adjective: having an uneven nature; not typical; irregular. Here used to describe the “uneven nature” of the preached word – in that it is the word only to the extent or degree that it conforms to the living Word and the written word.

The Sermon Committee?

What is a sermon committee, and what do they do?

In some discussion about the new SBC President (pastor of Redemption Church in Saraland, AL), Steve Newhouse mentioned a sermon committee. I have never heard of such previously. If you live long enough, I suppose you learn lots of new things! He did not specifically say what this committee is, while implying it is group that somehow helps the pastor in the preparation of his sermons. Another person named Kristin later explained that pastors often have formal or informal committees that talk about things “that might influence the direction of what passages or topics would be good for the congregation.” David Griffin pointed to Ed Litton’s own explanation of his committee – what he calls a preaching team – which is involved in discussing details even such as the outline of and approaches to a sermon series.

“We employ a preaching team approach at Redemption Church that is comprised of eight men from our staff/congregation who meet weekly to discuss study insights, outlines, and approaches to the text. This sermon prep process includes working in the languages, consulting commentaries and books, and listening to strong communicators.” – Pastor’s Statement by Ed Litton

Someone on the Baptist Board pointed me to a similar practice of Mark Dever, pastor of Capitol Hill Baptist Church in Washington, DC.

“...on Saturday night before preaching on Sunday, a small group meets at his house. He reads his sermon manuscript to them, receives feedback and makes changes accordingly.” Pastors talk leadership & preaching

In Preach: Theology Meets Practice, Dever writes: 

“I’ve made it a practice over the past fifteen years to take a few members of my church to lunch on Saturdays and think with them through the application grid...Then, later, after I’ve written the sermon, I’ll read it to a few friends in my study on Saturday night, and often there are women present who give me some of the best comments I receive.” (Preach: Theology Meets Practice, Mark Dever, Greg Gilbert, Nashville, TN: B & H Publishing, 2012, pp. 93-94)

This all seems quite unusual to me, both from (1) the standpoint of it being new – something of which I have never heard – and (2) not being much like the “sermonizing” recorded in the New Testament. Generally, the teaching of the New Testament preachers is much more spontaneous, whether evangelism in the field (e.g. Acts 2:14, Acts 13:14-16) or teaching in the church (e.g. Acts 15:7, 1 Corinthians 14:29-31). Further, the need of such a committee puts the emphasis on the sermon as oratory rather than the sermon as teaching the word of God.[i] Finally, it jettisons the idea of New Testament practice as the normal way we should approach church, including preaching.[ii]

---

[i] The writing down of notes or thoughts is not so objectionable, as that what goes on in many pulpits is about the speaker rather than the hearers. Preaching should not be about devising a cunning format, or delivering a stunning discourse. It should be about communicating the truth of the gospel and God’s word. 

[ii] Some of which includes dialogue (Mark 8:27–10:52; Acts 19:8; 20:7-9; I Corinthians 14) as opposed to lecture. The type of meeting that Paul described in I Corinthians chapter 14 is much more open and informal than the average Baptist meeting today. Is it possible that there should be both much more teaching and interactive dialogue in our regular gatherings? How do the scripture examples show us we should operate in this area of practice?

Plagiarizing sermons, using God’s material, or something else?

The election of Ed Litton to the presidency of the Southern Baptist Convention was controversial. On the heels of that controversy is a dust-up about his borrowing of sermon material. Boiled down to its simplest, the issue is that Ed Litton plagiarized sermons of former SBC President J. D. Greear.[i]

• This news is out there and cannot be ignored. Even Ed Litton has responded with that understanding.
• This is, at least to some degree, political. Many are responding pro or con in direct proportion to whether they were pro or con Ed Litton becoming President of the SBC.

Perhaps this controversy provides a good opportunity to reflect on how preachers use the material of other preachers.[ii] As mentioned above, some of the outrage is more about Litton’s SBC presidency than actually about borrowing or plagiarizing sermon material. It perhaps even adds a new element which previously was not a concern among preachers and churches generally. When I was a young preacher, I remember that it was common that many of the older and more experienced preachers compiled and printed their sermon outlines. They expected others to use this material as a resource. I do not recall that any were particularly concerned about getting credit. In fact, it seems they took it as a compliment when others used their outlines. I do not relate this to encourage preaching other preachers’ work. It is all too common for a preacher to pick out someone’s outline and use it with little or no study of his own. I relate this to say this is not something new. On one hand, learning from others is normal and to be expected. On the other hand, copying another person’s style and words to preach a sermon like that other preacher did crosses a line, whether it is with or without that person’s permission.

I tell people if they have learned anything from something God and other Christians taught me, feel free to pass it on. I do not need any credit. There is a problem, and no little amount of hypocrisy, when we claim a sermon is from God and then we try to copyright it!

I have written “commentaries” on several books of the Bible. I place footnotes in the books to credit material I immediately and consciously use. In them I also acknowledge the fact that I have learned so much over my ministry that there is no way I can remember who all to credit. I have included statements such as these below to stress that fact.[iii]

Over years of study, I have learned about Jonah from many sources. Many of these became a part of my own thinking and I no longer remember the specific sources. Therefore, this booklet includes thoughts of many of God’s people I can no longer directly credit. But here I credit generally all those whom the Lord used to teach me, and that own my work as built on their foundation.

Concerning acknowledgements, there are too many to name or even remember who have taught me concerning the epistle of Jude. Even many turns and phrases may reflect some long remembered thoughts whose originators are long forgotten.

In these comments on Philemon, I have tried to “give credit where credit is due” in the footnotes. Yet I am unable to satisfactorily credit the multitude of persons who have taught me over the past 35 years, as well as what my mind has retained from other unremembered sources. May God give them their credit that is due, and may the reader be well aware there are numerous sources that can no longer be remembered or named.

Now those statements are in print. It is a simple fact that we are not going to have footnotes in sermons like we have in written material. “I heard a story about” should be good enough, shouldn’t it, without going into detail as to its origin? Telling someone else’s story as if it were our own blatantly violates both truth and trust. Many years ago, I attended a ceremony with a motivational speaker who was a university professor and expert in communication. And he was a great speaker, as speaking goes. He opened with an extremely touching fishing story about him and his father. Later, I learned that the story was not true (at least it was not his story), and that this was apparently standard procedure. I lost much respect for him.
 
Or maybe we tell too many stories? God’s holy word has a plethora of illustrations we can use. Above all, we should stick with 2 Timothy 4:2, “Preach the word.”

---

[i] You can read more about this controversy HERE, HERE, HERE, and HERE.

[ii] Yes, even personal reflection! 

[iii] On the other hand, preaching to mostly the same people every Sunday, I do not make that kind of acknowledgement every time I preach. I may mention it from time to time.

Accursed from Christ

I could wish that myself were accursed from Christ

Romans 9:1-5 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

This text expresses a sentiment (an impulse, a desire) of the heart of the not possible – that Paul might be accursed, devoted to destruction, in the stead of his kinsmen.[i] It is reminiscent of Moses’s intercession for his people, “Yet now, if thou wilt forgive their sin—; and if not, blot me, I pray thee, out of thy book which thou hast written” (Exodus 32:32). Matthew Henry writes, “Being about to discuss the rejection of the Jews and the calling of the Gentiles, and to show that the whole agrees with the sovereign electing love of God, the apostle expresses strongly his affection for his people.” His affection for his people is even more striking when we see the animosity of Paul’s people for him.

The religious Jews’ attitude and actions toward Paul.

After the young persecutor (Acts 9:2; 22:19) was converted on the road to Damascus, religious Jews[ii] began to persecute him and continued throughout his ministry.

• Jews at Damascus tried to kill him. Acts 9:22-25 
• Jews in Jerusalem sought to kill him. Acts 9:28-30
• Jews at Antioch Pisidia had Paul expelled from the region. Acts 13:45-50
• Jews at Iconium stirred up an attempt to stone Paul and Barnabas. Acts 14:1-5
• Jews from Antioch Pisidia and Iconium persuaded the people at Lystra to stone Paul. Acts 14:6-7,19
• Jews at Thessalonica caused an uproar, and Paul and Barnabas were sent away for their safety. Acts 17:1-5
• Jews from Thessalonica stirred up trouble in Berea. Acts 17:13-14
• Jews at Corinth brought Paul before the judgment seat of Gallio. Acts 18:12-13
• Jews at Ephesus spread an evil report against Paul. Acts 19:8-9
• Jews in Greece tried to accost him. Acts 20:2-3
• Jews at Jerusalem assaulted Paul with the intention to kill him. Acts 21:27-31
• Jews at Jerusalem rejected his testimony and called for his execution. Acts 22:22-23 
• Forty Jews at Jerusalem bound themselves under an oath with a curse to kill Paul. Acts 23:12,30
• Jews accused Paul in legal proceedings before the governor, Felix. Acts 24:1-6
• Jews informed Festus against Paul and asked he be brought back to Jerusalem. (Paul was still in Caesarea.) Acts 25:1-3
• Jews from Jerusalem come to Caesarea to (falsely) accuse Paul. Acts 25:6-7
• Paul related how they caught him and sought to kill him, and why. Acts 26:20-22

Paul’s attitude and actions toward the religious Jews.

God gave Paul an unique apostleship to the Gentiles (Romans 11:13), but he always loved and preached to Jews as well.

• Paul preached Christ at Damascus. Acts 9:20-22
• Paul preached in the synagogue at Salamis. Acts 13:5
• Paul preached in the synagogue at Antioch Pisidia. Acts 13:14-16
• Paul preached in the synagogue at Iconium. Acts 14:1
• Paul preached in the synagogue at Thessalonica. Acts 17:1
• Paul preached in the synagogue at Berea. Acts 17:10
• Paul preached in the synagogue at Corinth. Acts 18:4
• Paul preached in the synagogue at Ephesus. Acts 18:19
• Paul preached in the synagogue at Ephesus (again, when he came back). Acts 19:8
• Paul preached repentance and faith to the Jews (as well as the Gentiles). Acts 20:21
• Paul claims he did nothing wrong to the Jews. Acts 25:10
• Paul preached repentance and turning to God. Acts 26:20
• Paul preached to the Jews in Rome. Acts 28:17,23

Biblical considerations and conclusions

• Mark 16:15 And he said unto them, Go ye into all the world, and preach the gospel to every creature.
• Matthew 5:44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;
• 2 Timothy 4:2 preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.
• 2 Timothy 3:12 Yea, and all that will live godly in Christ Jesus shall suffer persecution.
• Romans 8:35-37 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us.
• Romans 10:1 Brethren, my heart’s desire and prayer to God for Israel is, that they might be saved.

Without question, Paul was a better man than I. Paul was called of God, he endured persecution from the beginning of his calling until the end, he was faithful to his calling in much tribulation, and he never lost his love for those who hindered and persecuted him. Who couldn’t use a dose of that? Many American Christians, under the first sniff of opposition, quickly lose their love for their enemies, for their fellow-citizens, and for their kinsmen according to the flesh. “Help us, O Lord our God… Help us, O God of our salvation.”

---

[i] αναθεμα, rendered accursed, (used here and in Acts 23:14, 1 Corinthians 12:3, 1 Corinthians 16:22, Galatians 1:8-9), signifies that which is devoted to destruction (damned, under a curse), and is equivalent to the Hebrew word חרם, cherem.

[ii] I struggled to find an apt description of these Jews. I chose this term because Paul described them as having a zeal toward God, but not according to knowledge. It was not all Jews that persecuted Paul. The apostles and most early disciples were Jews as well. Paul was a Jew himself, and he calls his persecutors his “kinsmen according to the flesh.” Certain zealous Jews who adhered to the Old Testament and rejected Jesus as the Messiah are those who opposed Paul.

Empty

“Empty wagons rattle the most and empty vessels ring the loudest. The minister's words should flow forth from a full heart, not from an empty head. If he must thunder forth his message, he should not do so out of an empty cloud.”  -- N. P. Neilsen

Raise the standard or suffer loss

“The man who lacks moral qualifications, intellectual ability, or zeal for his calling, degrades and disgraces the holiest calling on earth, and no denomination can ever prosper and ordain any blackguard, blatherskite, bigot, booby or baby, who gets up and says, ‘God called me to preach’. We must either raise the standard or suffer loss.”

J. H. Jenkins, in the Harvest Gleaner, November, 1896, p. 4

Preaching should

Three things preaching should do:[i]

Preaching should condemn sin in the world.

• John 3:18-19 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil.
• John 8:11 She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.
• Romans 8:3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
• Hebrews 10:12 but this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God;
• 1 Peter 3:18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:
• Romans 8:1 There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
• Romans 8:10 And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness.
• Romans 8:34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
• Ephesians 2:1 And you hath he quickened, who were dead in trespasses and sins;
• Ephesians 2:5 even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;)
• Colossians 2:13 And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

Preaching should condemn sin in the church.

• Acts 5:1-4 But a certain man named Ananias, with Sapphira his wife, sold a possession, and kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles’ feet. But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God.
• Romans 6:12 Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.
• Romans 14:22 Hast thou faith? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth.
• 1 Corinthians 8:12 But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.
• 1 Corinthians 11:34 And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.
• 2 Corinthians 12:21and lest, when I come again, my God will humble me among you, and that I shall bewail many which have sinned already, and have not repented of the uncleanness and fornication and lasciviousness which they have committed.
• 1 Timothy 3:15 but if I tarry long, that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth.
• 2 Timothy 3:5 having a form of godliness, but denying the power thereof: from such turn away.
• Titus 3:10-11 A man that is an heretick after the first and second admonition reject; knowing that he that is such is subverted, and sinneth, being condemned of himself.
• James 3:1 My brethren, be not many masters, knowing that we shall receive the greater condemnation.
• James 5:12 But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation.
• 1 Peter 4:17 For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?
• 1 John 3:20-21 For if our heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence toward God.

Preaching should hold forth the gospel to sinners.

• Matthew 28:18-20 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
• Mark 13:10 And the gospel must first be published among all nations.
• Mark 16:15 And he said unto them, Go ye into all the world, and preach the gospel to every creature.
• Acts 8:25 And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans.
• Acts 20:24 But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God.
• Romans 1:15-19 So, as much as in me is, I am ready to preach the gospel to you that are at Rome also. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.
• Romans 15:20 Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man’s foundation:
• 1 Corinthians 15:3-4 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures:
• Ephesians 3:6 that the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel:
• Philippians 2:16 holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.

---

[i] Not necessarily the only three things; for example, there is instruction in righteousness (2 Timothy 3:16-17).