The Nature of Preaching (What is preaching?)
Preaching is oftentimes described not defined. Many have written on “what preaching is like”, not “what preaching is” in the biblical sense. Some write that preaching is “presenting the word with clarity”, “a demonstration of the Spirit’s power,” (Heisler)[i] and “[being] the mouthpiece of God and of Christ to address these people…to affect the whole person at the very center of life.” (Martin Lloyd Jones)[ii]
What they have written is good and true, but the issue remains—that they are descriptions. (i.e: preaching ¹ demonstration of Spirit’s power; preaching involves/includes the demonstration of power) They are the periphery of the subject, not the core. Many can add to the descriptions of preaching, such as “preaching is church discipleship and discipline from the shepherd to his flock.” Again, this is merely an extension of the core.
Therefore, this article attempts to pin down the nature—definition—of preaching through a New Testament survey.
WHAT IS KERUSSO?
A philological (word) study is required to reach the nature (definition) of an issue. The verb kerusso (to preach, proclaim) and the noun kerugma (preaching, proclamation) are the main Greeks word associated with “preaching” in the New Testament. Kerusso has 62 appearances in Scripture, and Kerugma, 9 appearances.
Yet, the words “preach/preaching” are insufficient to understand the theological concept of preaching, as kerusso nor kerugma connote a theological meaning by themselves. The action of preaching is merely the creation of sound from one’s vocal cords (perhaps in a convicting tone). Knowing the usage of these words will lead us to understand what preaching is in the biblical sense—the content and nature of this theological term.
PREACHING CENTERS ON JESUS—CHRISTOCENTRISM
It is necessary to address that preaching takes place in various forms, primarily based on different audiences, resulting in various functions.[iii] The motive, goal, structure, content, and method of communication for preaching to those who knew the Old Testament Scriptures (Acts 13) and those who didn’t (Acts 17) was completely different. And then there’s preaching to the church (Hebrews).
However, a survey study of the usage of kerusso and kerugma results in an obvious pattern—that all preaching centers on and surrounds Jesus Christ and the Gospel (i.e.: Christocentrism). The following will provide a few examples from (1) Gospels, (2) Acts, and (3) Paul:
(1) Preaching in the Gospels:
Beginning with Jesus, His central mission was to preach the Kingdom of God and the Gospel (Matt 4:17; Mk 1:14-15; Lk 4:43)—which is ultimately Himself! 1 Corinthians 15 hammers home this point by stating that “the Gospel” (15:1) is Christ dying for their sins and being raised on the third day (15:3-4). In Mark’s version of the Great Commission, Jesus says: “Go into all the world and proclaim the Gospel to the whole creation” (Mk 16:15). There is a clear connection between preaching and the Gospel in the Gospels.
Other passages include Matthew 9:35; 10:7, Luke 8:1; 9:60 and 20:1.
(2) Preaching in Acts:
The apostles of Christ had a singular goal and mindset: to preach Christ (Acts 4:2; 5:42; 6:2; 8:4, 8:25; 9:28; 10:36; 11:20; 15:35; 17:3; 20:25; 28:31). The disciples preached “Jesus is the Christ” house to house (5:42). Those from Cyprus and Cyrene were “preaching the Lord Jesus” (11:20). After Paul arrived in Rome, he was “proclaiming the Kingdom of God” and teaching about Christ (28:31)! Even the passages that do not explicitly juxtapose “preaching” with “Jesus”, such as Acts 8:4: “Now those who were scattered went about preaching the word,” allow the readers to deduce that the word was Christ (i.e.: 8:5).
Interestingly, the slave girl who had a spirit of divination in Acts 16 told the masses that Paul and Silas were proclaiming “the way of salvation” (16:16), who is ultimately Jesus!
Preaching is all about Jesus!
(3) Preaching in Paul
If Luke records Paul’s mission as to preach and teach about the Lord Jesus (Acts 28:31), it is certain that his letters write the same (Rom 1:15; 10:5-14; 15:20; 16:25; 1 Cor 1:17, 1:23; 9:14-16, 9:18; 15:11-14; 2 Cor 2:12; 4:5; 8:18; 10:16; Gal 1:8-9, 1:16; 2:2; Eph 3:8; 6:19; Phil 1:15-17; Col 1:28). I shall select a few verses to prove this point.
Rom 1:15: “I am eager to preach the Gospel to you also who are in Rome.”
1 Cor 9:18: “…That in my preaching I may present the Gospel…”
2 Cor 4:5: “For what we proclaim is not ourselves, but Jesus Christ as Lord…”
Gal 2:2: “…The Gospel that I proclaim among the Gentiles…”
Eph 6:19: “…that words may be given to me…to proclaim the mystery of the Gospel.”
I think it is evident without debate that preaching, whether to unbelievers or even to the church of Rome (1:15) was centered on Christ—who is the Gospel.
Biblical preaching is Christocentric—centered on Christ.
CONCLUSION:
There are perhaps better or worse (or “more or less effective”) ways to the discipline of preaching, as different styles and approaches accommodate their respective audiences. Yet, the core of preaching is Jesus Christ as the power of God lies in the Gospel (Rom 1:16; 1 Cor 1:18; 2:24). The nature of Christian preaching is Christocentric.
Though this conclusion may appear as simple or obvious (another “Jesus” answer), I find this simple truth being neglected in some Christian circles. As someone interested in the field of homiletics, in which I have even taken seminary preaching classes and read books on preaching, many preaching “methods” and “systems” neglect this basic biblical principle.
For example, expository preaching defined by Haddon Robinson as:
“the communication of a biblical concept, derived from and transmitted through a historical, grammatical, and literary study of a passage,”[iv]
focuses on the presentation (communication) of the biblical text. This philosophy that focuses on discovering the meaning of a text through historical-grammatical exegesis does not always point to Christ. In other words, expository preaching can, at times, neglect the centrality of Christ—which is the biblical nature of preaching. Hence, I disagree with John Stott’s claim that “all true preaching is expository preaching.”[v] I would say that all true preaching is Christocentric, while true teaching is expository.[vi]
My goal here is not to bash particular preaching methods, but to point to the fact that most of the early apostles were largely uneducated, yet changed the world through preaching Christ. As a common quote writes: “simplicity is the ultimate sophistication,” I believe the same can apply to preaching; may we center preaching on Christ.
Works Cited:
Heisler, Greg. Spirit-Led Preaching: The Holy Spirit’s Role in Sermon Preparation and
Delivery. Second edition. Nashville: B&H Academic, 2018.
Lloyd-Jones, Martin. Preaching and Preachers. Grand Rapids: Zondervan, 2012.
Robinson, Haddon W. Biblical Preaching: The Development and Delivery of Expository
Messages. Third Edition. Grand Rapids: Baker Academic, 2014.
Shrestha, Manoj. “The New Hermeneutic and Preaching.” Encounter 76, no. 2 (2016): 54-70,
[i]. Greg Heisler, Spirit-Led Preaching: The Holy Spirit’s Role in Sermon Preparation and Delivery. Vol. Second edition. Nashville: B&H Academic, 2018, 13.
[iii]. For instance, eastern audiences are found to be more receptive to the New Homiletic. Manoj Shrestha, “The New Hermeneutic and Preaching,” Encounter 76, no. 2 (2016): 54.
[iv]. Haddon W Robinson, Biblical Preaching: The Development and Delivery of Expository Messages, Vol. Third Edition, (Grand Rapids: Baker Academic, 2014), 5. Interestingly, Haddon Robinson brings out the issue of “centrality of Christ”, but only points to other books as a resource. My issue with Robinson is that the centrality of Christ does not lie on the periphery, but at the core! Preaching centered not on Christ is not preaching, just as good works (social justice) done not in the Name of Jesus are not Kingdom works.
[v]. Haddon W Robinson, 13.
[vi]. This is why I believe there is significance to mark a distinction between teaching and preaching—that teaching is centered upon the text and meaning, while preaching, on Christ.
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