There is a lot of information in the Bible about preaching. We have entire letters sent to preachers from preachers. The most familiar are

1 Timothy, 2 Timothy, and Titus. The prophets of the Old Testament were preachers of God’s Word. Ecclesiastes is a Hebrew word which means preacher. We have many examples in the Bible of preaching in the lives of men like John the Baptist, Jesus, Paul, Silas, John Mark, Barnabas, Philip the evangelist, Peter, Elijah and Elisha.

Yet, even with all this information in the Bible, preachers say very little about the act of preaching. We simply do it, but we do not often stop and point out what it is that we are doing. Marshal Keeble is known for saying, "I am going to tell what I am going to do; then I am going to do it, and then I will tell you what I have done." Maybe we need more of that comprehen- sive explanation of preaching. I hear many things which reveal that we need some discussion about the act of preaching.

This message is not to draw attention to me or to vent some disappoint- ment. The Bible says that preachers should "be strong in the grace that is in Christ Jesus" and "endure hardness as good soldiers of Jesus Christ." (2 Tim. 2:1, 3.) I like the expression, "If you cannot stand the heat, then get out of the kitchen!" Preachers of God should expect opposition and difficulties from many directions. Be surprised and shocked if you do not receive opposition. Paul said that he suffered from "false brethren." (2 Cor. 11:26.) He concluded, "Beside those things that are without, that which comes upon me daily, the care of all the churches." (11:28.) A preacher wrestles with his own spiritual life, the need to grow and mature as a minister, the opposition of well-meaning and not-so-well-meaning brethren, the barbs of false brethren, the coldness of an unbelieving world, doctrinal conflicts within the church, and the constant possibility of failure.

Preachers must live with the reality of failure. I realize that there are two different definitions of success, God’s and the world’s. But preachers must live under the demands of both. There is a lot of the world in the church. Those in the church affected by the world’s definition of success will apply that standard to the preacher. The church often demands physical results, without emphasizing the spiritual. The church grows in number in heaven as saints enter into the presence of God. We see a picture of that innumerable host around the throne of God in Revelation 7. (7:9.) But we cannot count those because spiritually blind brethren cannot see them. Neither can we measure spiritual growth. Do you know that the New Testament does not say much about two of the most talked about things in our churches---numbers in attendance and the amount of the contribution. We do not know how many were in any New Testament church, or the amount of their contribution. Yes, Luke describes the growth of the early church in Jerusalem. The church started with 3000, then there were 5000, and it multiplied.

This spiritual blindness applies to other areas as well. For example, we love preaching that deals primarily with external things rather than spiritual things. We will demand preaching that exposes all the doctrinal errors of other religious bodies. We want the distinction between "us and them" to be made clear. Yet, we often fail to realize that such preaching does little if anything to build Christians up spiritually. Note the differences between Matthew 5-7 and Matthew 23. The last chapter is one that rebukes the Pharisees; Jesus’ goal was not to edify them. We need sermons like Matthew 23, occasionally. Matthew 5-7 is always needed and will build the faith of disciples.

There may be many things that I question after a sermon, but I never question whether someone should preach or not. God has established this act as His way to make known the Gospel of His Son. Paul told Timothy to "preach the word." (2 Tim. 4:2.) He wrote to Titus, "But speak thou the things which become sound doctrine." (2:1.)

"For Christ sent me not to baptize, but to preach the gospel; not with wisdom of words, lest the cross of Christ should be made of none effect. For the preaching of the cross is to them that perish foolishness, but unto us which are saved it is the power of God. . . For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe." (1 Cor. 1:17-18, 21.)

"For though I preach the gospel, I have nothing to glory of; for necessity is laid upon me. Yea, woe is unto me if I preach not the gospel. For if I do this thing willingly, I have a reward, but if against my will, a dispensation of the gospel is committed unto me." (1 Cor. 9:16-17.)

If people mock the act of preaching, they are mocking that which God himself is pleased with and ordained as the means of making known his will to lost mankind. The rich man in torment was told that his five brothers had Moses and the prophets. They should listen to them. (Luke 16:29.) Think for a moment. This same thing may be occurring today. Someone who has gone is concerned about those now living. Abraham is saying to them, They have the ministers of the Gospel; let them listen to them.

"And how I kept back nothing that was profitable unto you, but have showed you and have taught you publicly and from house to house." (Acts 20:20.)

Job description?

Probably the most difficult aspect of preaching is deciding how to spend your time. The minister must work alone most of the time. How he uses his time is crucial. Paul gives a good job description to Timothy and Titus. Here are some examples:

". . . that thou mightest charge some that they teach no other doctrine. Neither give heed to fables and endless genealogies which minister questions, rather than godly edifying which is in faith: so do." (1 Tim. 1:3-4.)

Many Protestant writers think that I Timothy 3 is a description of ministers. Albert Barnes, a Presbyterian, wrote that the word, bishop, means "a minister of religion . . . who has the charge or oversight of any Christian church. The reference here is doubtless to one who had the government of the church entrusted to him and who was also a minister of the gospel." (Barnes on First Timothy, 142.) He further denied the necessity of a minister to be married, even though verse two says "a bishop then must be blameless, the husband of one wife." It should be noted that neither Paul, who wrote these words, nor Timothy, who received them, was married! Obviously, Paul is not referring to ministers. He is referring to overseers, bishops, shepherds, or elders of the church. When Paul called for these overseers of the church at Ephesus, they were called elders (Acts 20:17) and overseers (episkopos, 20:28). Acts 20:28 and 1 Timothy 3:1-2 use the same word. Therefore, these are the same men. The ones Paul called to Miletus from Ephesus and those described in 1 Tim. 3 are the same. The different terms describe different aspects of their work. But ministers are not under consideration here. The minister, Timothy, is guiding the process of selecting those qualified to serve.

But back to the job description. Paul wrote, "These things command and teach. Let no man despise thy youth, but be thou an example of the believers in word, in conversation, in charity, in spirit, in faith, and in purity. Till I come, give attendance to reading, to exhortation, to doctrine. Neglect not the gift that is in thee, which was given thee by the hands of the presbytery. Meditate upon these things; give thyself wholly to them, that thy profiting may appear to all. Take heed unto thyself and unto the doctrine; continue in them for in doing this thou shalt both save thyself and them that hear thee." (1 Tim. 4:11-16.)

"I charge thee therefore before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his kingdom, preach the word, be instant in season, out of season, reprove, rebuke, exhort with all longsuffering and doctrine." (2 Tim. 4:1-2.)

Brother Guy N. Woods wrote this about the multitude of things confronting a preacher in his work:

"Too many of us who claim to be preachers have ‘left the word of God in order to serve tables’ (Acts 6:2), thus reversing the order of the apostles. In far, far too many instances today, the preacher’s study has become an office, and the preacher has allowed himself to become an ecclesiastical bellboy and a clerical button pusher! If, on occasion, the preacher demurs, he is told that he was hired for this purpose and he must adjust or else. Often, the ‘or else’ becomes the deciding factor, and another gospel preacher is added to an ever-increasing number of men who no longer have time to give ‘to the ministry of the word’ and prayer.

"The preacher’s decision will eventually show itself in his waning power and persuasive abilities in the pulpit, but, what of it? He can please his worldly brethren with the fact that he made thirty-seven calls last week, and spoke on ‘Good Citizenship’ at two civic clubs! With many in the church today, pulpit power is a cheap and comparatively worthless commodity, anyway. Some time ago, while in a meeting with a congregation in need of the services of a local preacher my assistance was asked in securing a man, and I was told by one of the elders that it did not particularly matter whether the preacher could preach well or not, ‘if he were a good mixer!’ To what has the church come when many elders are more interested in a glorified chamber of commerce secretary for their preacher, than a man ‘mighty in word’ in the pulpit? I presume that if these brethren stood in need of a doctor because illness had invaded their homes, they would not care whether he could practice medicine or not, just so he had attractive social graces! Or, they needed the services of a lawyer, they would not inquire into his ability as an attorney of the law, they would concern themselves solely with whether he possessed a pleasing personality and could entertain people in the courtroom!

"This is not to minimize the importance of personal contacts in the Lord’s work. It is the responsibility of all in the church to maintain such activity. Often, however, an over-emphasis here---the conviction that this is principally the preacher’s work---is robbing the church of its most powerful influence, effective preaching. The preacher, painfully conscious of what is expected of him, must turn from the word of God and its careful and precise exposition to the multitude of small duties imposed upon him or, in the eyes of brethren, fail in the performance of the duties for which he as ‘hired.’ If, in the consequence, his sermons consist of mere platitudes and if he travels from Dan to Beersheba in the deliverance thereof, what does it matter? He played golf with some of the town’s best known citizens, chaperoned two wiener roasts, and a rock festival during the week! … Jeremiah was asked, ’Is there any word from the Lord?’ Congregations of people today often look into the preacher’s face as he gets into the pulpit expectantly, hopefully, silently waiting for the answer to the same question. Were the preacher in many instances to reply, he would have to say, ‘I do not know. I have not had time to find out.’ (Questions and Answers: Open Forum, Vol. 1, Guy N. Woods, 323-325.)

I believe that the work of the minister is made clear from Paul’s letters to Timothy and Titus. Brother Woods stated it clearly and accurately. In recent research in the church, it has been found that what churches expect and what preachers are trained for are often two different things. Many preachers are being trained in specific areas of specialty like counseling, youth ministry, creation/evolution, humanism, and missions. But what churches are wanting are men who can do a wide range of things. It is this wide range of things that overloads the minister. Yes, a local preacher should and must be willing to do weddings, funerals, marriage counseling, preaching, hospital visits, etc. But he must not forget to "study to show himself approved of God, a workman that needs not to be ashamed, rightly dividing the word of truth." (2 Timothy 2:15.) He must "take heed to himself and unto the doctrine." (1 Tim. 4:16.) This is his job description!

Paul emphasized two things to Timothy that he should take heed unto--- himself and the doctrine. He was told to be an example to the believers. (1 Tim. 4:12-16.) The Pharisees were not model preachers. Jesus said, "Do not ye after their works; for they say and do not." (Matt. 23:3.) Ezra was a model preacher. "For Ezra had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgments." (Ezra 7:10.)

Brother Cecil May, Jr. wrote, "It is sad when a preacher of sound doctrine does not live a sound life. His life reflects unfavorably on the word he proclaims, so that the truth of God is blasphemed because of him. . . . Charles H. Spurgeon tells of a man who preached so well and lived so badly that, when he was in the pulpit, everyone said he should never come out, but when he was out of it, everyone said he should never enter it again." (Preacher Talk, "A Model Preacher.")

Paul did not say anything to Timothy or Titus about their degrees from the "Jerusalem Orthodox School of Religion." What is important is one’s commitment to the Word of God. Whether formally or informally, a minister needs to be a good student of the Word. In the New Testament, we have both groups: those who were formally trained (like Saul of Tarsus) and the fishermen (who were ignorant and unlearned). Peter and John were unlettered men. (Acts 4:13.) Festus charged Paul that "much learning had made him mad." (Acts 26:24.) Paul was not the last to be so charged. Many in the church today will be heard to say about some brother who has a higher degree, "The universities have made him liberal!" There has been a chorus of criticism in the church against formal education in the Scriptures.

Perhaps, this criticism---much learning has made you mad---has come about due to a failure to distinguish between the wisdom of men and the wisdom of God. Paul made it clear that the Gospel does not stand in the wisdom or learning of men. It is not dependent upon human power, but rather divine power. Peter and John were guided by the Spirit of God and had been trained personally by Jesus Christ. Our faith does not stand in the wisdom of men, but in the power of God. (1 Cor. 2:5.) The truth stands not in how well we express it, but it stands by the power of its truthfulness. If a preacher, formally trained or otherwise, understands this point, he can effectively preach the Gospel.

Concerning preaching, there are several things that amaze me. I am amazed that God would put the treasure of the Gospel in earthen vessels. "But we have this treasure in earthen vessels, that the excellency of the power may be of God and not of us." (2 Cor. 4:7.) I could understand if God put that treasure in angels or only in His Son. Everyone who preaches understands this contrast between earthen vessels and the heavenly treasure of the Gospel.

In view of life and death, I am amazed at how few obey the Gospel. Paul asked, "Have they not heard? Yes, verily, Their sound went into all the earth and their words unto the ends of the world." (Rom. 10:18.) Jesus said, "Few there be that find it." (Matt. 7:13-14.) I am amazed at the overwhelming evidence for the truthfulness of the Gospel, and yet unbelievers stand/sit staring as if the case has not been proven.

I stand amazed at the grace of God expressed in the Gospel. How can God can love such stubborn, self-willed, arrogant, evil and wayward people? "For God so loved the world that he gave his only begotten Son, that whosoever believes in him should not perish but have everlasting life." (John 3:16.)