Preaching Methods in Biblical Accounts Described

Preaching Methods in Biblical Accounts

The biblical accounts describe various preaching methods employed by prophets, apostles, and Jesus himself. In the Old Testament, prophets were commissioned by God to deliver messages to the people, often using vivid imagery and symbolic actions to convey their message ^[5]. For example, Ezekiel's call narrative demonstrates the legitimacy of his prophetic office and introduces themes that his prophecy would address ^[7].

The New Testament accounts describe Jesus' preaching method as centered on the kingdom of God, with a focus on the good news of salvation ^[3]. Jesus' preaching was often accompanied by miracles and healings, which served as a confirmation of his message ^[1]. The apostles followed a similar pattern, preaching the gospel and performing miracles to authenticate their message ^[1].

The early Christian preachers, including Peter and Paul, used a variety of methods to communicate the gospel. They often began with a summary of the life and teachings of Jesus, highlighting his death and resurrection ^[11]. Peter's sermon on the day of Pentecost, for example, began with a quotation from Joel, explaining that the outpouring of the Holy Spirit was a fulfillment of prophecy ^[1]. Paul's preaching, as recorded in Acts, often involved a more detailed exposition of the gospel, using scripture to demonstrate the fulfillment of prophecy in Jesus ^[11].

The biblical accounts also highlight the importance of the preacher's character and lifestyle. Jesus emphasized the need for preachers to be authentic and humble, while the apostles demonstrated the importance of living out their message ^[2]. The New Testament writers, such as the author of Hebrews, emphasize the superiority of the gospel dispensation over the Old Testament law, highlighting the role of Jesus as the ultimate messenger of God ^{[6, 9]}.

The preaching methods described in the biblical accounts have been influential in shaping Christian preaching throughout history. The Reformed tradition, for example, has emphasized the importance of expository preaching, where the preacher seeks to explain the meaning of a particular passage of scripture ^{[8, 10]}. Calvin's commentary on Isaiah highlights the importance of the preacher's role in spreading the doctrines of religion and enlightening others ^[8].

The biblical accounts also provide insight into the content of the preaching. The central fact of Christian preaching was the intelligence that the Saviour had come into the world ^[3]. The preachers announced the good news of Jesus Christ, emphasizing his death and resurrection as the basis for salvation. The apostles' preaching was characterized by a focus on the person and work of Christ, with an emphasis on the fulfillment of Old Testament prophecy ^[11].

In the biblical accounts, preaching is often associated with the work of the Holy Spirit. The Spirit is seen as empowering the preacher and enabling the hearers to respond to the message ^[1]. The gift of the Holy Spirit was seen as a key aspect of the early Christian community, and the preaching of the apostles was often accompanied by manifestations of the Spirit's power.

The biblical accounts of preaching methods continue to shape Christian preaching today, with many preachers seeking to emulate the examples of Jesus and the apostles. The emphasis on expository preaching, the importance of the preacher's character, and the role of the Holy Spirit in empowering the preacher and the hearers remain key aspects of Christian preaching ^{[8, 10]}.

The historical development of Christian preaching has been influenced by the biblical accounts, with various traditions emerging over time. The Nonconformist/Puritan tradition, for example, emphasized the importance of personal experience and the role of the Holy Spirit in preaching ^[9]. The Methodist/Wesleyan tradition, on the other hand, has emphasized the importance of evangelism and social justice in preaching ^{[4, 11]}.

The biblical accounts of preaching methods provide a rich resource for understanding the role of preaching in Christian worship and evangelism. By examining the methods and content of preaching in the biblical accounts, preachers and theologians can gain insight into the nature and purpose of Christian preaching. The emphasis on the person and work of Christ, the importance of the preacher's character, and the role of the Holy Spirit in empowering the preacher and the hearers remain essential aspects of Christian preaching.

Sources

Torrey's Topical Textbook “Torrey's Topical Textbook: Miraculous Gifts of the Holy Spirit — Foretold -- Isa 35:4-6; Joe 2:28,29. Of different kinds -- 1Co 12:4-6. Enumerated -- 1Co 12:8-10,28; 14:1. Christ was endued with -- Mt 12:28. Poured out on the day of Pentecost -- Ac 2:1-4. Communicated Upon the preaching of the gospel. -- Ac 10:44-46. By the laying on of the Apostles' hands. -- Ac 8:17,18; 19:6. For the confirmation of the gospel. -- Mr 16:20; Ac 14:3; Ro 15:19; Heb 2:4. For the edification of the Church. -- 1Co 12:7; 14:12,13. Dispensed according to his sovereign will -- 1Co 12:11. Were to be sought after -- 1”
Easton's Bible Dictionary “Easton's Bible Dictionary: Example — Of Christ (1 Pet. 2:21; John 13:15); of pastors to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3); of the Jews as a warning (Heb. 4:11); of the prophets as suffering affliction (James 5:10).”
Easton's Bible Dictionary “Easton's Bible Dictionary: Gospels — The central fact of Christian preaching was the intelligence that the Saviour had come into the world (Matt. 4:23; Rom. 10:15); and the first Christian preachers who called their account of the person and mission of Christ by the term evangelion_ (= good message) were called _evangelistai (= evangelists) (Eph. 4:11; Acts 21:8). There are four historical accounts of the person and work of Christ: "the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him a prophet, mighty in deed and word'; th”
Mark (Methodist/Wesleyan) “Adam Clarke on Mark 1 (introduction): The mission, preaching, and success of John Baptist, Mar 1:1-5. His manner of life, Mar 1:6. Proclaims Christ, and baptizes him in Jordan, Mar 1:7-11. The temptation of Christ, Mar 1:12, Mar 1:13. John being put in prison, Christ begins to preach, Mar 1:14, Mar 1:15. He calls Andrew and Simon, Mar 1:16-18. James and John, Mar 1:19, Mar 1:20. Teaches in Capernaum, Mar 1:21, Mar 1:22. Casts out a demon, Mar 1:23-28. Goes into the house of Simon, and heals his mother-in-law, Mar 1:29-31. Heals many diseased persons, Mar 1:32-34. Goes to the desert, and is fol”
Ezekiel (Protestant academic) “Tyndale House on Ezekiel 1:1: 1:1–3:27 Old Testament prophetic books often begin with a “call narrative” that gives details of the prophet’s commissioning to his office (e.g., Jer 1:4-19). The prophetic call narrative demonstrated that the prophet’s words were legitimate, showing that he spoke as the Lord’s ambassador. It often introduced themes that his prophecy would address in greater detail, just as the overture to a symphony introduces the musical motifs that form the basis for the composition that follows. The focus of Ezekiel’s call narrative is the Lord’s impending judgment of his peop”
Hebrews (Protestant academic) “Tyndale House on Hebrews 1:1: 1:1-4 Ancient sermons often began with an introduction meant to grab the hearer’s attention and introduce the sermon’s main topics. In Hebrews, the first four verses form a single, eloquent Greek sentence built around the main clause, God . . . has spoken. Most English translations present these verses as several sentences for ease of reading. 1:1-2 Long ago. . . . And now: These verses deal with two time periods in which God has spoken, addressing the differences between the two eras in parallel fashion. 1:1 Long ago referred to the time before the Messiah’s comi”
Ezek (Protestant academic) “Tyndale House on Ezek 1:1: 1:1–3:27 Old Testament prophetic books often begin with a “call narrative” that gives details of the prophet’s commissioning to his office (e.g., Jer 1:4-19). The prophetic call narrative demonstrated that the prophet’s words were legitimate, showing that he spoke as the Lord’s ambassador. It often introduced themes that his prophecy would address in greater detail, just as the overture to a symphony introduces the musical motifs that form the basis for the composition that follows. The focus of Ezekiel’s call narrative is the Lord’s impending judgment of his people.”
CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 8.8: an ardent desire to spread the doctrines of religion, that every one not satisfied with his own calling and his personal knowledge will desire to draw others along with him. And indeed nothing could be more inconsistent with the nature of faith than that deadness which would lead a man to disregard his brethren, and to keep the light of knowledge choked up within his own breast. The greater the eminence above others which any man has received from his calling so much the more diligently ought he to labor to enlighten others. This points out to”
Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 1:1: Here the apostle begins with a general declaration of the excellency of the gospel dispensation above that of the law, which he demonstrates from the different way and manner of God's communicating himself and his mind and will to men in the one and in the other: both these dispensations were of God, and both of them very good, but there is a great difference in the way of their coming from God. Observe, I. The way wherein God communicated himself and his will to men under the Old Testament. We have here an account, 1. Of the persons by whom God delivered his mind”
CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 17.13: no other method. When the Prophet says, by the breath of his lips , this must not be limited to the person of Christ; for it refers to the word which is preached by his ministers. Christ acts by them in such a manner that he wishes their mouth to be reckoned as his mouth , and their lips as his lips ; that is, when they speak from his mouth, and faithfully declare his word. ( Luke 10:16 .) The Prophet does not now send us to secret revelations, that Christ may reign in us, but openly recommends the outward preaching of doctrine, and shows th”
Acts (Methodist/Wesleyan) “Adam Clarke on Acts 10:37: That word - ye know - This account of Jesus of Nazareth ye cannot be unacquainted with; because it has been proclaimed throughout all Judea and Galilee, from the time that John began to preach. Ye have heard how he was anointed with the Holy Ghost, and of the miracles which he performed; how he went about doing good, and healing all kinds of demoniacs and, by these mighty and beneficent acts, giving the fullest proof that God was with him. This was the exordium of Peter's discourse; and thus he begins, from what they knew, to teach them what they did not know. St. Pe”

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