^{The Expositors Collective Seminar will be held on April 5-6 at Maranatha Chapel in San Diego. Visit expositorscollective.com for more information. This seminar seeks to present prospective expositors (18-34 years) the opportunity to experience a hybrid course in gospel-centered preaching/teaching.}

You are a living witness

Your story is just that, it is yours. When this simple truth is owned, something causes your story to have incredible power. You are a living witness of the power and ability of Jesus to transform a life. Your unique perspective sheds light on the glory of Jesus in a way that other people need to hear.

GOSPEL-CENTERED LIVING PRECEDES GOSPEL-CENTERED PREACHING.

As you become comfortable with your redemptive story, the more easily people will be able to see the immense glory of Jesus through your life. While admiring other preachers can be helpful, if you try to become them, you will lose credibility with your hearers. Do not be a different person when you are in and out of a teaching role. Be passionate, but express your personal passion for God. Be sincere, using your own voice and sharing your own thoughts. Be yourself, not someone else. Being comfortable in your own skin is gospel-centered living and gospel-centered leading. The heart of the matter is that gospel-centered living comes before gospel-centered preaching.

GOSPEL-CENTERED LIVING BRINGS BALANCE.

Finding our own identity in the forgiveness and justification we have in Christ enables us to share the two sides of this coin authentically with others. Through the cross of Jesus Christ, you are already made righteous, accepted, approved, beloved and adopted as a child of God. Growing in a strong identity in Christ enables preachers to proclaim the gospel with authority and power. Resting in the full approval of God through Jesus produces freedom from seeking the approval of others, enabling you to become the most authentic version of yourself.

FREEDOM IN PREACHING COMES FROM HAVING YOUR IDENTITY SECURE IN CHRIST.

If your highs are too high and your lows are too low after preaching, it is an indication that you are not finding your identity in Jesus, but in your performance or in the approval of others.

As preachers, we have to be personally experiencing the enjoyment of the gospel in our lives, in our minds and in our hearts. Once that is in place, it allows us to stop trying to be somebody we are not, to stop trying to perform and to be ourselves. Each one of us has been uniquely made by our Creator to be His work of art: His poēma (Ephesians 2:10). He delights in what He has made. He wants us to be who He has made us to be, and not somebody else. The more we grow in that area, the better we become at representing the gospel and truly expositing His Word.

I have watched, somewhat in awe, over the last couple of years the rise of Jordan Peterson on YouTube, through podcasts and other media formats (books, blogs, etc.). I haven’t always been sure how to classify him or categorize his ascent. He’s not a Christian, at least not in an orthodox sense. Though I’ve heard him self-identify as a Christian, he would make a distinction. He would probably call me, and others like me, a “fundamentalist.” In some respect, that’s not far off, though every time I’ve heard him use the term, it seems to be dismissively, if not pejoratively.

Peterson is a celebrity by accident. He did not aspire to notoriety, but he’s certainly achieved it in the last year. He currently has over 700,000 Twitter followers and 1.2 million YouTube subscribers. His most recent book, Twelve Rules For Life, has been an Amazon bestseller since it’s release in January (it’s currently number two after nearly six months). As I write, Peterson is speaking nightly, nationwide, to sold-out crowds, on what is an extended book tour. Tickets cost as much as $600 apiece. Also, he’s pulling in an estimated $80,000+ a month from Patreon supporters. The once clinical psychologist, a professor at the University of Toronto, has no reason to ever return to the classroom or his clinical practice.

As I said previously, I’ve been intrigued since I first heard of him. I began following him when he first rose above the radar over a controversial Canadian legislative bill in the fall of 2016. He has a lot to say, and much of it reverberates with Judeo/Christian tones. Which is precisely why Christians should take notice. In watching and listening to him, several things come to mind. Five of which beg more in-depth consideration.

Long-Form Monologue is Not Dead

For as long as I’ve been preaching (20 years next year), voices in our culture have been saying that preaching, especially long-form monologue, is dead. Those promulgating this perspective have told us that the collective attention span in the West has devolved. Americans, raised on 30-second ad spots and 22-minute television programs cannot handle more than 25-30 minutes of preaching, they say. Many of the same voices tell us that dialogue is essential for the 21st century westerner. “You cannot give a message from a platform; it needs to be a conversation in a circle.” Peterson proves that’s not true.

In the summer and fall of last year (2017), Peterson gave a series of 15 lectures, in the Book of Genesis, on the “psychological significance of the Bible.” He “preached” more than two and a half hours each time, to some 500 listeners, all of whom paid admission to come. He’s since promised that he will pick the series up again in the future with the Book of Exodus. If that happens, I’m certain of three things. First, he’ll need a larger venue. The 500 seat theater was already too small a year ago. His following has only increased. And the live audience pales in comparison to the millions of views the recorded lectures have received on Youtube. Second, he’ll charge a lot more for admission. By his admission, he’s an “evil capitalist.” Simple supply and demand will require much higher costs of entry. Third, his messages will not get shorter. Peterson loves to talk, and he’s found an audience of people who are longing to listen. In this he’s proved long-form monologue preaching is not dead

Westerners Are Interested in Scripture

Another cultural lie we’ve been told for the last 20 years: “The Bible has no place in our [post]modern society. We’ve advanced beyond its archaic ideas, views and teachings.” Really? Not only is that not true, it’s not true by a large factor.

Just this week (June 12, to be exact), Peterson’s first book, Maps of Meaning, came out in audiobook format. It’s more than 30 hours of audio, read, of course, by the author. It’s an instant bestseller. In print, it’s 564 pages. Much of it goes back to Scripture, and it’s significance. I guarantee that most of the consumers of this audiobook are males, ages 20-40.

Now, it should be noted that Jordan Peterson’s interpretive lens for Scripture is not something with which any preacher I know would be comfortable. He approaches the Scriptures from a purely allegorical and mythological angle. He does not believe in the inerrancy of Scripture. He does not use a historical, grammatical, interpretative method. As far as I can tell, he does not take the Scriptures literally, and he questions much of its history too. He is not an evangelical Christian. He is a Christian only so far as he sees value in the Christian ethic and the mythological narrative of the Bible. But, he’s gathered a large following of predominantly educated, millennial, male westerners. The very segment that Christians both need to reach and have had a hard time reaching over the last two decades. And the fact that he’s gained a devoted audience with this demographic leads to my final three considerations.

God is Not Dead in Academia

Peterson’s rise informs us that the need for classically trained, academically minded Christians is greater than ever. This isn’t a new observation. Groups like Francis Schaeffer’s L’abri, more than 40 years ago saw this with prescient clarity. Ravi Zacharias’ International Ministries has sought to address it for more than 20 years. Christians in the 21st century western world need to think and speak the academically oriented language of higher education, and they need to enter academia as missionaries.

Many in science, technology, engineering and math (STEM) fields are atheistic, or at the very least agnostic. The arts and humanities are almost worse. But that does not mean that God is dead among academics or in great academic institutions of the West. There are strong holdouts with well-reasoned Christian faith in the academy. But we need many more Christians to step into the academic sphere and “contend earnestly for the faith.”

It has been said that “the philosophy of the classroom in one generation will be the philosophy of government in the next.” I think that’s true, and being that it is, Christians cannot vacate the academic domain. Especially when you consider, that many of the great universities of the West, were originally founded by individuals with a strong Christian faith.

In seeing this reality, I am more than a little discouraged by my own experience. Twenty years ago this week, I graduated from high school. And when I did, I didn’t enroll in college or university, partly because of the discouraging tone of Christian leaders I esteemed. More than a few of the Christians who influenced my decisions at that time exhibited a suspicion and distrust of higher education. I know now that was not a helpful attitude. Be that as it may, as the Church moves further into the 21st century, we must realize that we need to adjust, as our culture has changed.

Christians Need a New and Passionate Apologetic

The apostle Peter said, “Sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you.” This we are to do in meekness and with respect. The concept of an apologetic arises almost solely from this verse. The word translated “defense” in many English translations of 1 Peter 3:15, is the Greek word apologia. It could also be translated “give an answer.” Christians have been doing this effectively for 2,000 years. But the answers are always in response to the changing questions of culture.

The questions of culture change continuously from generation to generation. Every worldview endeavors to answer these questions coherently. The far-reaching growth of the Christian faith from the first to the 21st century proves, I believe, that it’s answers are the most compelling. That is a truth that will not change, even if the pressing questions of culture do. And though the specifics of those questions vary, at the level of abstraction, the most important issues of meaning and value all fall under five essential headings: origin, identity, purpose, morality and destiny.

After listening to his lectures, watching his interviews and reading his books, I think Peterson is seeking to address these issues apologetically. And it is fascinating to see that, like many Evangelical Christians, he does so with something of apocalyptic fervor. He is passionate about his convictions and exacting with his words. I’m convinced that many are attracted to Peterson precisely because of his well-reasoned, authentic and genuine message, which seems to explode from a grave concern that our culture is fast descending into an abyss. Like an Old Testament prophet, Jordan Peterson is sounding an alarm in the West. He sees an unseen force of gravity, pulling our culture past the event horizon, into an inescapable black hole. And though he has met stiff opposition, he does not seem to be backing down. Which shows, finally…

Strong Warnings and Stern Exhortations Are Not Unacceptable

In our über-tolerant culture, some things are not tolerated. Peterson’s emphatic warnings and clarion appeals are definitely on the blacklist. The applications of Peterson’s message are hyper-individualistic (he despises collectivism) and gut-checkingly challenging. There is no wishy-washiness in his exhortations. He is dogmatic in every sense of the word. That too is not tolerated by many in the West. You might expect this would be a turnoff for his mostly millennial followers. And yet his appeal only seems to be growing.

Since the rise of the seeker movement of the 1980s, Christian leaders have promoted a softer, life-coach spirituality. “Don’t call people out. Address the collective ‘you plural.’ Focus on felt needs. Don’t be direct. Be encouraging.” In many ways, modern American Christianity fits perfectly in the $10 billion a year self-improvement industry, right next to Tony Robbins, Deepak Chopra, Oprah Winfrey and even Jordan Peterson.

His book, Twelve Rules For Life, exists among other self-improvement titles, but it’s set apart by it’s bold and confrontational tone. “Stand up straight with your shoulders back.” “Set your house in perfect order before you criticize the world.” “Tell the truth—or, at least don’t lie.” He’s mocked by his critics for calling on people to clean their room. But when he says, “If you can’t even clean up your own room, who the hell are you to give advice to the world?” you can hear the echoes of Jesus, “First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother’s.” Or Paul, “If we would judge ourselves, we would not be judged.”

Among all the nuanced and subjective shades of grey that are 21st century western culture, the objective contrast of white on black is refreshing. And though I in no way want to make Messianic allusions, Jordan Peterson’s rise is a reminder that when Jesus had ended the sayings of the Sermon on the Mount, “…the people were astonished at His teaching, for He taught them as one having authority, and not as the scribes.”

^{Above photo of Jordan Peterson credited to Time Magazine}

Over and over again, I discover how easy it is to say the right things, yet how often I must be reminded to live them.

Over and over again, I am reminded how necessary it is that I preach the Gospel to myself.

I know that I am a sinner saved by grace. I have memorized the Scriptures, including whole books of the Bible in my teen years. I have sung the songs and read the stories, and the truths that have shaped my life are settled in my soul.

There is great danger in this kind of knowing. It means that I can say all of the right words without my heart’s chords stirring to the tune of the Gospel. In my daily, ordinary, unseen, unsung life, it means that I can speak of the work of God and fail to recognize how deeply and desperately I need that work in my own life.

To make this practical, let me share a few examples. I have been reading the book of Esther; the story of kings and kingdoms, banquets and brides, feasts and fairness. In the first chapter, we read of Vashti, who refused the summons to the king’s presence. I have heard this passage taught many ways, but the simple application I received as I read was that one woman’s choice held massive implications, not just for her own relationships, but for her whole nation.

Quietly but insistently, God spoke to me:

“The choices that you make hold weight far beyond what you even realise.”

In the light of the Gospel, this means that my God is at work redeeming my poor choices and calling me to the choices that will reflect His sacrificial love.

Practically, this means that I must recognize, in light of the Gospel, that some of my choices will be the ones that must be redeemed. I am a sinner, eternally saved by grace.

It is far easier for me to tell others that their sins are ransomed and redeemed than to examine the ugly reality of my own poor choices. And yet…I am continually discovering my own faults and failings.

To choose another example, for years I have told teenage girls to wait to share their hearts to the one who is God’s best.

Until I fell in love myself and couldn’t figure out how to release that love for over a year. It is easy to say that I should give God my love life. It’s much harder to actually surrender what I desire. It is in light of these failures that the glory of the Gospel becomes ever more radiant. Although I know this is not true, I sometimes imagine that I have earned the relentless love of God. Preaching the Gospel to myself reminds me that every good gift in my life is an act of grace.

In subtle ways, I tend to package grace.

In my life, grace unwrapped looks like the gift it always has been: The unearned favor of a God who gave us a garden and the joy of His presence. In my life, redemption unfolded looks like the tree that springs forth with life from what seems bitter, the cross that carried the death of God Himself that He might live again, the hope that the only true King walked in humility; so that He could live in victory forever.

When I preach the Gospel to myself, I rediscover the wonder, the mystery, the radical awe of a triune God who is Father, Saviour, and Spirit. I re-engage with a love that precedes history and stretches past one trillion tomorrows.

When I preach the Gospel to myself, the story is no longer about me. I am so glad that there is a true and better hero. All of heaven sings His name.

Preaching is the act of proclaiming God’s word to people. In evangelism, it announces God’s good news about Jesus and His salvation. In edification, it nourishes, encourages, and equips. Preaching is the Church’s responsibility and privilege.

Homiletics is “the art of preaching.” The word “homiletics” comes from a Greek word that means, “to assemble together.” It aims to provide principles and methods for clear and effective preaching. Having said this, I understand that what we learn in homiletics is only as good as its source. If it is taught without an emphasis on the Bible, then preaching is reduced to human ideas and opinions. If it is taught without an emphasis on the Holy Spirit, then preaching is reduced to lifeless and powerless oration. People who desire to become better equipped in their calling as preachers need a good source of instruction. With this in mind, I have found the Apostle Paul to be a good teacher.

Paul dedicated over 30 years of his life to proclaiming the Gospel in the world and teaching Christians how to live and serve like Jesus. He did this humbly and passionately. He maintained clear objectives, and he emphasized godly character and integrity in his preaching. 2,000 years later, the Church and the world still feel the impact of his preaching. More than this, God continues to be glorified in it. Paul is a good source to learn homiletics from.

As can be expected, we can generate a long list from Paul’s example of preaching –a list too long for this article–since space and time is limited. I will, however, make mention of five.

1. PAUL PREACHED CHRIST

Paul wrote, “HIM we proclaim” (Col. 1:28). This is “HIM-iletics.” In his letters alone (excluding “Hebrews”), “Jesus” appears 213 times and “Christ” 375 times. The focus of his preaching was not history, science, politics, or pop culture. It was Jesus Christ – God in human flesh: holy and righteous, sacrificed and risen, ascended and exalted. In the same way, we must emphasize and exalt the Lord Jesus, looking for Him in the Scriptures and proclaiming Him in our preaching.

2. PAUL PREACHED THE SCRIPTURES

Paul charged a young pastor named Timothy, “Preach the word” (2 Tim. 4:2). Paul’s preaching was Biblical. He expounded Old Testament Scripture. He explained New Testament doctrine. He believed the Bible to be God’s inspired, infallible, converting, sanctifying, edifying, equipping, and sustaining Word and proclaimed it as such. He was unashamed of it and relentless in proclaiming it. Is this true about you and me? We must preach a Biblical Gospel, expound Biblical texts, and communicate Biblical truth.

3. PAUL PREACHED IN THE POWER OF THE HOLY SPIRIT

Writing to the Church in Thessalonica, Paul testified, “Our gospel came to you not only in word, but also in power and in the Holy Spirit and with full conviction” (1 Thes. 1:5). Paul’s preaching was not limited to human wisdom and eloquence. In fact, it was the opposite, “And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom” (1 Cor. 2:1). His preaching was marked by the power of the Holy Spirit, “My speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power” (1 Cor. 2:4). Without the Holy Spirit in preaching, people are left with sermons that inform and reform, but do not transform. We must make it a priority to seek God for the presence and power of His Spirit in our preaching.

4. PAUL PREACHED WITH A CLEAR CONSCIENCE BEFORE GOD AND PEOPLE

The character of the messenger either validates or discredits his message. How a preacher lives will determine how people will receive his preaching. Paul understood this. For this reason, he paid careful attention to maintaining a clean and clear conscience before God and people. He declared, “I always take pains to have a clear conscience toward both God and man” (Acts 24:16). Also, “We give no offense in anything, that our ministry may not be blamed. But in all things we commend ourselves as ministers of God”(2 Cor. 6:4). His life authenticated his sermons; his sermons overflowed from his life. We too must not neglect this part of our sermon preparation (Ezra 7:10). We need to attend to our character and integrity as Christ’s representatives that hold forth God’s Word to others.

5. PAUL PREACHED WITH A LOVE FOR GOD, AND A COMPASSION FOR SOULS

Paul preached, because he loved God, “Just as we have been approved by God to be entrusted with the gospel, so we speak, not to please man, but to please God who tests our hearts” (1 Thes. 2:4). Paul preached because he cared for the souls of people, “Being affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves, because you had become very dear to us” (1 Thes. 2:8). Do we love God and care about others in our preaching? Do we aim to please God? Do we ache for Christ-less and condemned souls? Do we yearn for the progress and perseverance of God’s people? If not, we need to pray for more of Jesus’s heart to be conformed within us. When this happens, we will proclaim more than God’s truth: We will transmit God’s heart, “I will give you shepherds according to My heart, who will feed you with knowledge and understanding” (Jer. 3:15). This is God-praising and God-pleasing preaching.

As I write this, I have more than 25 years of preaching behind me. Looking ahead, Pauline Homiletics continues to challenge me and help me to become a better communicator of Christ and His truth. I never want to stop being challenged. I never want to stop learning. May God continue to shape us into God-exalting, Christ-centered, and Holy Spirit-empowered preachers. Amen and amen.

From the very beginning of Christianity the disciples of Jesus gathered for worship, prayer, community, evangelism, and the reading and teaching of God’s Word. It could be said that all Christians through all ages practice these things, but different groups place different emphasis on the individual parts.

In the Calvary Chapel family of pastors and congregations, reading and teaching the Bible is important. It’s not the only thing we do when we gather, but it is an essential thing. By our understanding of God’s Word, we know how we should do all the other things. We know the importance and practices of worship, prayer, community and evangelism because the Bible tells us of them.

This is something deep in our character, going back to what God did through Pastor Chuck Smith in his early years at Calvary Chapel. Pastor Chuck emphasized the verse-by-verse examination and explanation of the Bible. He practiced and promoted what is called expository teaching or preaching, which works to draw the meaning and emphasis of the teaching from the Bible itself, hoping to let the Scriptures speak for themselves.

Chuck Smith practiced and promoted this, but he certainly did not start it. As God has done many times through history, He simply used Pastor Chuck to renew a focus on the Bible itself. A noted scholar of preaching (Hughes Oliphant Old) said that Chuck Smith was “reviving the systematic exposition of Scripture . . . In our day, he is one of the purest examples of a preacher who follows in the footsteps of Chrysostom, Augustine, Zwingli, and Calvin.”

Our goal is not to merely teach from the Bible as a starting point, but to have the theme and emphasis of our teaching come from the biblical text itself.

The verse-by-verse, chapter-by-chapter, book-by-book approach to our preaching and teaching work is essential in our Calvary Chapel family. Our goal is not to merely teach from the Bible as a starting point, but to have the theme and emphasis of our teaching come from the biblical text itself.

In this we bring forth the whole counsel of God, letting Jesus work through His Word to build His church. Ideally, we stress the simple and clear teaching of the Bible and are careful with speculation and diversions.

It’s not that topical preaching is forbidden in Calvary Chapel churches. There is a time and a place for preaching on topics rather than through books of the Bible. Yet, the foundation of teaching and preaching ministries in our congregations is solidly built upon the verse-by-verse, chapter-by-chapter examination and explanation of the Bible. If the foundation is strong, there is no harm in the occasional topical message or series. Still, even when we teach topically, we hope to do it in an expositional manner, drawing our preaching on the Bible itself and not on what we would impose on the text.

Our sincere desire is to, as much as is possible, let the Bible text speak for itself. We don’t exalt the Bible to the place of God; but we do recognize that the Bible is God’s voice, and we hear it with both awe and love. We know that what the Bible says is far more important than the opinion or wisdom of even the best among us. For those reasons we try to give the Bible itself prominence in our teaching and preaching work. We also encourage everyone to read and study the Bible for himself or herself daily, as part of normal Christian discipleship.

Not all of us are great or even good expositors of the Bible, but we humbly ask God for the gifts of wisdom, discipline, and humility necessary to deliver His message to His people and a needy world. We know that Jesus meets His people in and through His Word, and that the work of God’s Word never comes back empty (Isaiah 55:11).

This is Part Two in a series on “Gospel Centered Preaching”. If you missed Part One click here.

There are many preaching approaches common in our day which do not maintain Christ as the central emphasis of the message. We as Bible teachers must ask ourselves the hard questions about our own motivations, and what we are hoping to accomplish in our delivery.

Here are some preaching approaches that are not gospel-centered:

1. Advice-centered preaching centers upon simply giving advice from “self-help” principles found in Scripture.

While this may at first seem helpful, Jesus said, “You search the Scriptures because you think that in them you have life, but these are they which testify of Me” (John 5:39). The gospel is a living transformational message found in the person of Christ. Jesus did not come just to give good advice, but to Himself become the agent of transformation. He is “the way, the truth, and the life” (John 14:6).

2. Virtue-centered preaching focuses on exhorting listeners to rise up and be better people.

For example, you can challenge people to “Dare to be a Daniel!” or “Fight the Goliaths in your life!”. While this may seem harmless it subtly leads people away from the gospel in which Christ is our strength. We are weak and He is strong. For the sake of Christ, then, I am content with weakness…“for when I am weak, then I am strong” (2 Corinthians 12:10). It is Christ living in us, empowering us to be strong in faith like Daniel and David. We need to abide in Him to find strength in every situation.

3. Politics-centered preaching leverages the Scriptures to promote a particular political view.

This may tickle the ears and rally the crowd; however, it does not follow the example of Jesus. He never allowed the political parties of His day to distract Him from the big picture. His priority was always preaching the kingdom of God.

4. Apocalyptic-centered preaching focuses primarily on interpreting the signs of the times for daily living.

While it is good to be aware of the signs of the times, as Jesus said, “When evening comes, you say, ‘It will be fair weather, for the sky is red,’ and in the morning, ‘Today it will be stormy, for the sky is red and overcast.’ You know how to interpret the appearance of the sky, but you cannot interpret the signs of the times” (Matthew 16:2). However, placing too high of a priority on eschatology will lead to an unhealthy fixation with times we are not meant to know in totality.Whereas, thorough communication of the gospel implications in the whole of Scripture will bring real change, as well as prepare people’s hearts for the coming of Christ.

5. Church-centered preaching uses the pulpit to focus congregants on the vision of their local church initiative.

If the core vision of the church is gospel-centric, then Christ will be exalted. However, these days, a church group may be tempted to exalt personalities and local pursuits such as church buildings, or bigger budgets. Bigger and better can at times capture the hearts of leaders. Although it’s good to want to shine a light in your community, a subtle change in focus can bring about a shift in priorities. Administering the gospel through every appropriation of a church vision is to ultimately communicate the gospel to people. That may or may not translate into projected church growth, but at least a gospel-centered preacher can sleep well at night knowing he has administered the ultimate mandate from God.

Gospel-centered preaching is intended to make rich men poor, and poor men rich. When the gospel is preached, people who are strong in a sense of their own morality are brought low as they realize their own inadequacy. The gospel greatly humbles any disciple of Christ when considering that the King, Jesus, gave up everything to redeem an unworthy mankind. For a poor man, the gospel is the best news he has ever heard. He is now in Christ, a child of God, an inheritor of the kingdom of heaven, and all the riches of God through Christ. Nothing that this world has, or will ever offer him, can compare to this invitation.

What a privilege it is to proclaim this good news! The King of the universe, from whom all the Law, ethics and virtue came, who puts political leaders into place, who is coming back soon to ultimately fulfill the grand story, is our wonderful Savior, Christ, the head of the church, surrendered Himself to occupy our sin-filled world, becoming the propitiation and sacrifice for us, fulfilling something we could have never accomplished––reconciliation with God. This good news consistently unpacked from Scripture is for unbelievers unto conversion, and is for believers unto spiritual health. When the gospel is preached week after week in the context of the whole of Scripture, everyone and anyone in need of the grace of God in Christ is welcomed to come to Jesus. The gospel is the fuel for the Christian, not just the ignition that starts the journey.

“Gospel-centered” seems to be a catchphrase these days. Some may say it without really knowing what the term represents. Being gospel-centered is important to our theology, our preaching and our living, but it’s important to know why.

Gospel-centered preaching is based on a theology in which Jesus is at the center of everything.

God has fully and completely accomplished our salvation through the person and work of Jesus. Through Christ, God rescued us from judgment and brought us into fellowship with Him. We have been reconciled to our Creator and now we can enjoy this new life in Him forever. No part of our salvation was won through our personal strength, effort, or good works. It is all the work of Christ. That’s the message that comes through in every passage of Scripture. Gospel-centered preachers are to be living witnesses to the grace of God, pointing to the accomplishments of Christ in their own lives. The Gospel-centered preacher not only preaches the gospel––it’s not just an important additive, or ingredient––rather, the gospel itself is to saturate everything about the messenger and the ministry he oversees.

Gospel-centered preaching exalts Christ through the biblical narrative because the gospel is the culmination of the grand narrative of Scripture itself.

The Holy Spirit infills the preaching of messages pointing to Christ. Jesus said, “If I be lifted up, I will draw all people to Myself” (John 12:32). In my experience, nothing grips the hearts of the listeners more than when a gospel truth is pulled from each passage of Scripture. The gospel is set up in the Old Testament accounts of creation, the fall, the promises, the exodus, the battles, the prophecies, and all the various rebellious aspects of the characters in Scripture. Further, the gospel unfolds in the New Testament; as the four gospels comprise the glue that binds all Scripture to the person and work of Christ. The epistles are Christ-centric letters that make clear the implications of the gospel for application to each person, church, and situation.

Gospel-centered preaching places the person and work of Christ at the core of exegesis.

In my own preaching I used to preach “practical-step” sermons to help congregants do the “right thing” in order to discover the Christian life. What I suggested was a pattern of principles derived from Scriptures that would lead to success in life. Over the years I have come to see that the Scriptures point us to the work and person of Christ alone. Ultimately, when we have Christ at the center of our lives, He makes the changes. The Scriptures are clear that it is “Christ who works in us both to will and to do for His good pleasure” (Philippians 2:13) and that ultimately it is “Christ in us, the hope of glory” (Colossians 1:27). Therefore, it’s important to me, to present Christ, and Him alone in my sermons. I no longer desire to place on people a works-based list of directives. This change in my own preaching has been a transformation that points to the key difference between works- based and gospel-centered preaching.

When we keep the gospel of Christ’s redemption at the center of our preaching, we have a message that is vitally important.

In 490 BC, Pheidippides brought a vitally important word to the Greeks in Athens that the Persians were defeated. He ran 26.2 miles from the city of Marathon and dropped dead on the ground after crying, “Victory!” Pheidippides’ race is a great example of the heart of gospel-centered preaching in that he had a truth so important that he would be willing to die to bring it. Christ did all to “save to the uttermost those who come to God through Him” (Hebrews 7:25) On the cross His message, “It is finished!” (John 19:30), is vitally important and must be preserved in its pure, essential form.

In part two in a series on Gospel Centered Preaching we learn some preaching approaches which are not gospel-centered.