You are on page 1of 77

MINISTERIAL FORMATION PROGRAMME

EXTENSION SCHOOL
NORTH AND CENTRAL AFRICA

CHURCH OF GOD WORLD MISSIONS

PRI N C I PL E S o f PE N T E C O ST AL
PRE AC H I N G

PRI N C I PL E S o f PE N T E C O ST AL
PRE AC H I N G

Peter A. Thomas

Harare, Zimbabwe 1993

PRINCIPLES OF PENTECOSTAL PREACHING


Introduction

I. THE PREACHER

A. Definition

B. Qualifications of Preacher
1. Call of God
a. Certainty of Call
b. Evidence of Call
2. Call of God and Secular Work
3. Spiritual Qualifications
a. Filled with the Holy Ghost
b. Man of the Word
c. Man of Prayer
4. Other Qualifications

3
3
4
5
5
6
7
7
9
9

C. Personality of Preacher
1. Genuineness and Integrity
2. Free of Jealousy
3. Discipline

9
9
10
10

II. PREACHING! WHAT IS IT?

11

A. Preaching and Teaching

11

B. Preaching and Prophecy

12

C. Purpose of Preaching
1. Overall Purpose
2. Specific Purpose
a. Preach to Bring about Change
(1) Preach the Cross for Salvation
(2) Preach the Cross to Make Disciples
b. Lead to Decision
3. Follow Specific Goal

13
13
14
14
14
15
15
16

D. Word of Caution

16

III. THE TEXT

17

A. Finding a Text and Receiving a Message


1. How to Find Right Text
2. Message and Text
3. Failure to Find Text

17
17
18
18
I

Principles of Pentecostal Preaching


B. Impulses for Sermons
19
1. Considering Spiritual Needs
2. Sitting at Others' Feet
3. Observing World Events
4. Considering Minister's Spiritual Journey
5. Considering Christian Calendar
6. Considering Full Scope of Christian Doctrine
7. Cultivation of Notebook
8. Occupy Mind with God's Word

19
20
20
20
20
20
21
21

C. Precautions in Choice of Text or Subject


1. Do not Promise what You Cannot Deliver
2. Do not Select Odd Texts
3. Appropriate Length of Text
4. Text and Context
5. Focus on Positive

22
22
22
22
22
23

IV. PRINCIPLES OF INTERPRETATION

25

A. Establishing True Meaning of Text


1. Original Meaning of Text
2. Considering Context
3. Time, Manner and Customs of Text
4. Compare Scripture with Scripture

25
25
25
25
26

B. Typology Spiritualizing

27

VII. DIFFERENT TYPES OF SERMONS

29

A. Textual Sermons

30

B. Expository Sermons

29

C. Topical Sermons

31

D. Evangelistic and Pastoral Sermons

32

V. SERMON CONSTRUCTION

33

A. Introduction
1. Introduction Possibilities
a. Start with Question(s)
b. Start with Stirring Statement
c. Start with Text
d. Start with Context
e. Start with Time, Manner and Customs
f. Start with Story or an Illustration
g. Start with Contemporary Issues
h. Start with Quotation

33
33
33
34
34
34
34
35
35
35

II

Outline
B. Sermon Body
1. Formation of Sermon Body
a. Textual and Expository Sermons
b. Topical Sermons
2. Requirements for Structure
a. Unity and Harmony
b. Logical Sequence and Order
c. Symmetry (Balanced Proportions)
d. Continuity or Flow of Sermon

35
36
36
37
37
37
37
38
38

C. Outlining the Sermon

38

D. Conclusion
1. Different Ways of Ending Sermon
a. Backward Glance
b. Practical Personal Application
c. Illustration
d. Contrasts
e. Direct Appeal
2. Length of Conclusion
3. Do's and Don'ts

40
40
40
40
40
41
41
41
41

VI. ILLUSTRATIONS

43

A. Rules for Use of Illustrations


1. Simplicity
2. Truthfulness
3. House of Windows or Windows to House
4. Purposeful

43
43
43
43
44

B. Sources for Illustrations

44

C. More to Consider

44

VIII. DELIVERING THE MESSAGE

45

A. Preparing to Speak
1. Notes and Written Sermons
2. Sermon Length
3. Know the Bible
4. Announcing Sermon Topic

45
45
45
46
46

B. Preaching the Sermon


1. Importance of Good Speech
2. Look at Audience
3. Gestures - Do's and Don'ts
4. More to Remember

46
46
47
48
49

III

Principles of Pentecostal Preaching


IX. CONCLUSION

51

A. Anointing
1. How to Maintain
2. When there is no Anointing

51
51
52

B. Supernatural in Service

52

C. Altar Ministry

53

D. Conclusion

54

Self Tests
Bibliography

IV

PRINCIPLES OF PENTECOSTAL PREACHING


Introduction
By its critics Pentecostal preaching has been described as erratic, emotional, unorganized,
aimless and loud. True Pentecostal preaching, however, may at times be loud and emotional, but
certainly not unorganized and inconsistent Starting on the day of Pentecost this unique type of
early Christian preaching is portrayed, throughout the New Testament, as organized, consistent,
and purposeful. This is seen in the recorded sermons as well as in the epistles which are
Pentecostal preaching/teaching in written form. Some Pentecostal and Charismatic preachers
have however given occasion to some misconceptions. There are those who believe anointed
preaching is equivalent to shouting, quivering of the chin, speaking rapidly without leaving
hardly any room to take a breath between the sentences, running up and down the aisles,
jumping from the platform, and other strange habits. Then there are those who hold the belief
that Pentecostal preaching does not need preparation since God will fill our mouth if we open it
wide (Psalm 81:10).
While we uphold the uniqueness of Pentecostal preaching, we will take a look at some of these
beliefs and practices, and point out where they go wrong. The main purpose of this study is to
provide practical suggestions for effective, aim and purpose-oriented, biblical, Pentecostal
preaching. Hence, we endeavour to achieve the following:
1. To consider the qualifications and the personality of the
Pentecostal preacher.
2. To define the meaning of preaching and to establish its purpose
and aim.
3. To show how to fine a text and message. To provide
suggestions on how to receive impulses for sermons.
4. To point out basic principles for the interpretation of Scripture
(hermeneutics).
5. To show the difference and uniqueness of textual, expository
and topical sermons.

Principles of Pentecostal Preaching


6. To explain the art of sermon construction, thereby the
introducing, sermon body and conclusion, as well as the use of
illustrations.
7. To provide practical suggestions for the delivering of the
message, including sermon length, speech and gestures.
8. To point out the anointing, the supernatural in the service, and
the altar ministry, while considering possible dangers and abuse
in these areas.
-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.

I. The Preacher
Preaching has its roots in the Old Testament, where the prophets proclaimed God's will to the
people of Israel, thereby becoming the first preachers. In the New Testament John the Baptist
continued their ministry, as the last Old Testament prophet and as the first New Testament herald
of God's will. He was followed by Peter, John, James, Paul and the rest of the apostles, who all
were preachers in the sense that they proclaimed or heralded the message of God. Even though
preaching has its roots in the Old Testament it is nevertheless a distinctive New Testament
institution, which has become a characteristic of the Christian faith.
God has chosen feeble man to proclaim His will. He could have sent angels, of devised a
different plan to spread His message, but He has chosen men and women to proclaim His will
through the ministry of preaching.
A. Definition
The term preacher (Greek = kerux) is used at several places in the New Testament where it
refers to a herald making a proclamation (Romans 10:14, 1. Timothy 2:7, 2. Timothy 1:11 and 2.
Peter 2:5). It is therefore not limited to a certain ministry but includes apostles, pastors,
evangelist and prophets, lay preachers, and all those who proclaim (herald) the message of God.
While each of these ministries has their own characteristics, all fall under the general term
"preacher". In this study the term is used for all those delivering God's message, regardless to
their specific calling which accompanies their preaching ministry.
It is interesting to note that the Greek term translated as preacher expresses a person who speaks
for a higher authority whose message he transmits without any negotiations. He acts in an
official capacity. What he proclaims will come into effect the moment he has declared it.1 These
implications point out the awesome responsibility that rests on the preacher. He must therefore
possess certain qualifications that will make him worthy of bearing such great authority.
B. Qualifications of a Preacher
1. Call of God
Next to the new birth, the divine call is an all important qualification of a preacher. Without it he
will have no ministry. It is therefore of paramount necessity to understand God's call and how it
manifested.
The call to be a witness has been extended to all believers and must not be confused with the call
to the ministry. It must be clearly understood that not every believer who has a burden to lead

Theologisches Begriffs Lexikon zum Neuen Testament (Wuppertal: Brockhaus Verlag, 1977), p. 1277

Principles of Pentecostal Preaching


others to Christ or to witness is automatically called to be a preacher. To preach God's Word
goes beyond the command to be a witness. It is a decision that lies entirely with God and not
with us. We can accept the call, but not initiate it.
The call to preach His Word must originate with God and not with man or the church, no matter
how badly one would like to be a preacher. A preacher of the Gospel must not be self-appointed.
While I was doing my ministerial internship in North Germany I met a brother who often
expressed his desire to become a preacher. Sometimes he had the chance to preach but it was
obvious that he was not called. His case was proof to the fact that our own wish to preach the
Word is not enough. God must call us.
Due to the acute shortage of workers, the church at times appoints preachers, who are chosen
according to secular management methods. Those who enter the ministry through such unbiblical
avenues will fail and become a disappointment to the Body of Christ and themselves. We must
always remember that success in a secular profession does not automatically guarantee success
in the ministry. Jesus never told us to hunt for preachers or workers. To avoid disillusionment
we must follow His instructions which are given in Matthew 9:38:
Therefore pray the Lord of the harvest to send out
laborers into His harvest.
If we pray He will do the sending! This is His promise. Any other method will fail. There is a
great difference in being merely church-employed or "God-called". Only the latter will bring the
desired results. Let us not forget that God does not call the able, but enables those whom He has
called.
a. Certainty of Call
A preacher of the Gospel must know beyond doubt that he is called of God. How he receives
this call is of secondary importance. What matters is that the knowledge that he is commissioned
to preach God's Word. This divine assurance which will provide strength, comfort and fresh
courage, in the face of hardship. Without the certainty of God's call a preacher may falter and
quit the ministry when difficulties arise. Things will not always be easy and the desired evidence
of success is not always tangible. During such times the preacher will have to hold on to the
conviction of his calling, otherwise he will fail. Like Paul who knew that his ministry was the
result of a divine appointment, so must the preacher know that God has called him.

The Preacher
b. Evidence of Call
A divine call will be evident, and noticed by the Body of Christ. It will manifest itself in several
ways.
1. When God calls He will provide opportunities to follow the call.
There is no such thing as being called and not having an opportunity
to exercise the calling.
2. Those called to preach will discover riches in God's Word which
they have never seen before. Scripture will open up and provide
them with messages from God.
3. The anointing of God will be evident in the preacher's ministry.
People will notice the holy unction on his life. Those called will
teach and preach like Jesus - with authority and not like the scribes
and Pharisees (Mark 1:22). The Body of Christ will recognize such a
calling.
4. A Pentecostal preacher will experience the truth of Mark 16:17-18.
Signs and wonders will accompany his preaching.
5. Least but by no means least, precious souls will be saved and the
church will be edified through the given ministry.
Perhaps the divine call will not fully evident during the first few sermons preached. But as the
servant of God surrenders more and more to his Lord, this fivefold proof will be evident.
2. Call of God and Secular Work
The question has been asked, can a preacher be employed in a secular profession, or must he be
in the ministry full-time? This issue cannot be settled with a clear cut answer. Ideally a preacher
should give his full time to the ministry in order to be most effective. However, Scripture does
not condemn those who earn money in a secular occupation. Paul supported himself as tentmaker. Hughes' approach to this question provides a solution to the problem. He states correctly
that there is a difference between earning money in order to preach the gospel and forsaking the
gospel in order to earn money. Men of God will keep the call and the ministry first.2

Hughes, p. 58

Principles of Pentecostal Preaching


3. Spiritual Qualifications
Those in the ministry are not employed in a "9-5 job" during which they perform, but once they
leave the office will follow their own agenda. Truly called servants of God have to fulfill the
demands of the ministry 24 hours a day. Since their work is of spiritual nature they can never be
off duty, even when on holiday.
The preacher must remember that he has been called with a holy calling. Hence, his life must
match his call. He must have a good reputation among those within the church and the
community, which implies that he must practise what he preaches, or at least be a student of the
lesson he wants to give. Only then will he be effective. This will enable him to preach with
compassion and love, and not in a legalistic demanding manner.
The minister must allow the Word he preaches to constantly form his character, so that he will
be a man of integrity who keeps his word and follows his "vocation" in an ethical manner. He
must strive to be an example in word and deed. Paul's exhortation given to Timothy is still valid
for all those in the ministry today:
...be an example to the believers in word, in conduct, in love, in spirit,
in faith, in purity. 1. Timothy 4:12
The high demands on those in the ministry are further pointed out in 1. Timothy 3:1-13. God
expects his servants to meet these requirements in order not to bring disgrace on their high
calling:
This is a faithful saying: If a man desires the position of a bishop, he
desires a good work.
A bishop then must be blameless, the husband of one wife, temperate,
sober-minded, of good behavior, hospitable, able to teach;
Not given to wine, not violent, not greedy for money, but gentle, not
quarrelsome, not covetous;
One who rules his own house well, having his children in submission with
all reverence
(for if a man does not know how to rule his own house, how will he take
care of the church of God?);
Not a novice, lest being puffed up with pride he fall into the same
condemnation as the devil.
Moreover he must have a good testimony among those who are outside,
lest he fall into reproach and the snare of the devil.
Likewise deacons must be reverent, not double-tongued, not given to
much wine, not greedy for money,
Holding the mystery of the faith with a pure conscience.
But let these also first be proved; then let them serve as deacons, being
found blameless.
Likewise their wives must be reverent, not slanderers, temperate, faithful
in all things.
Let deacons be the husbands of one wife, ruling their children and their
own houses well.
6

The Preacher
For those who have served well as deacons obtain for themselves a good
standing and great boldness in the faith which is in Christ Jesus.
Scripture points out clearly that the call of God presupposes high spiritual virtue, which can only
be met by the power and grace of the Holy Spirit.
a. Filled with the Holy Ghost
Fullness of the Holy Spirit was one of the preconditions for ministry in the early church. Even
those serving at table had to be men full of wisdom and the Holy Ghost (Acts 6:1-4). The
contemporary Pentecostal preacher cannot afford to fall short of this biblical standard. He must
have experienced Pentecost before he can be a true mouthpiece of God. No programme, no
matter how good it may be, nor any fine leadership techniques or homiletical skills can compete
with a man who is truly filled with the Spirit of God.
b. Man of the Word
A Pentecostal preacher will be a man of the Word. He will believe in the verbal inspiration of the
Bible and in its inerrancy (free from error). It must have a place not only in his ministry but also
in his personal life. In other words the Bible must never be used as a mere textbook for sermons.
It must feed the shepherd before it feeds the flock.
He must not only read the Bible but he must also study it, both for his own enrichment and for
possible sermons. There are a number of Bible study methods which may be followed. Every
minister adopts one or the other. Richard Warren lists the following twelve methods:
(1) Devotional
Select a short portion of your Bible and prayerfully meditate on it till the Holy Spirit shows you
a way to apply the truth to your life. Write out a personal application.
(2) Chapter Summary
Read a chapter of a book through at least five times; then write down a summary of the central
thoughts you find in it.
(3) Character Quality
Choose a character quality you would like to work on in your life and study what the Bible says
about it.
(4) Thematic
Select a Bible theme to study. Think of three to five questions you'd like to have answered about
that theme. Study all the references you can find on your theme and record the answer to your
questions.
7

Principles of Pentecostal Preaching


(5) Biographical
Select a Bible character and research all the verses about that person in order to study his life
and characteristics. Make notes on his attitudes, strengths and weaknesses. Apply what you learn
to your own life.
(6) Topical
Collect and compare all the verses you can find on a particular topic. Organize your conclusions
into an outline that you can share with another person.
(7) Word Study
Study the important words of the Bible. Find out how many times a word occurs in Scripture
and how it is used. Find out the original meaning of the word.
(8) Book Background
Study how history, geography, culture, science and politics affected what happened in Bible
times. Use Bible reference books to increase your understanding of the Word.
(9) Book Survey
Survey an entire book of the Bible by reading it through several times to get a general overview
of its contents. Study the background of the book and make notes on its contents.
(10) Chapter Analysis
Master the contents of a chapter in the Bible taking an in-depth look at each verse in that
chapter. Tear each verse apart word by word, observe every detail.
(11) Book Synthesis
Summarize the contents and main themes of a book of the Bible after you have read it through
several times. Make an outline of the book. This method is done after you have used a Book
Survey Method on every chapter of that book.
(12) Verse by Verse Analysis
Select one passage of Scripture and examine it in detail by asking questions, finding crossreferences, and paraphrase each verse. Record a possible application of each verse you study.3

Hughes, pp92-94

The Preacher
c. Man of Prayer
A true Pentecostal preacher will be a man of prayer. Through prayer he will not only receive
power to live a life worthy of a servant of God, but he will receive messages from the Lord. He
must pray for himself, his ministry, and those committed into his care. In addition to that he must
pray for his family and make sure that a daily devotional time is observed. Otherwise he might
win the world to the Lord but lose his family to the devil. A preacher always stands in danger to
spending more time with people than with God. This does not imply that he has to be a loner,
but that he must know when to withdraw himself in order to be alone with God. The question
Jesus asked His disciples, "Can you not watch with me one hour?" (Matthew 26:40) still applies
today, especially to those who are preachers of His Word.
4. Other Qualifications
The person who is called into the ministry must not be someone who has failed in all other
occupations. He must be hard working, physically fit and skilled. He must strive for excellency in
proclaiming God's Word. Those who settle for the mediocre will soon lose their effectiveness.
The preacher must be constantly alert to recognize how the presentation of God's message can
be improved. Thus he has to be open for correction and even criticism. His gesture, posture and
speech must complement the message and add to its effectiveness. He has to enlarge his
vocabulary and be sure of his pronunciation. Yet, he must stay natural and remain an original.
Nothing puts people off faster than artificial or sophisticated speech. The preacher's speaking
ability is of vital importance. Since he is the mouthpiece of God, he must watch his voice, and
the way he transmits the message. In addition to that he must be physically fit. Especially since,
according to research, one hour of preaching equals eight hours of physical work. Another
interesting factor is that speaking in public has the highest level of stress.
C. Personality of Preacher
1. Genuineness and Integrity
Genuineness and integrity are to be paramount virtues in the preacher's personality. He must be
transparent and not hypocritical in his behaviour, i.e. acting one way in public and another when
alone or at home. He must not be involved in schemes and in following hidden agendas in order
to achieve his own ambitious goals. His ministry and personality must be marked by
straightforwardness, sincerity, and uprightness. Integrity is necessary in his conduct with
members of the opposite sex. Even hints of a flirt or a pass at the secretary or any female
member of the church are totally unacceptable. Paul's advice to Timothy, to exhort older women
as mothers, the younger as sisters, with all purity (1.Timothy 5:2), must be followed by all
servants of God. Integrity is further needed in the handling of funds and property. I know a
minister who lacked this basic qualification. When he faced financial problems he sold the roof of
the church, which a storm had blown down. Another preacher leased his church as beer-hall on
9

Principles of Pentecostal Preaching


Fridays and Saturdays, for the sake of money. With such a lack of integrity, the existence of
spiritual life in these men is very questionable.
2. Free of Jealousy
Jealousy will cripple, sap and destroy the effectiveness of any minister. A preacher must strive to
stay free of this satanic scourge, which will drive him to compare himself with others. Jealousy
will always ask, why was I not promoted instead of my fellow minister? Why does he receive a
higher salary than I do? Why was he praised and I was overlooked, even though I worked as
hard as he did? Why am I not recognized for my hard labour and success? Why was the other
pastor given the nice and big church and I still have to meet with my people under a tree or in a
classroom? When such thoughts dominate a man's thinking they will soon reflected in his
ministry and preaching. Jealousy tore the kingdom from Saul. It destroyed his family and finally
himself. Everything started when people sang: "Saul has slain his thousands, and David his ten
thousands" (1. Samuel 18:7). He could not accept the fact that David was more used of God and
was more popular than he was.
3. Discipline
There is almost no other "occupation" which provides greater opportunity to be easy-going and
even outright lazy, than the ministry. This is due to the fact that a preacher has no immediate
supervisors looking over his shoulder. Hence it is possible for a man to become too comfortable
and too relaxed. Instead of being given to the study of the Word, prayer, visitation etc, the
minister can stay in bed half of the day, take time to read a book, chat with friends, take the day
off, or go about his own business without anyone knowing, except God of course.
The preacher must therefore learn to discipline himself. He must rise early, work hard and retire
late if he want to succeed. There are times for rest and holidays, but these must not dominate the
preacher's life. As we discipline ourselves we will learn to do things systematically. A check list
can help us to determine what needs to be done on a daily, weekly, monthly and even annual
basis. Such practice will set the preacher free to give himself to prayer, study and the work of the
ministry.
-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-

10

II. Preaching! What is it?


Preaching is the proclamation of God's Word. It is therefore much more than the collection and
utterance of great thoughts and well articulated words. True preaching is conceived in the
presence of God. Thus when delivered it will be powerful, thereby bringing conviction and
change in the lives of the listeners.
The Bible uses several Greek words which are commonly translated as "preaching". The two
most prominent are euangelizo and kerusso. The former is almost always used when referring to
the proclamation of the good news. It refers to the bringing of good tidings, or to the preaching
of the gospel.4 Jesus used this term in Luke 4:18-19 where he declared,
The Spirit of the Lord is upon Me, because He has
anointed Me to preach the gospel to the poor. He has
sent Me to heal the brokenhearted, to preach
deliverance to the captives and recovery of sight to the
blind, to set at liberty those who are oppressed, to
preach the acceptable year of the Lord.
The latter term means to herald, or to proclaim in the manner of a herald. It always suggests
formality, gravity and an authority which must be listened to and obeyed.5 Kerusso further
indicates that the one giving the message does so with the backing of an higher authority. What
he proclaims will come into effect the moment he has declared it. This binding element provides
the term with formality and finality.6
A. Preaching and Teaching
Most often preaching is described as dynamic and evangelistic, and teaching as systematical, not
stirring, but dry and even boring. Such description do not do justice to either one of the two
methods of Christian communication. The two differ in certain aspects as the Greek words, and
the interpretation of the same, point out (kerussa = preach; and didasko = teach). Yet true
preaching will have certain elements of teaching and true teaching will have certain elements of
preaching. The two do not oppose but complement each other. Teaching will instruct while
stirring the heart, and preaching will stir the heart while instructing the listener. It is interesting
to note that in the great commission, Matthew refers to the proclamation of the gospel as
teaching and Mark renders it as preaching, thus indicating that both are interwoven and equally

Vine, p 201
Thayer's, Greek English Lexicon of the New Testament, (Grand Rapids: Baker Book House, 1977), p346.
6
Theolpgisches Begriffs Lexikon, p. 1277

11

Principles of Pentecostal Preaching


necessary for proclaiming the good news of Jesus Christ. The interrelation of preaching and
teaching is further seen in the New Testament which portraits Jesus as a master-preacher, yet at
the same time refers to Him as Rabbi or teacher.
Preaching and teaching are generally differentiated as follows. Teaching is used to aim at the
intellect of the listeners. Biblical truth will be presented in a logical systematical manner,
providing the believer with a solid scriptural foundation for his faith. Even though it is
systematical, true teaching will nevertheless be Holy Ghost anointed. Preaching on the other
hand will stir the heart and emotions thus commanding a response to God's message. Teaching is
to follow preaching as it will stabilize the stirred emotions by providing fundamental Bible truth.
In practice however, both elements of communication cannot be separated so easily. Jay E.
Adams points out that the word didasko which is commonly translated as teaching comes closest
to the concept of preaching, as it is used today. In this case the gospel is proclaimed to those
who already believe in Him.7 He thereby shows once again the interrelation of both terms.
Another difference is found in the presentation of biblical truth. Teaching will provide time for
reading and searching Scriptures together. Preaching on the other hand will merely quote the
Scriptures or refer to them without looking up the reference so that the flow of the sermon is not
hindered.
B. Preaching and Prophecy
Preaching and prophecy are two different avenues which God uses to speak to mankind. The
former depends on systematic preparation of the message, while the latter is "more" supernatural
and spontaneous in its character. To regard the gift of prophecy as preaching would rob it
entirely of its supernatural character.
The word for preaching in the original text (kerugma) is totally different from the word
(propheteia), which confirms that prophecy is not preaching and preaching is not prophecy.
Prophecy is speaking to men supernaturally on the impulse of the Holy Spirit. Preaching on the
other hand is speaking to man "naturally" which by no means implies that it is not also inspired.
The difference is that prophecy is given suddenly with a higher degree of inspiration, while in
preaching God inspires our thoughts during preparation, to a "lesser" degree - lesser in the sense
of urgency and forcefulness in which it is received.
Pentecostal preaching will at times have prophetic elements. This may happen when the preacher
receives a prophecy while preaching the Word. Or he may even step into the shoes of prophetic
ministry by addressing certain sins, as if they were known to him. Sometimes the Holy Spirit will
lead him in another direction than he had planned in order to meet a specific need of someone in

12

Preaching - What is it?


the congregation. When this happens the minister must exercise faith and follow the Holy Spirit's
leading, even if its means to abandoning his well prepared notes. Because such moments will
accomplish more for eternity than any well prepared speech.
Ray H. Hughes, elaborating on the prophetic element of preaching, further points out that there
is no greater thrill for a preacher than to know God is illuminating him. At such moments
thoughts rush to his mind so that he can hardly articulate them before other thoughts present
themselves for consideration. Scriptures previously read and studied are suddenly remembered,
and unfold in beautiful splendor. Once a minister experiences this type of preaching, he is never
quite satisfied with less. This is why fasting and prayer are so essential to Pentecostal preaching.8
The prophetic element in Pentecostal preaching is much needed these days, as it will restore the
fear of God among His people. Secret sins or problems which have been carried around for years
will be brought to light through prophetic preaching. A pastor friend of mine related that at the
time of his conversion he attended a tent revival. The preacher was mightily used of God and
through the prophetic element in his preaching, my friend was deeply moved. It seemed that
every word spoken was meant for him, revealing his innermost thoughts and hidden sins. When
the service was over he accused his mother of having told the preacher about him. This was not
the case, but the Holy Spirit had spoken to his heart and had revealed his sins. He yielded to the
divine conviction and gave his life to the Lord. Today he is preaching the gospel.
C. Purpose of Preaching
Why do we preach? What is the purpose or aim of our sermon? Every preacher must have the
correct answer to these questions, otherwise he will fail in his preaching.
1. Overall Purpose
The overall purpose or goal of preaching is to glorify God. It can be further summarized as the
declaration of God's will to His people and to those in need of salvation, thereby motivating
them to obey His commands. His will, as revealed in His word, is basically twofold: Firstly that
no one should perish (2 Peter 3:9), and secondly that those saved will love Him with all their
hearts and their neighbours as themselves, i.e. that they comply with His command to live holy
lives as His disciples did (1.Thessalonians 4:3). These two aspects must be addressed in one way
or another when preaching the Gospel.
Preach the message of God, not your own ideas or philosophy. The purpose of preaching is to
proclaim His word to His people and to a dying world. Preaching must not be reduced to mere

7
8

Adams, p. 14
Hughes, p. 133

13

Principles of Pentecostal Preaching


story telling or the sharing of testimonies. People want to know what God is saying, and God
wants them to know what is on His heart.
The sermon is the most important part of the service. People sometimes say that the Spirit
moved in such a powerful way that the preacher did not even have the opportunity to speak.
Personally, I have problems with such statements, especially if this happens frequently. The
Word is very important as it is very powerful. The Bible states in Hebrews 4:12,
For the word of God is living and powerful, and
sharper than any two-edged sword, piercing even to
the division of soul and spirit, and of joints and
marrow, and is a discerner of the thoughts and intents
of the heart.
Hence, if the minister is not given a chance to share God's Word, which is most effective for
dividing soul and spirit, we have at least the right to test the spirit at work, which is hindering the
proclamation of His Word.
2. Specific Purpose
We must make sure that each message delivered complies with the twofold general purposes of
preaching. Only when each message fits into this overall purpose will the sermon be effective. To
accomplish this the following goals must be pursued while preaching:
a. Preach to Bring about Change
Our preaching must be initiated by the Holy Ghost, motivated by His love, and proclaimed under
the anointing and in the demonstration of His power. It must motivate and challenge the listeners
to submit their lives to the lordship of Jesus Christ. It must lead into a deeper knowledge of God
and into a more intimate relationship with Him, which will result in love towards God and
others. In short, those sitting under our ministry must become better disciples. To accomplish
this we must preach the cross. This alone will bring salvation and produce disciples.
(1) Preach the Cross for Salvation
We must preach Christ and Him crucified, just like Paul did. Only then will souls find God. The
Bible states in 1. Corinthians 1:18,
For the message of the cross is foolishness to those
who are perishing, but to us who are being saved it is
the power of God

14

Preaching - What is it?


To preach the cross means to expose the ugliness of sin, to point out the justice of God, and the
certainty that every transgression will be punished by Him. However, the message will never end
in despair or on a negative note. After sin has been exposed and conviction has been wrought by
the Holy Spirit, the cross must be preached as a sign of hope for the sinner, and the basis for his
forgiveness.
(2) Preach the Cross to Make Disciples
To make disciples does not merely depend on the correct interpretation of Scripture, but on a
practical life-changing proclamation of God's Word. Such preaching will help people to grow in
their love to God and their fellow men. It will point out in practical terms what is means to take
up the cross and follow Jesus.
God does not only want us to pass on information in the form of doctrine or theory. He wants us
to provide practical suggestions for His people, which will enable them to apply His Word to
daily living. Our preaching must be practical and applicable, so that it will bring changes to the
life of the church and the individual believer. In other words Pentecostal preaching must be liferelated.
b. Lead to a Decision
Pentecostal preaching in the New Testament commanded a decision. Those listening to the
preaching of the disciples and apostles, either asked What shall we do to be saved?, or they
picked up to stones in order to silence the preacher:
Now when they heard this, they were cut to
the heart, and said to Peter and the rest of
the apostles, Men and brethren, what shall
we do? Acts :37
When they heard these things they were cut
to the heart, and they gnashed at him with
their teeth. Acts 7:54
In some contemporary churches people are never led to make a full commitment to Christ. As
long as they attend church regularly, the pastor seems to be satisfied. However, by condoning
such in-decision the preacher not only creates an unfavorable situation for the people concerned,
as they are not able to experience the fullness which is in Christ Jesus, but he also gives occasion
to unnecessary problems for himself and the congregation. Very often those uncommitted and
undecided church attenders are the source of many problems.

15

Principles of Pentecostal Preaching


3. Follow a Specific Goal
The minister must preach the Word and refrain from preaching that which is of personal interest
to himself. Before he gets up in the pulpit he must be sure of what God wants him to say and
what the Holy Spirit wants to accomplish through the message. He should not preach until he is
certain about these things. Knowing the specific purpose of a sermon is of paramount
importance. Jay E. Adams states that if a preacher, is woken up by his wife on Sunday morning
at 4 am and she asks him: What is the purpose of your message today? he should be able to tell
her in one precise sentence the purpose or goal of his sermon. Then he must be able to turn
around and go on sleeping, as if nothing had happened.9 Only if we know and follow the will of
God will our preaching be effective.
E. Word of Caution
At times the preacher might be tempted to defend himself from the pulpit, when wrongly
accused, or he may try to justify his actions by using this advantageous position. He must,
however, resist such inclinations and only use the pulpit to declare God's Word. Otherwise,
people will lose respect and confidence in his position. When falsely accused or misunderstood
the preacher must have the grace to hand the matter over to God. He must be his defense.
Matters which need clarification must be dealt with on an individual basis and not from the
pulpit. The pulpit is meant for the preaching of His word. Anything else must be considered as
misuse of authority.
When we observe the overall and specific purposes of preaching we will be able to address the
needs, problems and possibilities among God's people. This will result in their edification,
exhortation and comfort (1.Corinthians 14:3). In short, the church will be edified.
-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-

Adams, Jay E. Predigen Zielbewut, Anschaulich, berzeugend, (Giessen: Brunnen Verlag, 1982),p. 37 -38

16

III. The Text


A. Finding a Text and Receiving a Message
Finding the right text is of uttermost importance to accomplish the purpose of preaching. Yet,
this is not always easy, especially for pastors who need a new message 52 Sundays a year.
Evangelists have the benefit of preaching the same sermon several times since they preach to
different congregations. The pastor, however, ministers to the same people two to three times a
week. The problem of finding the right text was not uncommon even to great preachers like
Spurgeon. He made so many sermon outlines every Saturday that he could have preached the
whole month from them, yet he did not use any of them, apart from the appropriate one.
Sometimes he sat for hours looking for the right text.10
Perseverance in finding the right text will make all the difference between a sermon and a
message from God. Hughes confirms that there is quite a difference between a sermon and a
message. One can learn how to put a sermon together through lessons in homiletics, but a man
must stand before God to receive a message. Giving birth to a message is not an easy matter, but
costs effort. It is spiritual travail. Hence the preacher must not become a "text hunter". A man
who merely looks for a special passage or catchy phrases will seldom be remembered for his
effective preaching.11 Only those who find a text accompanied by a God - given message will be
able to achieve the purpose of preaching.
1. How to Find Right Text
To find the right text and to receive the appropriate message is mandatory. God is willing to lead
us in this endeavour, since He is concerned about His people who need a sermon fitting their
situation. He wants their needs to be met, their doubts and fears replaced by faith, their lives to
be corrected and their hurts healed. Hence when preparing sermons we have to start with prayer,
continue with prayer and end with prayer.
We will know that we have found the right text when a verse or portion of scripture takes hold
of our spirit and will not leave our mind, but starts to unfold itself. When Scripture opens up and
reveals its treasures, we will see things in the text which we have never seen before, even though
we have read it many times. Spurgeon said that finding the right text is like meeting an old
friend. We will know him when we see him.12 We can be sure that God has given us a message
when we feel a burden or anointing, as the text unfolds. Pohl states that such unfolding is almost

10

Spurgeon C.H., Ratschlge fr Prediger, (Wuppertal: Oncken Verlag, 1975). p. 35


Hughes, Ray H., Pentecostal Preaching, (Cleveland: Pathway Press, 1981), p. 89.
12
Ibid, p.35
11

17

Principles of Pentecostal Preaching


like the text finding us instead of us finding the text.13 At times the text will "jump" off the page
and become alive as we read God's Word for our own personal devotions. When this happens it
is not hard to recognize the portion of Scripture as "God-given", especially when the thoughts
form an outline and provide a message. (We must hasten to point out that our personal Bible
reading must not be for the purpose of finding a text for Sunday, but must primarily be done for
our own spiritual wellbeing). The initial unfolding must always be followed by research and the
application of hermeneutical principles in order to make the message effective.
At times we must seek the text in prolonged prayer on our knees. This can be irksome and will
require determination. However, we cannot afford to stand in front of God's people with
anything less than His word for the hour. We must prove ourselves as servants of God and His
people even if it is difficult to find the right text and message and we still persevere. To serve
means to labour and to resist the temptation to find an easy way out, when things become hard.
We definitely will not find the right message by standing in front of our personal library,
browsing through different commentaries and books.
Once the right passage of Scripture has been found it needs to be "immersed" in prayer! Many
otherwise good sermons have failed to accomplish their purpose because they lack the spiritual
impact which only comes through much prayer. Prayer releases the anointing of the Holy Spirit.
It is sad when a sermon is only an affair of the intellect, going from mind to mind but leaving out
the heart and spirit of the preacher and listener.
2. Message and Text
Sometimes God will put a message on our heart, for which we have to find an appropriate text.
In such a case we will not receive the message by studying a given passage but it will be given to
us while in prayer or while communicating with God as we drive our car etc. Thereafter these
thoughts will easily form into an outline. Once we have received the message fully, the Spirit of
God will also lead us to the right text on which the message will be based. When reading the
scripture the preacher must make it clear that the text read serves as "launching point" for the
message which God has laid upon his heart. Otherwise the listeners will be confused as they will
expecting an exposition of the passage read.
3. Failure to Find Text
What can be done if we fail to find a text or if we do not receive a message? This is a question
often asked, and rightfully so, since the preacher will certainly face such moments. If this happens
he must pray and pray again. A pastor I know was confronted with this problem when he was
asked to preach at the National Convention in Germany. After even fasting had not

13

Pohl, Adolf. Anleitung zum Predigen, (Wuppertal:Oncken verlag, 1976). p. 11

18

The Text
brought any results he went into the forest the day before the conference, crying out to God. He
had almost given up hope when he suddenly received the message. Of all the sermons preached
during the conference his stood out as the best. God had honoured his perseverance. When we
preach at our local church we are tempted not to take things as seriously as we would if we had
to preach to thousands of people. This is where a preacher can exercise faithfulness. Such
moments of desperation, as experience by my pastor friend are vital and important lessons
through which God wants to remind us of our dependency on Him.. Fortunately the search for
the right text is not always burdensome. Many times it is easily found; it almost jumps up at us,
while we are reading Scripture, and provides is with an outline.
B. Impulses for Sermons
Even though a minister cannot learn from a textbook how to find the right text or message for
his congregation, the following suggestions might nevertheless help him get impulses for new
sermons.
1. Considering Spiritual Needs
The preacher must know the spiritual heartbeat of his congregation, the Body of Christ at large,
and the community in which he lives. He must consider the spiritual, physical, material, and
moral needs of his people, and of those he meets on a daily basis. While in prayer he must let his
congregation pass in front of his spiritual eyes, so that he can know which problems can be
addressed in his sermons. The lack and difficulties of a church can help to determine the sermon.
While doing pastoral calls or hospital visitations the minister will see the need for certain
messages, as well. In short he has to watch the spiritual development of his church.
Spurgeon suggests that sins which are rife in the church should also be addressed. He refers to
those of worldliness, covetousness, prayerlessness, wrath, pride, lack of brotherly love, slander
and evils.14 Similarly, signs of backsliding, heresies or special problems entering the church must
be dealt with at God's direction, so that these plagues can be stopped before they do their work
of destruction. However, while considering the needs and sins of our people we must resist the
temptation to scold them from the pulpit. Spurgeon states that the pulpit has been called
"Cowards Castle", which according to him is a proper name for it, especially when fools mount
the platform and impudently insult their hearers by holding up their confessed faults or infirmities
publicly.15 If not careful a preacher can become personal and even offensive while behind the
pulpit. He may say things which he would not dare say otherwise. He must be sure to strive for
the right attitude so that he will speak the truth in love. God's word is able to do its work
without carnal help.

14
15

Spurgeon C.H., Lectures to my Students, (Grand Rapids: Baker House, 1977). p. 91


Ibid., p. 92

19

Principles of Pentecostal Preaching


2. Sitting at Others' Feet
Sometimes we receive a message while listening to other men of God or while reading
devotional books. Certain thoughts will take hold of us, starting to form a message in our heart.
A friend of mine has described this process as "milking the cow in order to make our own
butter". We should however resist the temptation to re-preach someone else's sermon or a
message found in a good commentary or devotional book. While it is not wrong to translate
impulses received from such sources into a sermon, it would be unethical to preach other
people's thoughts, and present them as our own.
Someone said the reading of good books acts like water poured down a dry pump - it primes our
thoughts. Biographies of great men of God as well as devotional commentaries can also be a
source of inspiration to the preacher.
3. Observing World Events
A preacher should keep up-to-date with world events through magazines, newspapers or by
listening to the daily news. Since world events will influence the thoughts of his members, the
minister of the gospel must present them with the solution and perspectives that are provided in
the Word of God.
4. Considering Minister's Spiritual Journey
Some of the best sermons have their roots in the spiritual experiences of the preacher. His
preaching will be deeper and more compassionate when he is able to preach on how to have
victory over disappointments, frustrations, and difficulties out of his personal experience.
5. Considering Christian Calendar
Even though as Pentecostal we believe in being led by the Spirit, the times of Advent, Christmas,
Easter, Ascension, and Pentecost can provide the basis for relevant sermons. We can of course,
preach an Easter message on Christmas Eve, if so led by the Spirit of God, but it would be more
natural to consider the given season.
6. Considering Full Scope of Christian Doctrine
The preacher must ask himself regularly if he is proclaiming the full counsel of God, or if he has
omitted important doctrines of the Bible. If he is not careful he can easily focus on pet subjects.
The story is told of a minister who always preached on water baptism until the congregation
decided to select a text for him, which was Genesis 1:1 "In the beginning God created heaven
and earth". After he had read the text he said: "In the beginning God created heaven and earth.
Since the earth consists of 70% water it shows us once again the importance of water baptism."
Our favourite theme might not be water perhaps faith, miracles, the endtimes, servanthood etc.
Irregardless of this, we must present our people with a balanced spiritual diet. Our sermons
20

The Text
should deal from time to time with great doctrines like the Trinity, the providence of God, the
resurrection, second coming, and incarnation of Christ, Pentecost and others. While
incorporating these doctrines into a sermon, the message must remain practical. Important truths
are not to be presented as mere theory but they must be applicable for daily living.
7. Cultivation of Notebook
Both, Blackwood16 and Evans17 suggest the cultivation of a notebook. Whenever any thought,
illustration, observation or argument impresses the minister, he should make a note of it. These
observations can occur while reading the Word of God or during his time outside the study
room. Evans states that someday when it is difficult to find a text he only needs to turn to the
notebook and find one there already outlined. (Hence, it is advisable that the outline of his
thoughts should be worked out there and then.) And if he feels barren, can draw from this fresh
manna. In this way he will have a constant supply of raw material, and will never be at a loss for
sermon material.18 Some receive new thoughts while going for a walk, other while taking a
shower, or while riding on a bus. Personally I get my sermon ideas while driving for a long
distances by car. Especially when there is little traffic, then my mind is free to hear from God. In
such cases it is good to have a little tape-recorder to dictate our thoughts to. Every preacher
should write down thoughts on various subjects as they come to him from time to time. Many
good thoughts have been lost because we have failed to write them down.
8. Occupy Mind with God's Word
We should always be on the lookout for new messages. Our spirit must be kept active. Woe to
the pastor who wastes his time. The preacher who takes it easy from Monday to Saturday ought
to feel ashamed. He can not expect God to give him a message on Saturday evening after having
wasted a whole week of opportunities. He will receive the "recompense" for such slothfulness
when he stands before his people with nothing to say.
After having listed these "sermon impulses" it must be stressed once again that the guidance of
the Holy Spirit is paramount in our quest for the right message or text. When we live continually
under His influence and direction we will hardly ever be at a loss for a message from Him for His
people.
Sometimes we may feel led to preach a message which we have preached before. This happens
especially when we are invited to minister to an audience who has never, or seldom, heard us
preach. Some people say that an old sermon must never be re-preached. Personally , I prefer to
follow Spurgeon's advice; he said that a sermon is only good after it has been preached 10 times.

16

Blackwood, p. 39
Evans, p. 26
18
Ibid., p.27
17

21

Principles of Pentecostal Preaching


However, we must not just take any sermon which God has blessed and used before and repreach it. The result will be disastrous. It will lack power, life, and anointing. Before sermons are
re-preached they should be refined and revived in prayer, and study.
C. Precautions in Choice of Text or Subject
When choosing a text we must take certain precautions in order to avoid unnecessary
embarrassment and distractions from the purpose of the message. Some of the following
guidelines will help us to do so.
1. Do not Promise what You Cannot Deliver
We must not preach on subjects which are too abstract, and which lack relevance, like the streets
of gold, the third heaven etc. Evans points out that such great thoughts can be woven into a
sermon, but will hardly make a good sermon on their own.19
2. Do not Select Odd Texts
The preacher must refrain from using passages he is not familiar with, or which are odd. An
example of the former would be the trees in the book of Revelation, or the swarm of locusts. An
example of an odd text would be "for he was of short stature" (Luke 19:2) or "and the dogs
licked up his blood"(1.King 22:38).
3. Appropriate Length of Text
Some preachers prefer long texts while others use short texts. Generally there is no rule which
helps us to determine which of the two is more preferable. However, a short text can be
remembered more easily, especially since it enables the minister to repeat it as he preaches. The
determining factor concerning the length of text must not be our preference but must be based
on the leading of the Holy Spirit. If a long text is necessary to achieve the goal He has given us,
then we must settle for a long passage. If a short text will accomplish His purpose then the text
will be short.
4. Text and Context
A text can take on a different meaning when used out of context. To take it out of context
means to remove it out of its scriptural setting, or to use only part of a verse like "there is no
God", thus leaving out "the fool has said in his heart"(Psalm 14:1). The latter method is a
mutilation of the text as it distorts its meaning, while the former may totally rob it of its original
purpose. For instance to use John 3:4 as text for water baptism is a gross violation of the
principles of interpretation of Scripture.

19

Ibid., p. 30

22

The Text
5. Focus on Positive
Scripture in general is positive and not negative, and so must we be in our preaching. It has been
suggested that when preaching on Psalm 1 we should spend more time talking about the fruitful
tree than on the counsel of the ungodly. When we preach about the two houses mentioned in the
sermon on the mount, we should emphasize the house which withstood the storm, and not the
one which collapsed.20 Rather use a positive verse of Scripture than a negative one. For instance
a preacher should be able to find another text than, Now this man purchased a field with the
wages of iniquity; and falling headlong, he burst open in the middle and all his entrails gushed
out (Acts 1:18), when preaching on the wages of sin.
-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.

20

Blackwood., p. 51

23

Principles of Pentecostal Preaching

PLEASE COMPLETE THE


FOLLOWING i.e. ATTACHED SELF- TEST QUESTIONS

24

IV. Principles of Interpretation


After the right passage has been found principles of hermeneutics (principles of interpretation of
Scripture) must be employed in order to determine the real meaning of the chosen text. Gottfried
Adams states correctly that before true interpretation of Scripture can take place the interpreter
must be willing to lay aside denominational convictions and preconceived ideas.21 Only then will
we be able to establish the true meaning of a passage. Once the preacher is willing to approach
the text unbiasedly the meaning of the passage will be determined by applying the following
principles and procedures.
A. Establishing True Meaning of Text
1. Original Meaning of Text
Foremost among principles of Scripture interpretation is the discover the original meaning of the
text through exegesis, which means "drawing out" the meaning of the words one by one and as a
whole.22
The safest way to find the true meaning is to study the text in its original language. This will be
quite difficult for most preachers in Africa. However, those who are not able to read the text in
either Greek or Hebrew must not despair, as long as they understand English. There are a
number of good study guides available which will help the preacher to study the original meaning
of a text. Some of these are, Vine's "Expository Dictionary of Greek Words", Wuest's "Greek
Word Studies", Strong's "Exhaustive Concordance" and other commentaries.
2. Considering Context
The context is the text before and after the passage under consideration. Quite often one has to
read not only a few verses proceeding and following a passage, but a whole chapter or even
several chapters in order to determine the context. Many preachers neglect the setting of the text
when choosing a verse of Scripture. They take it out of its setting, thereby distorting its true
meaning. It is mandatory for the preacher to study the text in its context if he wants to find its
true message. Otherwise one could easily preach a sermon on "It is not good for man to marry"
based on 1. Corinthians 7:1. The context however, shows that this was not a command from
God but a personal advice of Paul. God's will regarding marriage is expressed in Genesis 2:18
where it states it is not good for man to be alone.

21
22

Adam, Gottfried Einfhrung in die exegetische Methoden, (Grnewald: Kaiser, 1979). p.11
Ibid., p. 52

25

Principles of Pentecostal Preaching


3. Time, Manner and Customs of Text
What did the writer want to express? To whom did he write? Where they Gentiles, Romans or
Jews? (Galatians for instance was written to Gentiles who were in danger to become bound by
the law. Hebrews was written to Jewish believers, etc.). Was the Epistle written to a group or to
an individual? (Philemon, Titus, 1. & 2. Timothy were written to individuals). Does the text
reflect manners and customs of his time? If yes, does scripture then have the same meaning for
us, as it did for the people in Bible days, or was it mainly meant for them? These and similar
questions must be asked when studying a passage. Without determining the historical and
cultural background a passage can easily be missinterpreted. Gordon Fee states that such
information is crucial to the understanding of many texts.23 For instance the issue of women
wearing head-covering is better understood when the time and customs are considered which
provide the background for the first epistle to the Corinthians.
Not only will a correct understanding of Bible Customs enhance our understanding of the text,
but it will also allow the text to come alive. For instance when speaking on the parable of the
sower, the preacher can add colour to his sermon by describing the conditions of the fields
known to the Galilean farmer. In Israel the fields are often located on a hill, small in size, and
almost covered with stones. People easily form a trail as they walk over it daily . The top soil is
shallow, and therefore thistles dug their roots deep into the ground. In order to eradicate them
permanently the farmer would have had to plough at least 40 cm deep. Instead they were only
burnt, and grew again. The Galilean farmer understood the Lord's parable, when he pointed out
that much seed was wasted. They knew that the sower was not negligent in his sowing, but he
had calculated the loss before he started.
Studying the background of Old Testament and New Testament times will give us better insight
into the meaning of Scripture. It is, for instance, important to understand that the houses in Israel
had a flat roof on which people slept during the summer month, as it was too hot inside. Only
against this background can we understand how the four friends could carry the lame man onto
the roof and lower him through the ceiling for Jesus to heal him. We will also appreciate Paul's
exclamation, O wretched man that I am! Who will deliver me from this body of death?
(Romans 7:24) if we understand the horrible punishment he was referring to. When a criminal
had killed another person he was condemned to death by being fastened with chains to the dead
body of his victim. He was left to breath the stench of death of the one he had killed, and be in
close contact with the corpse until he too was dead.
Bible handbooks, commentaries and secondary literature will assist us in our background study.

23

Fee, Gordon D. New Testament Exegesis, (Philadelphia: Westminster Press, 1983). p. 94

26

Principles of Interpretation
4. Compare Scripture with Scripture
It is very important to determine the meaning of a passage by comparing Scripture with
Scripture. Otherwise we can easily fall into error and even be in danger of heresy. The prosperity
message for instance would have never got out of hand if its advocates would had considered
scriptures like Furthermore the "we are gods" theory based on John 10:35 could never have
developed if its promoters would have studied the passage in Psalm 82:6, which Jesus quoted. If
they had compared Scripture with Scripture they would have realized that the unjust judges were
referred to as gods, due to the fact that they were ordained by God to execute justice on His
behalf. God however, had to rebuke them since they failed to judge and rule in righteousness.
Hence, when Jesus quoted this Scripture he did not try to establish the fact that we are gods, but
he was pointing out that the Pharisees had no right to accuse Him, since even the unjust judges
were called gods. Also, if the advocates of this theory would have considered the whole counsel
of Scripture and its teaching regarding the sinful nature of man, they could never have
proclaimed that we are gods. Likewise those who believe in baptismal regeneration should
compare John 3:5 with other Scriptures which explicitly show that water cannot wash away the
sins of mankind, but only the blood of Jesus. Many other examples could be given, which would
show the need for the application of hermeneutical principles, but time and space will not permit.
It is further important to gather as many passages as possible on the subject we intend to preach
on. Thereby we will be able to present the whole counsel of Scripture on the topic.
B. Typology - Spiritualizing
The use of allegory which is the spiritualizing of certain Scriptures is condemned by many.
However, personally I am strongly inclined to agree with Spurgeon who stated, that if we were
to appeal to a jury of practical, successful preachers, who are not theorizers, but men actually in
the field, we would have the majority of their vote in our favour for the use of allegory.24 While
we have to object to the extreme use of the spiritualization of Scripture we should not disregard
its application totally, as long as it stays within the following limits.
Firstly, we must always refer to the obvious facts and emphasize the given meaning of the
passage. Allegory must not be allowed to take the place of the true meaning of the text. For
instance when preaching on Eleaser's trip to find a bride for Abraham's son, we must stress the
historical fact of the story. Only then can the passage be "spiritualized", thereby expressing the
fact that just as Abraham was looking for a bride for his son, our heavenly Father is also seeking
a bride for His Son. As Rebecca had to meet certain preconditions to qualify as bride, so must
the bride of Christ posses certain qualifications. As Rebecca followed Eleasar of her own free
will, in like manner the bride of Christ made up of "volunteers". Rebecca was willing to marry

24

Ibid., p. 103

27

Principles of Pentecostal Preaching


Isaac even though she had never seen him before. Likewise the church has not seen her master,
but is preparing to meet Him. When spiritualizing the parable of the good Samaritan we must
stress the main thought of the story, which is the duty to help those in need.
Secondly, we must not force a spiritual meaning on a text which does not lend itself to it. The
allegory must not go against common sense. Spurgeon gives the example of a preacher who
used the text: I had three white baskets on my head, from the dream of Pharaoh's baker.
Based upon this Scripture he preached a sermon on the Trinity. This of course is taking
spiritualizing too far.
Thirdly, as long as allegory stays within the legitimate frame of biblical types, figures, and
symbols it can be used. For instance Hebrews 10:1 tells us that the things of the law were a
shadow of things to come and not the very image of things. In addition to that we find allegory
and/or typology used by the writers of the New Testament in order to explain christological
truths. For example the tabernacle according to Hebrews, chapters 8 - 10 is a symbol of New
Testament truth. And the figtree is a type for Israel. Paul further states that the experiences of
the Israelites are examples which were written for our benefit.
Now all these things happened to them as examples,
and they were written for our admonition, on whom
the ends of the ages have come. 1.Corinthians 10:11
If guided by discretion and sound judgment allegory may be employed. It certainly will arouse
interest in the listeners and will keep them alert. However, spiritualization of Scripture should be
used sparingly. If given a choice the preacher should use a text which retains its original
meaning.
By applying the above given principles of hermeneutics we follow the admonition of Paul who
cautioned Timothy to rightly divide the word of truth (2.Timothy 2:15 ). Only when we abide
by these basic rules will we be able to construct effective sermons.
-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.

28

VI. Different Types of Sermons


There are mainly three different types of sermons, namely the textual the expository and the
topical sermon. Each of them is distinct and unique. We must gain a clear understanding of each
method and how it is used. Preachers tend to settle for one method, which they favour. An
effective minister however learns to use each preaching method frequently. If one style is
overused people will lose interest in listening to us.
A. Textual Sermons
In textual sermons the text is the basis for the message. The term text is derived from the Latin
word textus and texta which signifies something woven or spun. It can also be interpreted
as woven material. Based on these definitions, it is easy to conclude that a textual message is
something woven from the text.
Textual preaching involves intensive study of a short passage. This method analyses the text and
does not merely use it as a springboard for a given topic. It will lead the listeners into the text
and not away from it, as the topical sermon does. Even though the textual sermon analyses the
background and the meaning of the original words, it will nevertheless present an application of
the text.
The text provides the structure and order of the sermon. It is based on the implications of the
passage. This will make it easy for the congregation to follow. As the message unfolds the
listener will be led through the various stages outline by the text.
The textual method does not lend itself to every passage that calls for a message. If not careful
the preacher can easily misuse this type of preaching. Blackwood warns of misuse by giving the
example of a backwoods exhorter who preached on Genesis 5:24: Enoch walked with God:
and he was not; for God took him. Instead of dealing with the meaning of a man's religion as a
deepening friendship with God, he chose to blaze a trail on his own. In textual fashion he talked
first about Enoch's walk with God, and then about the words, He was not: Enoch was not an
Episcopalian, for he walked; he did not dance. Enoch was not a Baptist, for he walked; he did
not swim. Enoch was not a Presbyterian, for he walked with God. Enoch was a Methodist, for
God took him.1 Such an example may be amusing, but should not be imitated. Samples of
textual sermons are at the end of this study.

29

Principles of Pentecostal Preaching


B. Expository Sermons
Textual sermons and expository preaching are closely related. The two often overlap. Both are
an exposition of a given text, but differ in the length of the passage chosen. The expository
sermon expounds a fairly long passage, the textual sermon on the other hand is an exposition of
a shorter text. Both kinds of preaching honour the Scriptures, as they strive to show the meaning
of the passage, and how it is applicable today. Textual sermons can easily be diverted into
teaching as they are based on thorough research of a single text or short passages. Expository
sermons, however, put the emphasis on preaching. The expository preacher is more concerned in
meeting a human need than to explain the meaning of Greek and Hebrew words.
Historical happenings of narratives in both the Old Testament and the New Testament are a
perfect setting for expository preaching. The lifestory of Moses, Joseph, Abraham, David,
Samson, Samuel, Ruth, Esther, Jesus, Paul, Peter and others provide scenes full of life, drama
and motion, which can easily be used in expository preaching. The expositor can for instance use
his imagination as he describes the rise, fall and final victory of Samson. The story Jesus and the
demon possessed man of Gadarene, the pleading request of Jairus and the bold act of faith of the
women with the issue of blood in Mark chapter 5, present beautiful settings for an expository
sermon under the heading, How to Experience Jesus. However, expository sermons can also
be taken from the epistles or other parts of Scripture, as long as they deal with a chapter or a
longer portion of Scripture.
Even though expository sermons cover a lengthy passage they must nevertheless have only one
basic idea, which can be illuminated from different angles. They must have a central goal around
which they are organized. One may preach on a whole book as long as one basic idea id
followed. If we preaching on Building for God, using the book of Nehemiah, all passages used
must support our general aim. We can start by pointing out the importance of having a burden
before we can begin building (chapter 2). From there we show that God makes a way to
implement a vision. We can then point out how to build, by assessing the damage (chapter 2) and
by working in unity side by side (chapter 3 and 4). In chapter 6 we see that those who labour for
God will face obstacles, but will finally complete the task (6:25).
The advantage of expository preaching is obvious. This method does not divert from the text but
is based on it. Hence, listeners exposed to this teaching method will be grounded in the Word,
and increase their Bible knowledge.
Expository preaching also has its disadvantages. If not careful the expository preacher can
become lazy in his preparation. There is the danger of reading verse after verse of the chosen
text, passing a few comments or making a few remarks on them, so that the sermon becomes a
30

Different Types of Sermons


little commentary on the passage rather than a proclamation of the truth set forth therein.2 To
retell the story or passage is not enough. The preacher must endeavour to present his listeners
with a practical application. It has rightly been said, Only where the application begins, the
sermon begins. Another disadvantage is the reading of long passages. People normally prefer a
short text to a long passage. It is not only better received but also more easily remembered.
This preaching method requires more preparation than any other. The minister must not only
study the passage as a whole, but every paragraph, sentence, phrase and word in order to obtain
the correct meaning. If properly done this method leaves no room for laziness. Blackwood
states, In expository preaching, as in other sorts of pulpit work, a sermon may prove to be
worth as much or as little as it has cost in time, attention and prayer.3
C. Topical Sermons
It has been said that in the history of preaching, topical sermons have outnumbered the rest.
Among messages which have becomes famous almost every one has belonged in this category.4
Topical sermons have the essential characteristics of expository of textual sermons, but lack the
analytical approach. They do not elaborate on a given text but expound a topic. Even though the
topic is not a textual exposition it is nevertheless biblical in content and development, just like
the other two are.
These type of sermons are based on subjects, themes or topics. The subject governs the content
of the sermon and not the text. A topical message allows the minister to preach on any topic he
deems relevant and necessary for his flock. If he sees the need for revival, forgiveness,
generosity etc. within the church he can easily address such spiritual lack through a topical
sermon. It further allows the preacher to explore the breadth of any subject. He is not bound by
the limitations a text presents but can choose several verses of Scripture to support the message
burning in his heart. Sermons on discipleship, servanthood, humility, tithing, God's sovereignty,
the second coming etc, will most likely be topical sermons, as they allow an in depth treatment
of the subject.
Topical preaching can easily be misused, as it opens the way to speak on any secular subject,
with little or no spiritual relevance. It can be used to discuss the environment, world peace, equal
rights, pending political elections, or any other burning issue, based on our own opinions and
persuasions. Social issues however, with all their importance cannot satisfy the spiritual need of
the soul. Subjects which are totally secular have no place in the pulpit. This is not to say that we
must abstain from addressing social issues, when necessary, but that our preaching must have
spiritual value.
31

Principles of Pentecostal Preaching


Those using this method can become pulpit reporters commenting on any social, political,
environmental and spiritual development. I remember one minister who used this method
exclusively. There was no need to read the newspaper or listen to the news during the week,
since he included most of it in his sermon on Sunday.
Even though topical sermons have their disadvantages, we must still make use of this preaching
method frequently. If properly used it will help the man of God to share a message that has come
from God, effectively. Topical preaching will thereby become life-situation preaching.
To summarize we state again that no method is to be used exclusively. Each method, whether
textual, topical or expository has its rightful place. One way to keep up the interest of our
congregation in what we have to say lies in the variation of sermon methods.
D. Evangelistic or Pastoral Sermons
Evangelistic and pastoral sermons can either be topical, textual or expository. The purpose of
the evangelistic message is to lead souls to Jesus. Pastoral sermons on the other hand must aim
at discipling those won to the Lord. Sangster affirms that the greatest end of Christian preaching
is to win men and women to a full committal to Christ and spiritual growth in Him.
-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.1

Spurgeon
Ibid.,
3
Ibid.,
4
Ibid.,
2

32

V. Sermon Construction
Every good sermon basically divides itself into three main parts, namely the introduction, the
body, and the conclusion. These three components must show unity, order, symmetry and
continuity. A detailed look at each of these three equally important sermon elements is
necessary.
A. Introduction
The introduction has rightly been described as the door or porch to the sermon. It serves the
specific purpose of introducing the listeners to the message which is to follow.
A good introduction will capture the attention right at the beginning. It will awaken interest in
what we are about to say. Hence the first three sentences of the sermon are very crucial. They
must be well formulated, and catchy as well as interest generating. If we fail to gain the interest
at the very beginning we will most likely lose the audience for the remainder of the message.
Many come to church with problems and issues, related to work and home, on their minds. The
introduction must therefore interest them enough so that they can focus on the message and
forget their everyday life. The beginning of the sermon must be so captivating that the audience
cannot help but listen to what we have to say.
A good introduction will not only generate interest but demarcate the direction the preacher will
follow. By doing so the congregation is given a glimpse of what is to follow. It must only be a
glimpse and not a full view. In other words the preacher must not attempt to preach his sermon
in the introduction.
Since most ministers preach to the same people week after week, the introduction must be
diversified. Different "doors" must be used to start the message, otherwise people will lose
interest. There are several possibilities of an introduction.

1. Introduction Possibilities
a. Start with Question(s)
Often preachers start a sermon by saying, "The Bible says..." and the people are turned off
because this approach has been over-used. It is better to start by asking questions like, "Do you
really know how to please God?. Some think they can please God by praying, witnessing or
Bible reading. But can we really please God by doing these things?" After having asked these
questions we read Hebrews 11:6 as text where it says, "Without faith it is impossible to please

33

Principles of Pentecostal Preaching


God". Or we could ask, "How do you react when you face problems?" Do you complain, mourn
or do you react aggressively? Philippians 1:12-18 shows us how God wants us to react.
b. Start with Stirring Statement
"In this room is a murderer!" He killed someone only yesterday. He thought that no one saw
him, but his terrible deed was noticed. I have written proof of his murder. Here it is written,
"Whoever hates his brother is a murderer" (1 John 3:15).25 Such exclamations should however,
be used sparingly. It is also important to watch how they are used.
c. Start with the Text
This is probably the most frequently used method for an introduction. After having read the
passage the preacher can raise a question or make a statement which is related to the text. The
introduction can be made from the construction of the passage, or from a general
misunderstanding of the text. A message on 1 John 3:6 Whoever abides in Him does not sin.
"Whoever sins has neither seen Him nor known Him", could be characterized by an introduction
which refers to the misunderstanding of the text. The preacher can show that the word sin(s)
refers to a life style of sin and not an unwanted individual act of sin, committed by a believer.
d. Start with Context
An interesting introduction can be made by using the context. The verses following or preceding
a passage often provide a good introduction. For instance, when preaching on the woman with
the issue of blood the preacher could relate why so many people had gathered around Jesus.
e. Start with Time, Manner and Customs
The time and history of Israel lend themselves to an introduction when preaching on the vision of
Isaiah. The reign of Uzziah, the stability he provided for the nation, his pride which resulted in
his judgment, his death and the uncertainty of who will reign next provide a good background
for the beginning of the sermon. It is in this setting that the prophet has a vision in which he sees
the Lord sitting on the throne.
When preaching on "take your cross and follow me" the origin and purpose of the cross will
furnish interesting background material which can easily be used as an introduction. Further, the
habits of oriental society, their way of life, the mode of dress, and their dwelling places provide
interesting introduction material. The circumstances peculiar to the writers and the different
recipients (churches or individuals) can also be used to begin a message.

25

Adams p. 75

34

Sermon Construction
f. Start with Story or Illustration
This method was often used by our Lord. When telling a story or using an illustration we must
make sure that it fits the sermon. We must not just tell it because we like it, or because we have
heard it recently. The purpose of this method is to arouse interest for the sermon and not more.
Stories and illustrations will be most effective when they are short, sweet and down to the point.
g. Start with Contemporary Issues
Reading a magazine or newspaper, listening to the news or following a conversation on the bus
can inspire a good introduction. When using this method the problem or issue is stated and then
connected to the text read. This way of beginning offers many possibilities.
h. Start with Quotation
A sermon can be effective when started with a striking quotation of well known personalities.
Churchill's famous "never give up" is but one of many examples.
When using any of the above mentioned sermon beginnings we must remember that a good
introduction requires careful preparation. It should not be left to the spur of the moment. First
impressions are lasting impressions. Hence the preacher would do well to write the beginning of
his sermon out fully. This should be done after the sermon is more or less complete. Since only
then will he know the main thought of his message, and how the introduction can lead to this
central point. The introduction must therefore express only that one main thought.
A good introduction will not be too long, nor too loud nor sensational. It will not promise more
than the preacher is able to deliver. An appeal to the emotions can follow later but not at the
beginning of the message. Three to five minutes of introduction are long enough for a forty
minute sermon. Lengthy introductions will make the audience tired. If we were not able to stir
the interest of the listeners and get them exited within that time frame we might as well go
straight to the conclusion and end the sermon.
B. Sermon Body
The expounded text, passage or topic form the sermon body. This part of the message has also
been called the argument or discourse. Since it is the main part of the sermon much time and
thought should be spend on it.

The sermon body must explain, narrate, discuss and illustrate the truth which we want to
communicate. We must explain the meaning of the text, passage or topic. Before this can be
done we must be sure of the subject. For better explanation we sometimes may narrate the story
or background of the passage, or the meaning of the original words. We must give evidence of
35

Principles of Pentecostal Preaching


the truth preached. The Word of God itself presents the best foundation for argument. Other
sources are personal testimonies, (for instance when we preach on healing we can use or own
experiences or those of others as proofs) facts from history, and science.
1. Forming of Sermon Body
When forming the sermon body we must ask ourselves four basic questions. What do I want to
say? Why do I want to say it? How will I say (present) it? And what shall it achieve? From there
we must ask questions relating to the text or topic.
a. Textual and Expository Sermons
When dealing with a text or topic we must ask, why? what? how? when? where? what happened
before and after? what were the circumstances? what were the results, who was there? why were
they there? what did they do? what does that imply today? what did it mean then? etc. Answers
to these questions will enable us to outline the text. They will help us to draft our main divisions
and sub-headings. Let us use Luke 16:19-31 as example.
We first of all established who is involved: Lazarus, the rich unnamed man, and the dogs.
Secondly we find out the different places where these things took place: the gate where Lazarus
sat, the rich man's house, hell, Abraham's bosom or heaven. Then we list the circumstances or
conditions of the two. Lazarus: very poor, sick, a beggar, dependent on others, desiring to eat
the crumbs, his sores licked by dogs. Rich man: very rich, clothed in purple, lived luxuriously
every day. What both had in common: both died. What were the results? Rich man: had
funeral. Lazarus: no funeral mentioned. (here we can imagine what has been said at the funeral.)
After death: Rich man: In Gehenna not for his riches but for his ungodliness, suffers pain.
Lazarus: comforted in Abraham's bosom, not because of his poverty but because of his
godliness. What happened next? Rich man: in pain, prays to Abraham, is worried, thinks about
others, becomes concerned for souls, Abraham denies request. What does it imply? After death
we meet finality (great gulf fixed). Hence, we must make the right decision which will determine
our external destiny, while we are still alive. To pray, to be content with little, to be concerned
about others, and to be evangelistically minded will not help us in hell. We have the law and the
prophets and the New Testament, we had better take heed to what they tell us before it is too
late. True riches are determined after death. To have great possessions and lost of money does
not help us in the life to come.
All these facts will easily form an outline. Once our main headings and sub-headings have been
established they must meet certain requirements. Before we take a closer look at these we want
to consider the components for the formation of a topical sermon.

36

Sermon Construction
b. Topical Sermons
The first part of the topical sermon must clarify what subject the preacher is dealing with. For
instance if we preach on faith the first division has to explain the meaning of the term. This can
be done by affirming the correct view and by dealing with common misunderstandings. Before
someone can explain any topic he must of course have a clear understanding himself. In order to
explain our theme we may use illustrations, comparisons or contrasts.
The importance and truthfulness of what has been established in the first division must be
affirmed in the second part. There the preacher will provide argumentation for his message, and
show its necessity. When preaching on faith we must show the importance of faith and its
results. This can be done by using Scripture and by testimonies of great men of God, or even by
using personal testimonies. This part of the sermon must awaken the desire in the listener to
grow in faith.
The third part shows how the established and affirmed truth can be brought about. It will thereby
point out God's part in the process and man's responsibility. This section will automatically lead
to the application of truth. Using the example of faith again, this part of the sermon body will
point out how personal faith will be manifested and how we can grow in faith.
Some sermon, whether textual, expository or tropical lend themselves to application after each
point and not at the end. In that case the application at the end should be short and used as a
summary which brings the message to a fitting close.
2. Requirements for Divisions
a. Unity and Harmony
The sermon structure must show unity and harmony. To line up independent pieces of sermon
material will not make a good sermon. Every part must be interrelated. They must all be part of
one great truth, theme and purpose. The unity of the message will be further enhanced by
carefully planned transitions from one part to the next. Each part must be prepared individually,
as if it were to stand alone. Yet, when delivered there must be no stagnation but a harmonious
flow from one division to the next.
b. Logical Sequence and Order
The different parts of our message must follow each other in logical sequence. It is like
constructing a building; one brick must be laid on top of the other. The main divisions must be
arranged in such a way that the main idea is presented clearly. Some preachers confuse their
listeners due to a lack of order and sequence. They wander around not knowing where they
came from and where they are going to.
37

Principles of Pentecostal Preaching


Order and clear arrangement will make preaching easier. Sermons which show logical sequence
are easy to memorize. People want to follow the main thought of the sermon. Disorderly
messages make this almost impossible. It has been said that, some preachers imitate Abraham,
who went out not knowing where he was going. When such ministers are questioned on their
lack of order they often reply, "But I am let by the Spirit, my brother". Such an excuse is
unacceptable. These pastors will also frequently say: "When I went in the pulpit this morning I
did not know what to preach". It is important for them to understand that this is no proof of
spirituality but a sign of laziness, especially when it happens too often.
c. Symmetry (Balanced Proportion)
The third principle has to do with symmetry, which refers to the proportions of the various
sermon parts. Every main division must receive that amount of time which its importance
demands. This does not, however, indicate that all parts must have the same length.
Especially, beginners spend too much time on one part and neglect the remaining divisions. Yet,
every part of the sermon must receive equal attention and must be well prepared. We cannot
afford to enter the pulpit with just a basic idea about our object. We must be sure of what we
want to say, and how much time we want to spend on each point. We cannot leave any part of
the message to the impulse of the moment. Otherwise we create an anticlimax.
d. Continuity or Flow of Sermon
The fourth requirement demands continuity or flow of the sermon. There must be progress and
movement, for the message to reach its climax. The sermon must fulfill its purpose. We must
never leave the aim and purpose out of sight, which we determined at the outset of our
preparation. Each point must help to move towards the goal of the message.

C. Outlining the Sermon


The easiest and best way to outline a sermon is to make a sermon "skeleton", which only shows
the main and sub headings. It is a rough sketch of our thoughts. Once the skeleton has been
prepared we can put some "flesh" to it, thereby adding detailed sermon material. This "flesh"
primarily consists of thoughts which the Holy Spirit has inspired while studying the Scriptures.
The rest may come from material which the minister constantly collects. Evans states that if he
gathers material only at the time of preparing the sermon, the people will receive half-digested
thoughts.26

26

Evans p.56

38

Sermon Construction
The sermon body must be constructed. Someone pointed out that sermons which lack structure
remind us of the account of the dawn of creation in Genesis chapter 1, "without form and void".
Hence we need a plan, that is simple and uncomplicated and which consists of main headings and
sub-headings, as in the following example:
Introduction
I. First Main Point
1. First Sub-division
2. Second Sub-division
(1) First Division of Sub-division
(2) Second Division of Sub-division
3. Third Sub-division
II. Second Main Point
1. First Sub-division
2. Second Sub-division
3. Third Sub-division
(1) First Division of Sub-division
(2) First Division of Sub-division
4. Forth Sub-division
III. Third Main Point
1. First Sub-division
2. Second Sub-division
Conclusion
An old rule stipulates three-point outlines. However, sermon material can be arranged in a
variety of ways. If the message calls for five or seven divisions, then it must be divided
accordingly.
Some preachers have the habit of announcing the number of each division. This provides clarity
and order, thereby enabling the listener to follow the message more easily. The disadvantage,
however, is that the use of numbers in the pulpit can take away from the flow of the message.
Numbers can be announced by teachers of the Word, but they do not lend themselves too well
for preaching. If we want the people to follow the flow of the sermon we may indicate each
division by a deliberate pause, by summing up the previous sentence, or by emphasizing the new
heading, but not by using numbers.
We must "dig" into the text. While preparing we must differentiate between sermon for the
unsaved, saved, new born in Christ or mother and fathers in Christ.

39

Principles of Pentecostal Preaching


D. Conclusion
Many regard the last five minutes of the message as the most important part of the sermon, and
rightly so. Without a good ending an otherwise good sermon can become a total failure. The
closing part of a message often receives not enough attention during preparation. The preacher
can become so excited about his message that he may fail to prepare an appropriate conclusion.
A good sermon, just like a good flight on a plane is not only judged by a good start and a
smooth flight but also by its landing. In preaching, a good start and an interesting message must
not be followed by a poor "landing".
The conclusion often merges with the last part of the sermon body. It is "the final struggle which
decides the conflict".27 Hence its form and aim must be well planned. Many concluding remarks
are aimless, pointless and confusing, thereby diminishing and even destroying the message which
preceded it. The end of a sermon must be powerful and precise, presenting the listener with food
for thought after he has left the service. Evans states it must leave the listener with the
impression of completeness. It must gather up the missing or hanging threads.28
Ending a sermon calls for variety, just like the introduction. There are at least five different ways
of concluding a message.
1. Different Ways of Ending Sermon
a. Backward Glance
To summarize what has been said is one possibility of ending a sermon. It is a backward glance
on the thoughts expressed and the truths expounded. Main thoughts which have been expressed
in the body will be restated in well - chosen, well - formulated, precise, challenging sentences.
The central idea and the aim of the message is summarized.
b. Practical Personal Application
A message which addresses specific areas of Christian living should end with a practical personal
application. This type of conclusion helps the listeners to see what God expects or demands of
him. It provides him with suggestions of how the message can be applied in his daily Christian
walk.
c. Illustration
Some sermons, especially those with an evangelistic aim, are closed with a story or an
illustration. This method can be very effective. However, if the story is not properly told it can

27
28

Evans p.89
Ibid p. 90

40

Sermon Construction
destroy the atmosphere and expectation which the sermon created. To tell a story or to use an
illustration is not enough. It must be appropriate and contribute to the completeness of the
message.
d. Contrasts
A sermon about the house on the rock and the house on the sand can easily be concluded by
pointing out the positive and negative effects of both building methods. By presenting the pro
and con or the positive and the negative, the listener is challenged to make the right choice.
e. Direct Appeal
Through an direct appeal to the conscience and will the congregation can be addressed, either as
a group or on a one by one basis. This approach is prominent in evangelistic meetings, where it
is used to lead to a decision for Jesus. It can also be applied in revival meetings. The direct
appeal is often followed by an altar call.
2. Length of Conclusion
Anything longer than three to five minutes will take away the effectiveness of the conclusion.
Many preachers have the bad habit of saying several times: "and now in conclusion" before they
finally end their message. Others constantly repeat themselves, because they have not given
enough thought to the end of their sermon. Having come to an end stop! Do not drag on. If we
say "finally" let it be final. The best thing is not to announce our intention of ending the message
but to end it in one of the ways described.
C. Do's and Don'ts
Make the conclusion short and simple, yet not too short or too abrupt. Don't just end by saying:
"May God bless all these words".
As a rule we should end with the positive. There is no harm in preaching on hell and the
consequences of sin. However, we must end with the cross and the forgiveness it represents.
Nothing will turn people off quicker than preachers of doom who fail to show a way out of
bondage.
Never add something new at the end of the message. The purpose of the conclusion is to
conclude and not to add new thoughts on the impulse of the moment. The focus must be kept on
the aim and purpose of the message. Nothing must distract from that.
There is no room for humor in a conclusion. It may be used at the beginning or middle of the
discourse but never at the end. Since we try to lead listeners to decisions in serious spiritual
matters, humor cannot be justified in the concluding moments of the message.
41

Principles of Pentecostal Preaching


Every conclusion should end with a challenge or call for change. It should lead to a definite
decision to be a better disciple of Jesus Christ.
-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.

42

VII. Illustrations
The part of the sermon most likely to be remembered is the illustration. Personally I am able to
recall a number of well - used illustrations, but only a few sermons. Our Lord set forth by His
example the use and value of pictorial preaching. People enjoy listening to illustrations. Those
who seek perfection in its use will always get a hearing.
An illustration is a window to a sermon. It throws light upon the subject. Many messages are like
houses without windows. They might have good foundations and walls solidly build, but fail to
let in light. The illustration must serve the purpose of shedding light on biblical truth. It must
therefore never become an end in itself, but must rather contribute to the clarity of the sermon.
Certain rules must be remembered when using illustrations.
A. Rules for Use of Illustrations
1. Simplicity
Anyone, even a child must be able to understand them. They must not be cumbersome or
complicated. Some illustrations appear to be in need of an illustration before they can be
understood. When Christ used pictorial windows, they were clear and simple. His illustrations
were easily understood by the well educated theologians (Pharisees and scribes) and by peasants
and fishermen. When dealing with factory workers, farmers and housewives we must not attempt
to employ discoveries in science, astronautics, mathematical problems and the like. Most of our
audience will not be university graduates but simple people.
2. Truthfulness
A legend or a made up story may be used, as long as we clearly indicate it as such. We must not
pretend that such stories are true. Incidents from the lives of others must not be presented as our
own experiences. This may make us look interesting but lies do not honour God.
3. House of Windows or Windows to House
Just as a house does not merely consist of windows, a sermon not only be made up of
illustrations. There are preachers who are skillful story tellers and people like to hear them.
However, Jesus did not send us to tell stories but to preach His word. Illustrations must
complement the preaching of the Word and not replace it. Each sermon ought not have more
than one illustration for each main point. Otherwise the sermon will be "all window and no
walls".

43

Principles of Pentecostal Preaching


4. Purposeful
Illustrations serve the message. They help the preacher to achieve the purpose of the sermon.
We should never tell a story for the sake of it. The illustration serve the sermon and not vice a
versa.
B. Sources for Illustrations
Christ drew his illustrations from nature, household utensils (candles, salt, mustard seed, bushel,
needle's eye etc), the business world (creditors, debtors, fishing nets etc.) and others. He
constantly used examples from daily life. He saw spiritual truth illustrated in the world around
him. An effective preacher will follow his example. He will continuously be on the lookout for
objects and events which he can use as illustration material. It will be helpful to have a scrap
book (or file) in which such material is collected.
We should avoid using illustration books, or stories which others have used. Nobody enjoys
hearing the same illustration twice, no matter how good it is. Let us therefore keep our eyes
open and find new and original illustrations in newspapers, biographies of great men and women,
inventions, architecture (Jesus spoke of the foundation of two houses), and other areas of daily
life. Each useful illustration must be written down and filed for future use. The lives of Old and
New Testament people can be used to illustrate spiritual truth. We may also use our own
experiences. However, when doing so we must avoid self-glorification and boasting. Those who
look for illustrations only when preparing a sermon will most likely lack a good story.
C. More to Consider
Before we give an illustration we should master it. We must help people to feel, see and sense
what we tell them. If we are not moved and touched by the story, neither will our audience be.
The illustration must be short. Brevity is the key to story telling. It must be to the point and yet
not abrupt. When reading the Gospels we can learn from Jesus, the master storyteller.
-.-.-.-.-.-.-.-.-.-.-.-.-.-.-.

44

VII. Delivering the Message


A. Preparing to Speak
1. Notes and Written Sermons
Those starting in the ministry do well to write out their sermons in full. Such practice will help
the preacher in several ways. It will teach him to formulate his thoughts into logical order and
sequence. It will also help him to state the specific goal of his sermon, and to follow it in his
preparation. This discipline will also enlarge his vocabulary, improve his pronunciation and help
him express himself correctly and with good grammar.
Once a sermon is written out it will be easy to prepare an outline for the pulpit. Those who
consider preaching from notes as unspiritual should remember that a great preacher like Jonathan
Edwards read his complete sermon. His famous message "Sinners in the hand of and angry God"
was so powerful and so anointed that people held on to their pews for fear that the ground might
open and swallow them up. While reading his sermons he held them very close to his face
because of his shortsightedness.
Many preach from outlines without the congregation noticing it. Some even pretend that they
are preaching from memory, when they actually have a small piece of paper, containing their
outline, hidden in the Bible. We must not deceive people. If you use sermon outlines in the
pulpit, do not conceal the fact. Those who consider the use of notes unspiritual would do well to
emulate this practice, especially if they leave their people wondering at the end of the sermon,
what has been said. To go into the pulpit well prepared does not imply a lack of faith, or
insensitivity to the leading of the Holy Spirit. On the contrary. It shows that we take our calling
seriously, and that we are unwilling to stand before the congregation empty-handed.
An old saying states, that a preacher must always be ready for three things: to preach, to pray
and to die. In order to comply with the first requirement a minister should always carry some
sermon outlines with him. This will enable him to preach, whenever he is called to do so at short
notice.
2. Sermon Length
The length of a sermon must be decided before we stand in the pulpit. A study in America has
shown that people lose their attention after 20 minutes. Even if we do not fully agree with this
survey result, we do well to remember that the mind absorbs only as much as the flesh is able to
endure. When people sit on hard uncomfortable wooden benches the mind is obviously not able
to absorb much. However, when a message is anointed and interesting people are willing to
endure some "suffering of the flesh" for the benefit of the soul. But if the sermon lacks interest
45

Principles of Pentecostal Preaching


and anointing, every minute of the prolonged message will become a torture to body, soul and
mind. How long must a sermon then be? As a rule the introduction should not be longer than 3-5
minutes. The main part can take 25-30 minutes and 3-5 minutes will be enough to conclude the
sermon. The total message should not be much longer than 40-45 minutes. Otherwise we will
lose the people.
3. Know the Bible
A preacher must know all the books of the Bible and where they are located. He should further
have an idea of the main theme of each book. For instance he must know that Genesis deals with
the beginning of the world "Galatians", the gentiles, the Mosaic law and the fruit of the Spirit
must come to his mind immediately.
4. Announcing Sermon Topics
Should we announce the topic of our message or should we read the text and start preaching?
To announce our theme will help us to discipline ourselves. There are those who consider the
stating of a topic as a n unspiritual practice. They argue that such custom may be accepted for
political speeches, lectures and the reading of essay papers, but do not find it appropriate for the
pulpit. However, the habit of announcing our subject will achieve at least two things.
It keeps the preacher from wandering away from his subject, and helps the congregation to
follow his sermon. If we announce our theme as "The God of the Mountains and the God of the
Valleys" based on 1.Kings 20, we provide the listeners with a point of reference. This will help
them to follow the main thought especially when we take examples of Old Testament and New
Testament personalities who experienced God not only as a God of the mountains (good times)
but also a God of the valleys, one who is with them in difficult times.
Many preach from Genesis to Revelation each time they are in the pulpit. They touch on
anything and everything. Announcing the theme will prevent such bad habits. Before we can
state the topic we must of course know the aim of our message.
B. Preaching the Sermon
1. Importance of Good Speech
A good sermon depends above all on the right message and the anointing of the Holy Spirit.
Next to these is the importance of good speech. This includes correct pronunciation of words
and good grammatical expression. Many have problems in these areas. One way to overcome
this handicap is by reading books out loud. The more books we read the more refined our speech
will become.

46

Delivering the Message


When reading Scripture we must be suficiently familiar with the text. Read the text out loud to
yourself a few times before you read it in service, especially when it contains Hebrews names, or
other difficult words. For me, personally, there is nothing more distracting at the beginning of a
sermon than someone who stumbles and stutters through the Scripture reading. Remember that
you want to preach about the text, so people must notice that you are familiar with it.
While preaching we must make sure that we do not spit and splutter. It is rather embarrassing
when those in the first row open their umbrellas to show that we have a problem in this area.
The remedy is to take a glass of water into the pulpit and take a sip when necessary. This might
be a bit distracting but it is still better than a row of umbrellas. Humour aside, a glass of water
may cure the problem.
The preacher should begin in a normal tone of voice. It is better to start with a low voice (not
too low -stay natural) than a high voice. Our voice will change automatically to a higher pitch as
we continue with the sermon. If we start too high at the beginning our speaking might become
unpleasant to the ears of the audience.
It is further important that our speech is not monotonous. When we preach we must not sound
like a high pitched engine kept under full throttle. Change your voice, speed and volume. We
must learn to use our voices in a variety of ways. There must be the whisper and the roaring
thunder, a rapid sequence of sentences and slow emphasized speech, when and where necessary.
This of course must come naturally. When people are to pay special attention we must change
the tone of our voice. They must feel that we are conversing with them. If we say Jesus Christ
wants all to be saved, we must speak up. When we ask, "don't you want to accept him" we must
speak in a more quiet confidential manner. The right tone of voice at the right place is the secret.
I know one preacher who tries so hard to use his voice in different ways that he no longer
sounds natural. Let us remember that nothing will put listeners off faster than artificial and
sophisticated speech.
2. Look at Audience
People want to be looked at. Those who look at the ceiling, the floor, or out of the window
might preach well but will lose their listeners. We must keep eye contact. At times this is not
easy, especially when we have some grim people in the congregation their faces looking like the
"great tribulation". Not that this is intentional. They just happened to look this. We must
therefore pick out some friendly faces with whom we keep eye contact. One on each side of the
building and one in the middle will do the trick. If we speak to a large congregation we must
chose another one in front and one in the back. Whenever we look at these people those around
them will feel that we are looking at them as well.

47

Principles of Pentecostal Preaching


Look friendly! Otherwise people will be too afraid to look at you. Be pleasant and natural.
3. Gestures - do's and don'ts
Unsuitable or awkward gestures take away from the effectiveness of a sermon. A minister must
be relaxed, yet poised, behind the pulpit. Some appear clumsy because of fear or nervousness.
The following guidelines may help us to improve our gestures.
a. Make right use of your hands. Do not put them in your pockets and do not
cross them over your chest while speaking. Let them hang down at your
sides or hold on to the pulpit. Do not wave them uncontrollably in the air,
but use them when necessary.
b. Be careful of your actions if you can not find the right words. Some start
pulling at their ties. Others raking their hair with their fingers. Some rub their
eyes or bend their body in every direction until the right word finally comes.
We must also not follow the example of one preacher who looked at his left
hand and tried with his right hand to get words out of it. Then there are
those who smack their forehead, or scratch their head when the right words
are not forth coming.
c. Do not bend over the pulpit while preaching. You may do so for a moment
when you want to speak confidentially to the congregation. But do not
preach your whole sermon in that position. Stand upright and speak like a
man. Do not look like a question mark (?) but like an exclamation mark
(!).The people must feel that we have an important message for them.
d. Make sure that your gestures correspond to what you are saying. Do not
move your hands towards each other when you say that salvation is for all,
but spread out your arms. With our hands we can ask, assure, send away,
threaten etc. Some look as if they are cutting wood or meat, or as if they are
pounding fu-fu, sadza, ensima or ugali. Others use their hands as if they are
wringing out their washing. Of course if these gestures fit the sermon they
must be used.
Above all be natural. Do not become too occupied with correct body movement, as this will
enslave. Our wife or a friend can help us in improving our gestures, by pointing out where we
need correction. This however, requires humility on our part. We must act according to our
personality. Those with a phlegmatic temperament must not try to run up and down the aisles

48

Delivering the Message


when preaching. And those spirited personalities who are full of life must not force themselves to
stand behind the pulpit as stiff as a rod.
4. More to Remember
Be sure that you quote Scripture correctly. Our listeners to us will most likely know the text and
will not appreciate when we misquote it. When you refer to a certain text be sure to quote the
right book, chapter and verse.
It is advisable to support the points we make with Scriptures. This will give our message more
authority. Here we may learn from Billy Graham who is known for his "the Bible says".
Get rid of bad habits of speech. Do not speak through your nose, and do not constantly clear
your throat. It is very distracting listening to someone who says a-hem after every sentence.
We must further make sure that we do not over-use certain phrases, either in preaching or in our
public prayers. It is very distracting when preachers use phrases like, "you see now" after every
second sentences, or when the say "Lord" after every few words in their prayer.
Another bad habit among Pentecostal preachers is the tendency to squeeze some "amen's" out of
the congregation. This is done by shouting "hallelujah" or "amen" between the sentences, at
regular intervals, in order to prompt a response from the listeners. It is of ccurse encouraging for
the preacher when he speaks to a responsive congregation, but such response must be
spontaneous and not forced.
When you get up to preach do not focus on these preaching techniques but expect the Lord who
enables those who are humble and sincere to help you. Join the people in worship and enjoy the
Lord's presence. If we are thinking about the rules of public speaking behind the pulpit we will
become unnatural. The next day, however, we should sit down, check the list, and see where we
need improvement. If preachers would devote as much time to their speaking as an athlete to his
training, they would excel far above their expectations.
-.-.-.-.-.-.-.-.-.-.-.-.-

49

Principles of Pentecostal Preaching

PLEASE COMPLETE THE


FOLLOWING i.e. ATTACHED SELF- TEST QUESTIONS

50

IX. Conclusion
A. Anointing
The anointing of message and preacher is the determining factor for effective preaching. Without
the divine unction there will be no genuine ministry. Appointment into leadership position will
not result in ministerial success, but the anointing of the Holy Spirit.
There are those who think that anointing is equal with shouting, fast talking or high pitched
speech, which hardly allows the preacher to take a breath between sentences. Others equal the
unction of the Holy Spirit with the number of Amen's and Hallelujah's a preacher can throw in
between his thoughts. True anointing however, has little to do with such habits. Those anointed
are enabled by God to present His message in such a way that it brings deep conviction, or
encouragement which will lead people to surrender to God, thereby becoming better disciples.
Anointing is given on the basis of grace. Those whom God calls he also anoints. In Old
Testament days the Lord chose kings, priests and prophets whom He anointed for ministry. It
was by His choice that they became His servants and vessels of His power. Today His anointing
is still given on the same basis. Even though the unction of the Holy Spirit cannot be earned, we
nevertheless have to do our part to maintain it. Those on whom God's unction rests must live
righteous lives, pray, read the word, fast, obey His will, and walk in faith.

1. How to Maintain the Anointing


Sometimes it seems that we are not getting through with our message. It is like hitting a brick
wall. There are several reasons for that:
(a) We may focus too much on the listeners, especially those with "unfriendly" faces.
Some look so grim that you loose your train of thought if you keep looking at
them.
(b)Staying too long on one point or moving too fast to the next part can diminish the
holy unction. We must move with the "cloud" just like the Israelites in the
dessert, from point to point.
(c) Physical fitness and physical well being contribute to an anointed delivery of the
message. A well rested body and mind responds better to God's Spirit than a
fatigued body.

51

Principles of Pentecostal Preaching


(d)At times demonic forces will try to influence the flow of God's Spirit through the
minister. Hence prayer and fasting is a must for every preacher, especially for
those who start new churches in rural areas. The powers of Satan must be
resisted and bound in prayer before we start preaching. Preachers involved in new
field evangelism are at times confronted with witchdoctors and their occult
powers. The anointing will enable us to break down spiritual strongholds, and to
establish Christ victorious in their very presence.
For the weapons of our warfare are not carnal but mighty in God for
pulling down strongholds. 2.Corinthians 10:4
... and the yoke will be destroyed because of the anointing. Isaiah 10:27
(e) Do not be a slave to your outline but be open to the direction and movement of the
Holy Spirit. Be willing to abandon your sermon if you feel Holy Spirit is leading
differently than you had prepared for.
(f) Listen to the Holy Spirit. - Do not give that illustration or tell that story you had
planned, when you have no inner liberty to do so. Move with the Holy Spirit. Stories
must not be told to make an impression or to tickle the ears of the listeners, but to
serve the purpose of the message.
(g) Do not prolong the sermon unnecessarily. When God is finished speaking after 15
minutes, so must we be. We do not have to preach for one hour in order to be
spiritual. Spirituality is measured in our willingness to obey the Holy Spirit, and not in
how long or loud we can preach.
(h) Do not allow people to stand up singing and thereby interrupting your message, as it
happens in some places. The word of God has priority!
2. When there is no Anointing.
Sometimes we have fasted, prayed, spend hours and days in preparation, followed all the rules
and still fail to get through. Once in a while such an experience is helpful. It will keep us humble
and remind us that we depend on God. But if it happens frequently we must seek God and find
out where we have gone wrong.
B. The Supernatural in the Service
There must be room for the supernatural in every service, especially when it is Pentecostal in
nature. At the same time we must endeavour to avoid sensationalism. If we follow the pattern of
52

Conclusion
the New Testament Church we will give room for prophecy, healing, deliverance and other gifts
of the Spirit. This of course must all be done orderly.
Ministers of the Gospel must never make a show with holy things. Do not pretend that you have
heard from God when you haven't. Do not say "the Lord has shown me" when He hasn't. This is
done because preachers want to built their ego or because they want to be known as "man of
God". When people are not healed or filled with the Holy Spirit after you have prayed for them,
do not force a testimony out of them which says otherwise, only on "protect" your reputation.
A certain American Evangelist used to send his wife and other members of his staff among the
audience, before the service started. Each had a small microphone and a sender-unit attached to
their body. They would ask people their name and what their problem was. When they were sick
they inquired how long they have been sick, how its started etc. During the prayer time the
Evangelist would then say, "The Lord has shown me that their is a lady by the name of so and
so. She has come all the way from so and so, and she has such and such a problem or sickness
which she has had for so and so many years". And everyone thought "wow" what a man of God,
when in actual fact he was a con-man.
As much as we want the Supernatural to take place in our services, we must nevertheless resist
the temptation to fake the supernatural in order to draw crowds! To be slain in the Spirit has
become an "in - thing" in some circles. If it happens through the Holy Spirit their is no objection.
A changed life or a truly healed body will then testify to the fact that the experience was
genuinely divine. However, it happens too often that hands are laid on people with a slight gentle
pressure exerted on the forehead, pushing the person backward. When they stand with their eyes
closed and the head tilted backward it does not take much for someone to go over backward,
especially when they know their is someone standing behind them to catch them. This mockery
of divine power becomes especially offensive when you hear of seminars where they have
sessions entitled "the pushers and the catchers". Personally I have problems with the new fad of
blowing on people, for them to fall over. When these things take place we must always ask, is
this what Jesus would have done or the Apostles? Does this bring glory to God. Is it changing
the life of the one prayed for? If none of these questions can be answered affirmatively than the
"supernatural" manifestation must be rejected, as either the work of man or of deceiving demons.
Jesus promised signs and wonders to follow the preaching of His word, so we must make room
for them to take place. This can be either during the sermon or at the altar, which will lead us to
our next point.

53

Principles of Pentecostal Preaching


C. The Altar Ministry
We must not only prepare for our sermon, but seek God's direction for the altar service. He can
and will give specific directions what we ought to do after the message has been delivered (It is
hopefully His message not ours). He will direct us to pray for the people, or to quiet before Him,
or to allow time for individual prayer.
We must not leave this important part of the service to chance! God wants people to respond so
that He can reveal himself to them. Hence, we must be prepared for God to move. Before we go
into the pulpit we should know what to do when the sermon has been delivered. It must become
our habit to seek God concerning His will for the altar service. This must become part of our
sermon preparation.

CONCLUSION
Good preaching does not come easy. It does not just happen. It is rather the result of many
factors. As we have seen, it starts with the call of the preacher and his qualifications. It involves
systematic preparation and intense study. The climax is the moment of delivery and the results
thereof. A well prepared sermon will however only become a divine message when God graces
our labour with His anointing.
Effective Pentecostal preaching will have results. Such results may not always be fully visible,
but there will be indications that God has used it to transform lives. Effective preaching will
glorify God, lead souls to Calvary and into discipleship living. May God help us to always
achieve these great goals of preaching so that our preaching will not be in vain.

54

REVIEW QUESTIONS - THE PREACHER

1. Short Answer:

(1) Where does preaching have its roots?


(2) In the qualifications of the preacher what is of supreme importance next to the new birth?
(3) What must not be confused with the call to the ministry, as it is given to all believers?
(4) What happens sometimes due to the acute shortage of workers in the church?

2. Fill in the blanks:

(1) Even though preaching has its ___________ in the ____ Testament it is nevertheless a
distinctive ____ Testament ______________, which has become ________________ of the
Christian faith.

(2) Genuineness and ________________ must be ______________ virtues in the preachers


___________________.

3. Essay:
(1) What will jealousy do to the effectiveness of any minister? What did jealousy do to King
Saul?

(2) How does the ministry provide great opportunities to be lazy?

55

Principles of Pentecostal Preaching


4. True or False:

_____ 1. The term preacher is limited to describe the ministries of apostles, pastors, and
evangelists.
_____ 2. Every believer who has a burden to lead others to Christ is automatically called to be a
preacher.
_____ 3. The call to preach His Word must originate with God and not with man or the church.

56

Review Questions
REVIEW QUESTIONS - PREACHING! WHAT IS IT?
1. Fill in the blanks:
Preaching is the __________________ of God's Word. It is therefore much more than the
collection and utterance of __________ __________ and well articulated words

2. True or False
_____ True preaching will have certain elements of teaching and true teaching will have certain
elements of preaching.
_____ Euangelizo is almost always used when referring to the proclamation of the good news.
_____ Kerusso means to herald, or to proclaim in the manner of a herald.
_____ Teaching aims to stir the hear and emotions.
_____ Even though it is systematical, true teaching will nevertheless be Holy Ghost anointed.
3. Short Essay:

Why is the prophetic element in Pentecostal preaching much needed today? Give two reasons

4. Fill in the blanks:


(1) The minister must preach the _____ and refrain from preaching what is of personal
________ to Himself. Before he gets up in the pulpit he must be __________ of what
______ wants him to say and what the _______ _______ wants to accomplish through the
message.
(2) At times the preacher might be tempted to _________ himself from the pulpit, when wrongly
accused, or he may try to _______ his actions by using this advantageous ______. He must,
however, ______ such inclinations and only use the pulpit to ______ Gods Word.
5. Short Answer:
Who must be the ministers defence when falsely accused or misunderstood?

57

Principles of Pentecostal Preaching


REVIEW QUESTIONS - THE TEXT

1. Short Answer: (One short sentence should provide the answer to these question)

(1) What is of uttermost importance in accomplishing the purpose of preaching?

(2) What will persevering in finding the right text do

(3) What will we definitely not find by standing in front of our personal library, browsing though
different commentaries and books.

2. List the eight suggestions which might help you to get impulses for new sermons

(1) ___________________________________________
(2) ___________________________________________
(3) ___________________________________________
(4) ___________________________________________
(5) ___________________________________________
(6) ___________________________________________
(7) ___________________________________________
(8) ___________________________________________

3. Short Essay:
What happens when we take a text out of context? Briefly explain.

58

Review Questions
4. True or False:
_____ Spurgeon states that the pulpit has been called the Cowards Castle.

_____ We sometimes receive a message while listening to other men of God.

_____ We can re-preach someone elses sermon or a message found in a good commentary or
devotional book.

_____ A preacher should keep up-to-date with world events.

_____ Some of the worst sermons have their roots in the spiritual experiences of the preacher

59

Principles of Pentecostal Preaching


REVIEW QUESTIONS - PRINCIPLES OF INTERPRETATION

1. Sort Answer:

(1) According to Gottfried Adams what must the interpreter be willing to lay aside before true
interpretation of Scripture can take place?

(2) What is foremost among principles of Scripture interpretation?

2. Short Essay:
Briefly describe the meaning of context

3. Listing:
In order to establish the true meaning of the text the foremost principle is to discover the original
meaning of the text. What are the other three principles:

(1) _______________________________________________________
(2) _______________________________________________________
(3) _______________________________________________________

4. Fill in the blanks:


Not only will a ___________ understanding of Bible customs enhance our ________________
of the _______, but it will also allow the text come _________.

60

Review Questions
5. True or False:

____ It is very important to determine the meaning of a passage by comparing Scripture with
Scripture.

____ The use of allegory which is the spiritualising of certain Scriptures is recommended by
many.

____ We must not force a spiritual meaning on a text which does not lend itself to it.

____ As long as allegory stays within the legitimate frame of biblical types, figures and symbols
it can be used.

____ If given the choice a preacher should use a text which retains its original meaning.

61

Principles of Pentecostal Preaching


REVIEW QUESTIONS - SERMON CONSTRUCTION

1. Listing:
Into which three main parts does every good sermon divide itself into?
(1) ___________________________________________
(2) ___________________________________________
(3) ___________________________________________

2. Short Answers:

(1) How has the introduction rightly been described?

(2) What will a good introduction capture right at the beginning?

3. Multiple Choice Mark the Right Answer

(1) The first three sentences of the sermon are very crucial
(2) If we fail to gain interest at the very beginning we will most likely gain the attention of the
audience at a later point during the sermon.
(3) The introduction must be interesting enough to help the listeners to focus on the sermon and
forget their everyday problems.
(4) The introduction should give a full view of what will follow in the sermon.
(5) All of the above

4. Fill in the blanks:


A good introduction will not only generate __________ but will ______________ the direction
the preacher will follow

62

Review Questions
5. Listing
List the eight introduction possibilities:
(1) _______________________________ (5) _____________________________
(2) _______________________________ (6) _____________________________
(3) _______________________________ (7) _____________________________
(4) _______________________________ (8) _____________________________
6.

Fill in the Blanks:

The sermon body must ______, _______, _____ and ______ the truth which we want to
communicate.

7. Listing:
Which four basic questions must we ask ourselves before forming the sermon body?
(1) ___________________________________________
(2) ___________________________________________
(3) ___________________________________________
(4) ___________________________________________

8. Short answer
(1) What must the first part of a topical sermon clarify?

(2) What will the preacher provide in the second part?

(3) What does the third part show?

63

Principles of Pentecostal Preaching


9. Fill in the blanks:

The easiest and best way to outline a sermon is to make a sermon __________, which only
shows the _____ and _____ headings.

10. True or False:

_____ Many regard the last five minutes of the message as the most important part of the
sermon.
_____ Without a good ending an otherwise good sermon will still make a strong impact.
_____ The closing part of a message often receives not enough attention during preparation.
_____ The conclusion is the final struggle which decides the conflict
_____ Anything longer than three to five minutes will take away the effectiveness of the
conclusion.

64

Review Questions
REVIEW QUESTIONS DIFFERENT TYPES OF SERMONS
1. Listing:
List the three different sermon types:
(1) _________________________________
(2) _________________________________
(3) _________________________________

2. True or False:
____ The textual method does not lend itself to every passage that calls for a message.
____ Textual preaching involves intensive study of a long passage
____ Textual sermons and expository preaching are closely related.
____ The expository preacher is more concerned to explain Greek and Hebrew words than to
meet human needs.
____ Even though expository sermons cover a lengthy passage they must nevertheless have only
one basic idea, which can be illuminated from different angles.

3. Short answers:
(1) In the history of preaching which type of sermons have outnumbered the rest.
(2) Even though topical sermons have the essential characteristics of expository and textual
sermons, but what do they lack?
(3) What governs the content of the message in a topical sermon?
4. Short Essay

Briefly describe how a topical sermon can easily be misused?

65

Principles of Pentecostal Preaching


REVIEW QUESTIONS - ILLUSTRATIONS

1. Short answers:
(1) What part of the sermon is most likely to be remembered?

(2) What purpose must the illustration serve regarding biblical truth?

(3) How many illustrations should one sermon have?

2. Listings:
What are the four rules should be remembered when using illustrations?
(1) ____________________________
(2) ____________________________
(3) ____________________________
(4) ____________________________

3. Fill in the blanks:

Illustrations serve the __________. They help the preacher to __________ the _________ of
the sermon.

4. Short Essays:
(1) Why should we avoid using illustration books and stories which others have used? And how
can this be avoided?

(2) What must we consider when we use our own experiences as illustrations?

66

Review Questions
REVIEW QUESTIONS - DELIVERING THE MESSAGE

1. Multiple Choice Mark the right answer


(1) Once a sermon is written out it will be easy to prepare an outline for the pulpit.
(2) If we use sermon outlines in the pulpit we should not conceal this fact, i.e. pretend as if we
do not do so.
(3) To go into the pulpit well prepared implies a lack of faith.
(4) .A minister should never carry old sermon outlines with him.

2. True or False:
_____ The length of the sermon must be decided once we see how well the preaching goes
_____ A study in America has shown that people lose their attention after 20 minutes.
_____ We do well to remember that the mind is only able to absorb what the flesh is able to
endure.
_____ The total message can easily be longer than 60 minutes.

3. Essay.
What are the benefits or advantages when we announce the topic of our message? Explain.

4. Fill in the blanks:

A good sermon _________ above all on the right _______ and the ________ of the Holy Spirit.
Next to these is the _______ of good _______.

5. Short answers:
(1) What will happen to those who look at the ceiling, the floor etc when preaching?
(2) What do unsuitable or awkward gestures do to a sermon.
(3) Why should we not be too occupied with correct body movement?
67

Principles of Pentecostal Preaching


(4) What is bad habit and tendency among Pentecostal preachers.
(5) What happens if we are thinking about the rules of public speaking when behind the pulpit?

6. What should we avoid when we fail to find the right words. Give a few examples

68

Review Questions
REVIEW QUESTIONS THE ANOINTING - CONCLUSION

1. Fill in the blanks:

Not the appointment to a leadership position, but the ______________ of the Holy Spirit will
_________________ in ministerial ________________.

2. Short Answers:

(1) What is the determining factor for effective preaching?

(2) On what basis is anointing given?

(3) What must those do on whom Gods unction rests?

3. Essay:

Give four of the eight reasons why we might not be getting through with the message
sometimes:

1. _________________________________

2. _________________________

3. _________________________________

4. _________________________

4. Fill in the blanks:

As much as we want the supernatural to take place in our services, we must nevertheless
_________ the temptation to _______ in order to _______ crowds!

69

Principles of Pentecostal Preaching

70

BIBLIOGRAPHY
Adam, Gottfried. Einfhrung in die exegetischen Methoden, Grnewald: Kaiser, 1979.
Adams, Jay E. Predigen, Zielbewut, Anschaulich, berzeugend,Giessen/Basel: Brunnen
Verlag, 1991.
Blackwood, Andrew W. The Preparation of Sermons, Nashville: Abingdon, 1948.
Blackwood, Andrew W. Hilfen zur Predigtvorbereitung, Erzhausen: Leuchter Verlag,
1976.
Evans, Williams. How to Prepare Sermons, Chicago: Moody Press, 1980.
Fee, Gordon D. New Testament Exegesis, Philadelphia: Westminster Press, 1983.
Fisher, Robert E. The Challenge of the Ministry, Cleveland: Pathway Press, 1977.
Hughes, Ray H. Pentecostal Preaching, Cleveland: Pathway Press, 1981.
Jentsch, Werner. Prediger und Predigt, Gtersloh: Gtersloher Verlagshaus, 1978.
Koller, Charles W. Expositiory Preaching Without Notes, Grand Rapids: Baker Book
House, 1984.
Pohl, Adolf. Anleitung zum Predigen, Wuppertal: Oncken Verlag, 1976.
Sangster, W.E. The Craft of Sermon Construction, Southampton: Camelot Press, 1985.
Spurgeon, Charles H. Lectures to my Students, Grand Rapids: Baker House, 1977.
Spurgeon, Charles H. Ratschlge fr Prediger, Wuppertal: Oncken Verlag, 1975.
Thayer, Joseph H. Thayer's Greek English Lexicon of the New Testament, Grand Rapids:
Baker Book House, 1977.
Theologisches Begriffs-Lexikon zum Neuen Testament, Wuppertal: Brockhaus Verlag,
1977.
Vine, W. E. An Expository Dictionary of New Testament Words, Old Tappan: Fleming H.
Revell Company, 1966.

71

You might also like