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By Roger A. Scully, Jr.
Often when speaking on a lectureship or holding a gospel meeting I am told, “that was a powerful sermon,” or
someone will comment, “he is a powerful preacher.” While I understand what they mean by what they say, and do
accept these statements as compliments, it raises an interesting question: What is powerful preaching? First let us
discuss what powerful preaching is not:
Powerful preaching is not screaming loudly. I often hear preachers who have little substance in their sermons, speak
really loudly, and even scream as they preach. Connected with this is slapping the pulpit, etc. I am constantly
amazed at how these preachers, who totally lack in substance, are noted as being powerful preachers because they
can “tear the paint off the wall.” Now, do not misunderstand me, there is nothing wrong with speaking loudly or
getting excited due to the emotions of preaching. However, this does not make a sermon powerful in itself.
Powerful preaching is not telling stories—no matter how emotional they may be. A good illustration helps make a
point when well placed in a sermon, but some preachers need a little Scripture in their illustrations. Though stories
and illustrations can be humorous, entertaining and cause emotional arousal, this does not, in itself, constitute
powerful preaching.
Powerful preaching is not determined by whether or not the preacher calls down denominationalism, liberalism or
any other –ism. While it is true that these things have to be dealt with from the pulpit, and sometimes dealt with
often, a preacher is not a powerful preacher just because he discusses these things in his sermon(s).
If these things, in themselves, do not constitute powerful preaching, then what is powerful preaching?
Powerful preaching is preaching that includes power. Romans 1:16 says, “I am not ashamed of the gospel of Christ,
for it is the power of God unto salvation.” From this we must conclude that powerful preaching is preaching which
includes the gospel, for this is the power of God unto salvation. Now, then, what is the gospel? In this particular
passage the term gospel is being used as a synecdoche, which is a part in place of a whole, or a whole in place of a
part. Think of it like this: There is a scratch on the front bumper of my truck. I might say there is a scratch on my
truck, which is true, but in reality the scratch is on the bumper. In my statement I have used a synecdoche, using the
term truck in place of the bumper. The term “gospel” in Romans 1:16 is a synecdoche being used in the place of the
totality of the Christian system. Hence, powerful preaching involves preaching Christian doctrine, without addition,
without subtraction, and certainly without modification. So a person may preach really loudly, slap the pulpit really
hard, use really funny and emotional illustrations, all of which may keep people’s attention and cause them to be
“stirred,” yet the sermon is not really powerful if it does not contain true Christian doctrine (2 Tim 4:2-5).
Powerful preaching involves “reprov[ing], rebuk[ing]” and “exhort[ing]” (2 Tim 4:2). “Reprove” is translated from the
Greek term elegcho, which means to convict by offering a refutation. This involves sin, of course. If a person is
committing, say, fornication, then the preacher, in order to preach powerfully, is to refute the thought that there is
nothing wrong with fornication, in the process attempting to convict the guilty of the need of repentance. Think of
this for a moment, and compare what the apostle commands as to the manner in which many brethren view
preaching. The preacher if often accused of “brow beating,” “fusing,” etc. yet the preacher must, in order to please
God, “reprove”. The term “rebuke” is translated from the term epitimao, which means to sharply charge, or to tax
with fault. This is the idea of knowing of things that are being done which are in conflict with God’s word, and
pointing out that error, and yes, from the pulpit. The final word of the trio is “exhort,” which is translated from the
word paralakeo, meaning to encourage and strengthen. This is the idea of education, hence edifying.
Powerful preaching also involves “longsuffering” (2 Tim 4:2). “Longsuffering” is translated from the word
makrothumia, which means endurance and perseverance. This is the idea of (1) being willing to endure the
murmuring which may come your way. It is the idea (2) of allowing brethren time to repent (cf. Rev 2,3).
Powerful preaching is the type of preaching needed if the church is to be strong and endure the pressures of time.
Do you enjoy powerful preaching? Do you enjoy preaching which reproves, rebukes and exhorts? Do you enjoy
preaching which contains the whole counsel of God, no matter how unpleasant it may be? Or, do you prefer the
water-downed gospel presented in a charismatic style?
Roger A. Scully
