# Should We Preach "the whole counsel of God," or just The Gospel?



## alwaysreforming (Aug 28, 2005)

Something I have been wondering about lately concerns the subject of our sermons during worship.

How is it possible for a pastor to preach through the ENTIRE Bible? Even if he preached an entire chapter each Sunday, there would still be far too much "subject" for the time allotted.

Should preaching be limited to just the Gospel proper each Sunday, and those issues that most closely connect to the Gospel?

Or should a preacher endeavor to cover as much of the Bible content as possible?


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## Arch2k (Aug 28, 2005)

Mat 28:18 And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and on earth. 
Mat 28:19 "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 
Mat 28:20 "*teaching them to observe all things that I have commanded you*; and lo, I am with you always, even to the end of the age." Amen.

It might be helpful to keep in mind that we are commanded to be perfect, but yet we know that we will not actually BE perfect until we see Christ as he is.


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## JonathanHunt (Aug 28, 2005)

Of course we are to preach the whole counsel of God, but we should not kid ourselves that we are not required to preach different kinds of sermons - following scriptural example. E.g. Exhortation to Believers, or pleading with the unsaved. Sermons shouldn't be one homogenous blob of preachy-goo - we should preach the scriptures as they are, and draw out the distinctive messages that are there, faithfully, and whatever the cost.


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## WrittenFromUtopia (Aug 28, 2005)

Preaching should not be based around topics and prooftexts, but the Word of God as it stands, and where that leads the Preacher.


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## Arch2k (Aug 28, 2005)

Q159: How is the word of God to be preached by those that are called thereunto? 
A159: They that are called to labor in the ministry of the word, are to preach sound doctrine,[1] diligently,[2] in season and out of season;[3] plainly,[4] not in the enticing words of man's wisdom, but in demonstration of the Spirit, and of power;[5] faithfully,[6]*making known the whole counsel of God*;[7] wisely,[8] applying themselves to the necessities and capacities of the hearers;[9] zealously,[10] with fervent love to God [11] and the souls of his people;[12] sincerely,[13] aiming at his glory,[14] and their conversion,[15] edification,[16] and salvation.[17] 

1. Titus 2:1, 8
2. Acts 18:25
3. II Tim. 4:2
4. I Cor. 14:19
5. I Cor. 2:4
6. Jer. 23:28; I Cor. 4:1-2
7. Acts 20:27
8. Col. 1:28; II Tim. 2:15
9. I Cor. 3:2; Heb. 5:12-14; Luke 12:42
10. Acts 18:25
11. II Cor. 5:13-14; Phil. 1:15-17
12. Col. 4:12; II Cor. 12:15
13. II Cor. 2:17; 4:2
14. I Thess. 2:4-6; John 7:18
15. I Cor. 9:19-22
16. II Cor. 12:19; Eph. 4:12
17. I Tim. 4:16; Acts 26:16-18


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## VirginiaHuguenot (Aug 28, 2005)

Excellent references, Jeff and Josh!


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## crhoades (Aug 28, 2005)

Christ opened up the Scriptures and was able to point to himself throughout. I think it is possible to preach redemptive historically focusing on Christ and His gospel without losing focus of application. The Bible is repleat throughout with the indicative and the imperative. Too often the indicative is preached without the imperative to stir up good works and contrawise, the imperative is all too often preached without the indicative. Thankfully, my pastor is balanced and I get to hear both every Sunday. Especially thankful for today's sermon...


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## PuritanCovenanter (Aug 28, 2005)

The whole counsel of God is about the Gospel of the Kingdom.


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## Larry Hughes (Aug 28, 2005)

The whole councel of God includes both Law and Gospel Besa, Calvin, Luther and much of the Continental Reformers understood this. That is the sum total of the Sacred text is contained under these two precepts. Furthermore, both are necessary with clear distinction and NO confusion. Otherwise confusion abounds and NO good works arise though external many "works" may be prodded out of fear of punishment or hope of reward. This was the Roman system and this was the Pharisees heavy burden.

The Law or the imperatives are NOT to make good works arise this was John Wesley's, Rome's and every none biblical position that has ever arisen in the church. But definitely NOT the reformed position. Rather good works arise naturally from the Gospel. Those who do not understand or grasp this are both ashamed of and afraid of the Gospel.

There seems to be two paths or two religions concerning works that one may at least find within the house of Christian concerning fiath and works, one is utterly false.

1. There is the path in which works are either directly asserted as salvific (like Mormonism), works are mingled explicitly with grace as salvific (Rome), or works are emphasized "to motivate" rather than the Gospel such that the vieled implication is that they must be done to "prove" or rather assure faith (much of modern evangelicalism/protestantism today). All three of these under this category are fundamentally saying the same thing. The later being the most hidden for it explicitly affirms imputed righteousness with one hand (turning the man out of himself), but with the other hand implicitly due to its emphasis denies imputed righteousness (turning the man into himself).

2. The second path is one that rest first and foremost throughout the Christian life toward God on the saving faith in the imputed righteousness in Christ alone, and it (the Gospel) refurnishes this faith throughout the Christian life. From this works naturally begin to arise and grow in proportion with faith. But IT is the faith that must be nourised if TRUE good works are to arise, not the works itself, else one ends up back at #1. 

The outer appearance of works may look the same but the question is do they arise from the Gospel or the Law? The works in #2 are true good works for they come from a heart that no longer worries about their relationship with God for Christ has once for all taken care of this, and what else is this but faith/trust in God and Christ and so all is gained. The burden has been lifted. The works in #2 do not differentiate 'what, how much and to what degree is a good work' other than a look to God's Law for the content of them (wrath is removed for Christ's sake). For it knows that faith alone has already pleased God, thus all become good works and neither 'this way or that way, much or few, great or small are considered for faith/trust in Christ reigns. Thus even a "cold cup of water" in Christ's name is rewarded, as was the poor widow's mite.

The works in #1 (arising from imperative) are false works though they may appear good externally and these same works may come from a pagan, because these works arise not from Gospel. They come from a heart that is not wanting to do them, even though they claim with their lips they do, and so all is lost. Fear of punishment and hope of reward, selfish motivation, is their motive so that though they may actually 'help' their neighbor greatly they only do so to gain reward missing the Law entirely. The burden on these is made greater and no joy arises. Making this recalcitrant heart do mor of what it hates only agitates it more as it never sees a reward at length, or worries about the reward. And this is how the Law works death and not life (Gospel). The works in #1 differentiates ''what, how much and to what degree is a good work". Why? Because these works seek to please God in the sense of how can I be sure I'm accepted to God and what pleases God apart from faith? But the answer is always, "one cannot know". Thus, the Pharisees water fall of money given as tithe gained them nothing and they slew their Lord as Cain slew Able deeply hating Grace alone for their works at length though great in outward appearance were evil in heart (motivated by imperative and law alone, fear of punishment/hope of reward).

The works in #2 are engendered, strengthened and grown in faith alone resting increasingly and apprehending increasingly the grace and assurance given. This is the light burden that Christ speaks of and this increasingly light burden leads to life. As faith grows feeding on the Gospel fixing one's trust, faith and assurance ever more upon faith's object, Christ's life, death and ressurection, the burden lightens as true strength is found. Then true works increase truly. Why? Because one increasingly sees this, "That God TRULY is no longer angry with me for Christ's sake", this makes a heart glad and joyful and one is NOW free to serve neighbor for God is served by Christ in whom I trust and I don't have to worry about "is this work good enough, the right kind, etc..." all in Christ are redeemed and it is finished. To be strong in Grace as Paul tells Timothy is just that - to be STRONG in grace, that is the point, my sin can never get in the way even when it does! Or as Martin L. Jones once said, "Is your faith stronger than your sin". (Think about it).

The works in #1 may indeed grow but they grow with a lack of rest and a lack of assurance and with increasing toil. This person is always seeking how his works must be, is this or that... These are the heavy burdens that increase and crush and lead to death under their weight for they become more burdensome as time passes and as one increasingly doubts and increasingly wonders "how much" or conversely one is self deceived as the Pharisee's were thinking they are actually "pulling it off". 

In #2 "how much" is answered once and for all, Christ crucified and risen and that stays before the soul in the Gospel redeclared afresh (that is the point of the Lord's Supper).

In #1 "how much" is never answered.

The one resting if true saving faith in Christ now hears God saying, "Now that you don't have to do anything, what do you want to do."

Grace and peace in Christ alone,

Larry


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## turmeric (Aug 28, 2005)

What Larry said.


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## BrianBowman (Aug 28, 2005)

Amen Larry!


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## Redeemed (Sep 1, 2005)

The whole counsel


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## cultureshock (Sep 4, 2005)

Paul, in his preaching ministry, aimed to "make the word of God fully known, the mystery hidden for ages and generations but now revealed to his saints." (Col. 1:25-26). This is redemptive-historical. He also wrote, "Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ." (Col. 1:28). This "warning" and "teaching" certainly includes preaching of the gospel. I learned this in Dr. Dennis Johnson's ministry of the word class at WSC.

I don't see any reason to draw an either/or dilemma here. What was the Old Testament about? The gospel of Jesus Christ. What is the New Testament about? The same.

Brian


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