What All Great Speeches Have in Common

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What do Jesus, Martin Luther King Jr., Steve Jobs and Adolf Hitler all have in common?

For better or for worse (in the case of Hitler), they were all incredible speakers, who were able to move people to action with their words.

I recently listened to a great podcast featuring Nancy Duarte, CEO of Duarte Inc., and co-author of the book Illuminate: Ignite Change Through Speeches, Stories, Ceremonies and Symbols

Having analyzed speeches, particularly those which are exponentially effective in connecting with people and inspiring them to action, Nancy claims that the best speeches, sermons and talks all follow a similar cadence. She describes the pattern as “pumpkin teeth” — having a sequence of lows and highs.

Contrasting the Status Quo with a Vision of a Different Future

Stories that connect, she says, follow this pattern: they build tension and then have cathartic release. Great speeches emphasize contrast between what is and what could be; the speaker goes back and forth between contrasting today’s current reality (status quo) with tomorrow’s possible future. They start with the way things are, and then give them a vision of a different, brighter future.

Nancy, who is a Christian and moved to Silicon Valley with her husband originally to plant a church, points out that Jesus was a master at this kind of communication. In the Sermon on the Mount, for example, Jesus is constantly contrasting the way things are now on Earth, with the way things are and will be different in the Kingdom of Heaven.

Jesus said things like, “You have heard it said… but I say to you…”, and things like “You know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. It shall not be so among you. But whoever would be great among you must be your servant,” (Matthew 20:25-26). Note the contrast between what is, and a vision for what could be.

Steve Jobs did this with his keynote speeches at Apple for years. When he introduced the iPhone, he used a hockey analogy to tell people that unlike other tech companies, Apple would always skate to where the puck will be, not where it is – essentially giving them a vision of a brighter future in contrast to the mundane present.

Ending: the “New Bliss” and a Cautionary Tale

Great stories and speeches, Duarte explains, tend to end with two key elements:

  1. A description of the “new bliss”, a picture of the great future that will come about if you adopt the new idea the presenter is putting forth
  2. A cautionary tale, explaining that the danger of not adopting this idea, and what will happen if you ignore it.

A perfect example of this is found at the end of Jesus’ Sermon on the Mount, where Jesus says: Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock… And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand… (read the whole passage here: Matthew 7:24-27)

Case Study: “I Have a Dream”

Martin Luther King Jr. did this in a masterful way with his “I Have a Dream” speech. He ended with a vision of the world that could be. Take note of the cadence of his speech:

[Positive: the Ideal] Five score years ago, a great American, in whose symbolic shadow we stand today, signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of their captivity.

[Negative: the Status Quo] But one hundred years later, the Negro still is not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity. One hundred years later, the Negro is still languishing in the corners of American society and finds himself an exile in his own land. So we have come here today to dramatize a shameful condition.

[Cautionary Tale] It would be fatal for the nation to overlook the urgency of the moment.

[Enduring Bliss] I have a dream that one day this nation will rise up and live out the true meaning of its creed: “We hold these truths to be self-evident: that all men are created equal.”
I have a dream that one day on the red hills of Georgia the sons of former slaves and the sons of former slave owners will be able to sit down together at the table of brotherhood.
I have a dream that one day even the state of Mississippi, a state sweltering with the heat of injustice, sweltering with the heat of oppression, will be transformed into an oasis of freedom and justice.
I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.
I have a dream that one day, down in Alabama, with its vicious racists… little black boys and black girls will be able to join hands with little white boys and white girls as sisters and brothers.

How this Applies to Homiletics and Preaching

If you want to move people to action, you have to make a clear differentiation between what is now, and the future you’re inviting them into. In order to be persuasive, you must have contrast in some form.

For those who preach or teach the Bible, this is important to keep in mind and take note of, because every time we open the Word of God, we do so with a telos (aim or objective) not only to instruct, but to move people to action and response; to move them away from some things, and towards another thing – faith, repentance, decision, etc.

Paul wrote to the Corinthians: Therefore, knowing the fear of the Lord, we seek to persuade others… God making his appeal through us: We implore you on behalf of Christ, be reconciled to God! (2 Corinthians 5:11,20)

It’s important to keep these things in mind, and see that Jesus himself was the master of this kind of effective communication.

The goal is to present the problem and the solution in a way that truly reveals to the recipient both the urgency of the peril and the beauty of what makes the “good news” of the gospel so glorious, that they might respond in faith and action.

Video

Here is a TED talk that Nancy gave on this topic:

Expository Preaching: Structure and Progression

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In my last post, I shared some thoughts from Martyn Lloyd-Jones on the topic of expository preaching, and why expository preaching is more than simply going through a passage verse-by-verse and giving a “running commentary” of disconnected thoughts, but that an expository sermon is to have a structure similar to how a piece of music or a building has structure.

(for more on Lloyd-Jones, check out: Preaching While the Bombs Fell)

Here are some further thoughts from him on how to do that:

Distilling the Message of the Text

The burden of your message arises from understanding the passage. If you have truly understood the verse or passage, you will arrive at a particular doctrine, which is a part of the whole message of the Bible. It is your business to search for this and to seek it diligently. You have to question your text, to put questions to it, and especially this question— What is this saying? What is the particular doctrine here, the special message? In the preparation of a sermon nothing is more important than that.

To do this, I often tell people to boil down their entire message into one sentence. I do the same for every sermon I write.

Showing People Why it Matters to Them

You then proceed to consider the relevance of this particular doctrine to the people who are listening to you. This question of relevance must never be forgotten.

This is an important point that is often missed by preachers and teachers. I once heard someone ask the question: “Have you ever heard a sermon that was doctrinally accurate, but it was so boring it made you want to cry?”

I have. You probably have too. Why was that? This person argued that the reason was because: although what the person said was true, you didn’t understand why it mattered to you.

This isn’t about trying to “tickle people’s ears,” or “trying to make the Bible more interesting.” The fact is: the Bible is interesting. It is compelling. But if we are not helping people see why it is so very interesting and compelling, then we are failing them in our role as Bible teachers.

As Paul wrote to the Corinthians: Therefore, knowing the fear of the Lord, we persuade others… God making his appeal through us: we implore you on behalf of Christ (2 Corinthians 5:11, 20)

You are setting out to influence these people and the whole of their lives and outlook. Obviously, therefore, you have got to show the relevance of all this. You are not an antiquary lecturing on ancient history or on ancient civilisations, or something like that. The preacher is speaking to people who are alive today and confronted by the problems of life, and therefore you have to show that this is not some academic or theoretical matter… but that this message is vitally important for them, and that they must listen with the whole of their being, because this really is going to help them.

Structure: Progressively Building a Towards a Conclusion

You now come to the division of this matter into propositions or headings, or heads—whatever you may like to call them. The object of these headings or divisions is to make clear this central doctrine or proposition.

The arrangement of these propositions or heads is a very important matter. You have a doctrine, an argument, a case which you want to argue out, and to reason, and to develop with the people. So, obviously, you must arrange your headings and your divisions in such a way that point number one leads to point number two, and point number two leads to point number three, etc.

Each one should lead to the next, and work ultimately to a definite conclusion. Everything is to be so arranged as to bring out the main thrust of this particular doctrine. The point I am emphasising is that there must be progression in the thought, that each one of these points is not independent, and is not, in a sense, of equal value with all the others. Each is a part of the whole, and in each you must be advancing and taking the matter further on. You are not simply saying the same thing a number of times, you are aiming at an ultimate conclusion.

You must end on a climax, and everything should lead up to it in such a way that the great truth stands out dominating everything that has been said, and the listeners go away with this in their minds.

Making Application Along the Way and at the End

It is important that you should have been applying what you have been saying as you go along. There are many ways of doing this. You can do so by asking questions and answering them, or in various other ways; but you must apply the message as you go along.

This again shows that you are not just lecturing, that you are not dealing with an abstract or academic or theoretical matter; but that this is a living matter which is of real concern to the people in the whole of their life and being. So you must keep on applying what you are saying.

Then to make absolutely certain of this, when you have ended the reason and the argument, and have arrived at this climax, you apply it all again perhaps with an exhortation, a series of questions or a series of terse statements. But it is vital to the sermon that it should always end on this note of application or of exhortation.

(All quotations taken from Lloyd-Jones, D. Martyn. Preaching and Preachers, pp. 86-88)

What is Expository Preaching? – Some Thoughts from Martyn Lloyd-Jones

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The approach to preaching that we champion at White Fields is called “expository preaching.” I’m also involved with a movement called the Expositors Collective – which will have its next event in Bradenton, Florida on Nov 30-Dec 1, and which has a great podcast you should check out!

What is Expository Preaching?

The root word of “expository” is “expose” – and expository preaching is all about exposing the meaning of the text, as opposed to imposing a meaning upon the text. 

The goal of expository preaching is to let the Bible speak for itself, rather than using it as a “prooftext” to validate what we already think or what we really want to say. As opposed to coming to the Scriptures with a pre-conceived notion or goal and then looking for verses which back that up, expository preaching/teaching is focused on coming to the Bible and understanding what it has to say to us.

For this reason, we usually teach and preach through the Bible in a verse-by-verse fashion, but expository preaching can be done when addressing topics as well.

However, just teaching verse-by verse does not necessarily equal expository preaching. An expository sermon aims to expose as clearly as possible the meaning of the text, which means that it will have an effective structure for doing so, and will bring in other biblical texts to reach that goal.

Martyn Lloyd-Jones on Expository Sermons vs. Running Commentary

Consider these words from Martyn Lloyd-Jones’ classic: Preaching and Preachers

A sermon should always be expository. But, immediately, that leads me to say something which I regard as very important indeed in this whole matter. A sermon is not a running commentary on, or a mere exposition of, the meaning of a verse or a passage or a paragraph.

I emphasise this because there are many today who have become interested in what they regard as expository preaching but who show very clearly that they do not know what is meant by expository preaching. They think that it just means making a series of comments, or a running commentary on a paragraph or a passage or a statement. They take a passage verse by verse; and they make their comments on the first, then they go on to the next verse, and do the same with that, then the next, and so on. When they have gone through the passage in this way they imagine they have preached a sermon. But they have not; all they have done is to make a series of comments on a passage.

I would suggest that far from having preached a sermon such preachers have only preached the introduction to a sermon! This, in other words, raises the whole question of the relationship of exposition to the sermon. My basic contention is that the essential characteristic of a sermon is that it has a definite form, and that it is this form that makes it a sermon. It is based upon exposition, but it is this exposition turned or moulded into a message which has this characteristic form.

A phrase that helps to bring out this point is one which is to be found in the Old Testament in the Prophets where we read about ‘the burden of the Lord’. The message has come to the prophet as a burden, it has come to him as an entire message, and he delivers this. That is something, I argue, which is not true of a mere series of comments upon a number of verses.

I maintain that a sermon should have form in the sense that a musical symphony has form. A symphony always has form, it has its parts and its portions. The divisions are clear, and are recognised, and can be described; and yet a symphony is a whole. You can divide it into parts, and yet you always realise that they are parts of a whole, and that the whole is more than the mere summation or aggregate of the parts.

One should always think of a sermon as a construction, a work which is in that way comparable to a symphony. In other words a sermon is not a mere meandering through a number of verses; it is not a mere collection or series of excellent and true statements and remarks. All those should be found in the sermon, but they do not constitute a sermon. What makes a sermon a sermon is that it has this particular ‘form’ which differentiates it from everything else.

Lloyd-Jones, D. Martyn. Preaching and Preachers (pp. 82-84). Zondervan

He then goes on to make the point that “Spirit-led” does not mean structureless. We must not assume that structure and organization is at odds with being open to the leading of the Holy Spirit.

The ultimate goal of expository preaching is to let God’s Word speak and be understood as clearly, and with appropriate force upon the life of the hearers, that they might know God’s Word to them.

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Expositors Collective is Coming to Colorado!

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A few months ago I told you about an initiative I’m involved in called Expositors Collective, which is a movement to raise up the next generation of Christ-centered expository Bible teachers.

Our first event was held in March in California, but our next event will be held in Aurora, CO on July 20-21, 2018.

This will be a 2-day interactive seminar for young men and women age 18-34 who feel called to teach God’s Word and would like to receive instruction and ongoing mentorship in this area. If that’s you, then you won’t want to miss this – or if you know someone else who would benefit from this, send them our way!

Location: Calvary Aurora, 18900 E Hampden Ave, Aurora, CO

For more information and to sign up, go to: expositorscollective.com
On the website you can see some of the great Bible teachers we have coming in to lead this.

Spaces are limited, so sign up soon!

How Much Time Should a Pastor Spend Preparing a Sermon?

I like to joke that as a pastor I only work one day a week, but the truth is that on average most pastors work 50-60 hours a week. This time is spent managing, planning, corresponding – and of course: studying and preparing a sermon.

Sermon preparation can take a lot of time, especially for a perfectionist. I know that I have often certainly spent an inordinate amount of time preparing my sermons before; partly because I consider it a high and holy calling to preach and teach the Word of God, and also because it is something I enjoy doing and I want to do it well, in a way that truly honors God and impacts peoples’ lives.

So how much time should a preacher spend on preparing a sermon?

I heard one well-known pastor say once at a conference that he only spent about four hours per week preparing his message. He then added that this is because he has a team of people who do all of his research for him, and he takes the material they bring him and organizes it into a message. Most pastors don’t have this luxury, nor would they want someone else doing their studying for them.

A friend of mine who pastors a small church told me that he spends 30 hours per week preparing for his Sunday message. He also has a midweek service, for which he prepares about 15 hours. The result of that is that he doesn’t have time for anything else except sermon preparation. In other words: he doesn’t have any time left over to be a pastor (Greek for “shepherd”) to his congregation. He is only a preacher. Particularly in smaller congregations, it is important that a pastor not only be a preacher, but a shepherd, and he and I both agreed that his time allocation in this area was more of a detriment than a blessing to his congregation.

As for myself, in addition to my regular duties as a pastor, I have a wife and young children who I like spending time with, and in the past few months I have taken on hosting a live radio show once a week and I’m studying for my Masters, which requires about 16 hours of my attention every week. All this means that I need to be good at managing my time well, not only for my own benefit, but for the benefit of my family and my church.

8 Hours or Less: Writing faithful sermons faster by [Huguley, Ryan]

So I was intrigued a few weeks ago when a friend recommended this book: 8 Hours or Less: Writing Faithful Sermons Faster by Ryan Huguley.  It sounded a bit gimmicky to me at first, but after reading it, I think it’s a great resource that I would recommend. Basically, in the book, he outlines a plan for your week, which has you doing certain tasks each day for an hour or two, which help you focus and write better sermons faster. I think that’s really key; it’s not hard to write sermons faster – the question is if they will be good sermons. The system he lays out is intended not only to improve the speed, but also the quality of sermons.

One part which was foreign to me is that on Tuesdays he has you study the text and review your outline with a small group of people. This is probably the part I was most hesitant about, but the part which I have enjoyed the most.

If the end result is better sermons and more time for a pastor to spend pastoring people,  leading the church and preparing for the future, and having more time for their families, that’s a win-win-win. I recommend this book whole-heartedly.

Mission & Mental Health

I recently finished reading Sebastian Junger’s book, Tribe: On Homecoming and Belonging.

It was recommended to me by someone at White Fields, who had read the book and found a surprising correlation between something I had taught at church and the main thesis of the book.

The sermon was one I had taught in our Church Matters series on the topic of “Mission.” (Audio of that message here: “So That They May Have Joy”). My text was John 17:13-19, where Jesus prays over his disciples at the end of the last supper. In that prayer, he says that he was given a mission by the father, and now – in order that his disciples might have his joy in fullness – Jesus is giving them his mission.

The point is: there is a correlation between mission and joy. Mission is a prerequisite for joy. If you want to experience joy, you need to have a mission. Without a mission, you can’t have joy.

This truth can be seen in the fact that children, when they think about what they want to be when they grow up, they think of their future vocation in terms of mission: they dream not of being office workers, they dream of being teachers, police officers, firefighters, missionaries, astronauts, doctors, veterinarians, etc. In other words: jobs full of adventure and serving other people. Why? Because they find joy in that.

And yet, our society encourages us to look out for ourselves, be practical, don’t bother trying to “save the world” – just worry about yourself. And here’s the irony of that: the more that you focus on yourself, the less significant your life is in the big picture, and the less joy you will have.

This same point is made by Sebastian Junger in Tribe. His big idea, which he backs up with evidence throughout the book, is that hardship, rather than being bad for us, is actually good for us – in fact, it’s one of the best things that can possibly happen to a person or a society.

And yet, the whole focus of our society has been to make life more and more comfortable and free of hardship; the result of which has been an incredible rise in mental health issues such as depression, anxiety and even violent crime. Times of crisis, such as terror attacks and natural disasters, indirectly have a positive affect on mental health in a society. The reason for this is that crisis causes people to band together and gives people a mission and a purpose to work towards and fight for, even sacrifice for. Without such a mission, people become unhealthy.

In other words: Junger is stating what the Bible has said for millennia: you need a mission. It’s a basic human requirement.

Here are some quotes from the book:

Humans don’t mind hardship, in fact they thrive on it; what they mind is not feeling necessary. Modern society has perfected the art of making people not feel necessary. (xvii)

According to a global survey by the World Health Organization, people in wealthy countries suffer depression at as much as 8 times the rate they do in poor countries, and people in countries with large income disparities– like the United States– run a much higher lifelong risk of developing severe mood disorders. (p. 20)

[Poorer people experience lower rates of depression.] The reason for this seems to be that poor people are forced to share their time and resources more than wealthy people are, and as a result they live in closer communities. Financial independence can lead to isolation, and isolation can put people at a greatly increased risk of depression and suicide. (p. 20 – 21)

Modern society seems to emphasize extrinsic values (money, possessions, status) over intrinsic ones (sense of purpose, competence, moral/ethical/spiritual conviction), and as a result, mental health issues rise along with growing wealth. (p. 22)

Speaking of the extremely close bonds created by hardship in danger, “We are not good to each other. Our tribalism is to an extremely narrow group of people: our children, our spouse, maybe our parents is alienating, technical, cold, and mystifying. Our fundamental desire, as human beings, is to be close to others, and our society does not allow for that.” (p. 94)

The last time United States experienced a significant period of unity was briefly after the terrorist attacks of September 11. There were no rampage shootings for the next two years. The effect was particularly pronounced in New York City, where rates of violent crime, suicide, and psychiatric disturbances dropped immediately in many countries, antisocial behavior is known to decline during wartime. New York suicide rate dropped by about 20% in the six months following the attacks, the murder rate dropped by 40%, and pharmacist saw no increase in the number of first-time patients filling prescriptions for anti-anxiety and antidepressant medication. (p. 115-116)

I agree with Junger’s thesis and much (not all) of his analysis, but – unsurprisingly – he does not give a solution. The only part of Junger’s analysis which I disagree with is that he chalks everything up to human evolution, whereas I, as a Christian, believe that the need for mission is part of God’s design in creating us. That aside, the main idea of the book is absolutely correct – and the Bible has been teaching these things for millennia, AND giving the solution!

In fact, there are so many verses in the Bible which relate to this subject, that I only have space here for a few:

But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.
But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness. Fight the good fight of the faith. (1 Timothy 6:9-12)

we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us. (Romans 5:3-5)

Furthermore, in Christ, we have been given a mission – THE mission – which really matters and is worth living for and dying for and sacrificing for, and all of us are called to play a role in it – no matter what our vocation. It is the only mission which ultimately matters; it is the only mission which will ultimately save the world, and we have full confidence that it will succeed, because we’ve already been told how the story ends…

In order to have joy, you need a mission. Embrace Jesus and get engaged in his mission.

And a final thought: How did Jesus design his mission to be accomplished? Through the church. That’s one of the reasons why church matters… to God, to you, and to the world.

Racism is Not Merely a Matter of Ignorance

We had a great time taking church outside this past Sunday!

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One of the things I heard was that people in the nearby buildings came out and listened to the worship and the sermon from their balconies.

Every Sunday we invite people at White Fields to text or tweet us abut the sermon as a way of interacting. Someone sent this text message in response to this past Sunday’s sermon from the Church Matters series on the topic of the gospel:

Could you please share with me what you said about racism in the sermon today? I had never heard it put that way, and I found it very insightful.

It was during the section where I was talking about what the gospel does, that it gives you a new status before God.

Here’s that text from my notes:

The gospel transforms the way you think about yourself and about other people.
As long as you are still trying to justify yourself, you will always be looking for reasons why you are better than other people. That’s what the first guy in Jesus’ story (Luke 18:9-14) did. He prayed: “Thank you God, that I am not like other people! Thank you that I am better than other people, like this TAX COLLECTOR for example! I’m a much better person than He is!”

That kind of attitude leads to things like racism, prejudice and condescension.

Everyone wants to feel that they have value and worth, and one of the main ways that people try to find value and worth is by looking for ways that they can believe they have an edge up on others — so they can feel better about themselves. What they’re ultimately looking for is justification! And it makes you feel like you have value and worth if you can look at other people and say: I’m better than them!

This is where many people find their identity: in looking at other people and convincing themselves that they are superior for whatever reason.

But when you understand the gospel, you no longer have the need to prove yourself, to justify yourself or try to build an identity or a resume by which to make yourself acceptable. Because the message of the gospel is that God has justified you in Christ, and in Him, He has given you an identity and has accepted you. When you understand that on your own merits, you are completely bankrupt before God, and yet God loves you with a greater love than you could have ever dreamed of — not because you earned it or deserved it, but simply because of who HE is and because HE loves you — and through Jesus, He acted to make you His own, and to transform you into His child!

When you really understand the Gospel, it makes you, on the one hand, incredibly HUMBLE (because you recognize that you aren’t actually any better than anyone else) — and at the same time it makes you incredibly CONFIDENT! (Because you know that you are completely loved and accepted by the one being in the universe whose opinion really matters! Because in Christ, God looks at you and says: You are my child, in whom I am well pleased.

And therefore, the gospel enables you to be incredibly confident — without being the least bit condescending towards others, because you no longer derive your value and worth from being better than other people, but from God’s love for you and the identity He has given you in Christ.

I actually wrote this before the events that took place on Saturday in Charlottesville, VA. I am deeply grieved by what happened there and my heart goes out to the family of Heather Heyer, the woman who died, as well as to the people who were injured and their families.

Here’s the thing we need to understand as Christians: Many people in our culture say that racism is a matter of ignorance. “If people were only less ignorant,” they argue, “then they wouldn’t be racist.” Yet what the Bible teaches is that racism isn’t merely a matter of ignorance, it is a matter of the heart.

We saw this very thing in our recent study of Jonah. Jonah was racist, and he assumed that God shared his views, and he was shocked to find out that God did not. Jonah’s problem was not ignorance; it was a heart issue! He did not share the heart of God, which was love for all people of all nations.

That racism is not merely a matter of ignorance should be clear from the fact that the majority racist movements of the twentieth century (Fascism and Naziism) took place in some of the most highly educated countries in the world. The German Nazis were not ignorant, and yet they were very racist. Racism isn’t merely a matter of ignorance, it’s a matter of the heart.

Racism is a sin which the gospel reveals and heals. Racism, as I said on Sunday, is a means of self-justification. Racism is completely incompatible with Christianity. God loves the world, and so should we. Jesus died to save people of every tribe, tongue and nation and to make them all ONE in Him.

Beloved, if God so loved us, we also ought to love one another. (1 John 4:11)

Why Martyn Lloyd-Jones Matters Today

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Recently I have been reading a book about Martyn Lloyd-Jones and the influence of his preaching. What I find most interesting is how relevant his approach to preaching is to our day. Here are a excerpts from the book to help you see what I mean:

Martyn Lloyd-Jones began his ministry in a time when biblical preaching was considered irrelevant. The common thought of the day was that people are not interested in nor have the ability to handle anything but short “homilies” or “sermonettes”. Churches around the UK were in decline and it was thought that things such as clubs, activities and entertainment were needed to attract people to churches. Martyn Lloyd-Jones did not agree with this; he felt that the greatest need in the church was for strong, biblical, doctrinal preaching.

Peter Lewis writes,

“Amidst the spiritual decline in post WWII England, this gifted expositor stood virtually alone in his commitment to biblical preaching.”

Having grown up in church (Calvinist Methodist {I didn’t even know there was such a thing!}), Martyn Lloyd-Jones claimed that he was only truly converted at age 25. He later described this turning point in his life:

“For many years I thought I was a Christian, when in fact I was not. It was only later that I came to see that I had no inner Christian, and became one. What I needed was preaching that would convict me of sin, but I never heard this. The preaching we had was always based on the assumption that we were all Christians.”

This experience had a profound impact on the way he preached later on in his ministry; he was always doing the work of an evangelist, because he knew what it was to be in church but not be in Christ.

Martyn Lloyd-Jones’ definition of good preaching was: theology coming through a man who is on fire.

Preaching, he believed, was God’s method, the primary means by which scripture is to be made known.

In this way, Lloyd-Jones stood with the Reformers and Puritans who insisted that preaching is the chief means by which the grace of God is administered to the church.

Hughes Olifant Old, one of the foremost experts on the history of preaching, states,

“the greatest impact of Lloyd-Jones on the English-speaking pulpit of today is the recovery of expository preaching.”

The attitudes and trends which characterized the times in which Martyn Lloyd-Jones began his ministry seem very similar to those of today. Thus, he stands as an example of a different, and may I say: better way.

Author Steven J. Lawson concludes,

“The hour is upon us for faithful men of God to step into pulpits around the world and preach the Word. The need has never been greater. In a day that clamours for churches to captitulate to the spirit of the age and use entertainment in order to draw crowds, the primacy of biblical preaching must be restored wherever the people of God gather to worship. As it was the need in the time of Lloyd-Jones, so it remains the need today for preachers to herald the Word in the power of the Holy Spirit in order to feed the flock and evangelize.”

See also: Preaching While the Bombs Fell

Preaching While the Bombs Fell

Just a few blocks from Buckingham Palace and a short walk from Big Ben and Westminster Abbey is a building which has been used to influence London and the world greatly.

Westminster Chapel, pastored by G. Campbell Morgan and then by Martyn Lloyd-Jones has served as a light to the city of London and to the UK for over 150 years.

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It was G. Campbell Morgan who invited Martyn Lloyd-Jones, who had studied to be a medical doctor rather than a minister, to come and serve with him and be his successor at Westminster Chapel.

Lloyd-Jones was from Wales, and had been serving at a small village church there. At the time, doctors were considered the true heroes of society, whereas Christianity was already in steep decline in Britain. To give up a career in medicine to pastor a small church was considered a fools errand by many, but Ll0yd-Jones’ decision to become a pastor rather than work as a medical doctor had been aided by something he had witnessed from one of his mentors as he was studying to be a doctor:

He witnessed a doctor who was at the top of his field, the most respected position in that society, who supposedly “had it all” – and yet he had fallen into despondency, hopelessness and depression because of a failed marriage. Having witnessed this, Lloyd-Jones would later say, helped him to decide that he wanted to help people in a way that went beyond just caring for their physical bodies, he wanted to be a doctor for the soul.

Martyn Lloyd-Jones became the pastor of Westminster Chapel in 1939, right before the United Kingdom declared war on Germany. The people of Great Britain knew what was coming: they had seen the aggressiveness of the German military, the how the Luftwaffe had no qualms about bombing highly populated areas. They knew that soon the war would probably come to London, and they were right.

In 1939, Martyn Lloyd-Jones preached a series of sermons which prepared his people for the war. He told them that whether the German bombs killed them or not, they should be prepared to stand before God, and he urged them to embrace the gospel of Jesus Christ as their hope.

Throughout the war, as people evacuated London, Martyn Lloyd-Jones continued to preach to those who gathered at Westminster Chapel. On one occasion, a bomb fell only a few yards from the church during a service, causing the plaster from the roof to fall on the heads of the congregation. When the bomb hit, Lloyd-Jones was praying. He paused for a moment, and then finished his prayer, and went on to preach his entire sermon.

Theologian J.I. Packer sat under Lloyd-Jones’ ministry and called him “the greatest man I ever knew – not just brilliant, but wise.”

Westminster Chapel continues its ministry in its efforts to be “a prophetic voice to London, the UK and the nations.” Their website here.

A documentary was made about Martyn Lloyd-Jones’ life and ministry a few years ago called Logic on Fire. Here’s the trailer for it:

Calvary Chapel Ukraine Pastors and Leaders Conference and Calvary Chapel Svitlovodsk

The past few days have flown by in a blur. On Friday Jani and Tünde arrived to Kyiv from Eger and then we headed out the the Calvary Chapel Ukraine Pastors and Leaders conference which was held at a very nice Christian conference center in Irpen, just North-West of Kyiv. There were also pastors in attendance from Belarus and Moldova, almost 40 in total.
Ben Morrison and I taught the conference on the topic of Christocentric preaching, and our focus was on explaining why it's important to preach that way and how to do it. Let's just say, the weekend and the material was nothing short of revolutionary for these pastors, and I can see how God is going to use this approach to shape this movement going forward. It was so good that I plan to make sharing this approach a priority in the US and wherever else I will have the opportunity to do so.
One of the pastors in Ukraine, in the city of Kharkiv, is the nephew of a lady at White Fields, so it was great to connect. Additionally, the pastor who came up from Moldova is an old friend of my wife and I, and it was great to catch up with him and hear what the Lord is doing there.
After the conference, Travis and I drove with Ben and Levi to Svitlovodsk, and this morning I taught at their church service. The people are very open and responsive to the Gospel and I was able to see many of the people I had met on my trip last year.
In the evening we did a men's fellowship at the Banya (Russian sauna) and had a great time.
Tomorrow evening and the following evening Travis and I will be teaching a seminar on Work as Worship, so please pray that goes well.
Here are some photos of the conference and church today:

Me teaching at the CC Ukraine Pastors and Leaders Conference with Victor Fisin translating. Victor is the pastor of Calvary Chapel Kharkov, Ukraine
Ben Morrison teaching at the conference
Teaching the morning at Calvary Chapel Svitlovodsk with Ben translating to Russian
CC Svitlovodsk