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I remember every member of the congregation who stayed for a few services, or maybe a few years, and then grew disillusioned with my life and preaching and drifted off disgruntled. But that is not of first priority in my areas of failure. None left to hear more of Jesus Christ or a better gospel than the one they heard sitting at my feet. I thank God for that. They had another agenda hidden from me and the congregation, different ecclesiastical, social and philosophical convictions, and some of them moved on to where they could find their own prejudices gently rearranged on Sundays. It happens. But my regrets are more substantial than the dynamics of the movement of people into and out of a congregation.
i] I am sorry that I have not done more personal evangelism The times I have defended the faith with a critic have been rare. Occasions on which I have gone back to a non-Christian’s home and explained the faith, answered his objections and spelled out the nature of Christianity have been too infrequent. I could have made a rule for myself that for every occasion on which I had preached publicly I would seek to speak to one unbeliever about the Lord Jesus, and then to seek and pray for such opportunities.
The occasions on which I have spoken to sinners have been fruitful. Some of them have come to church and become Christians. Their objections were paper thin, no weighty considered arguments – not at all. They had read an article or briefly heard a sentence or two, and all their complaints about the Christian religion were hanging on that. For example, that ‘most of the wars in the history of the world have been fought over religion.’ They were the ones to be believing myths; my life was rooted in the history of the Sermon on the Mount, the cross and the empty tomb. I said a few words to them and they agreed with me instantly. When they said half smiling, ‘Who made God?’ I said ‘He is eternal and uncreated,’ and they nodded their heads satisfied. They changed and would hear more. Why haven’t I put myself in places where those sorts of exchanges could take place? I love to speak about Jesus Christ to people, more so these days than ever before. May God guide.
A mother from Swansea asked me to visit her son at the University in Aberystwyth. I was happy to do so, but he was resistant and embarrassed and did not want to hear of the claims of Christ. It seemed an unfruitful tense time, but his room mate sitting on a bed in the room was listening to all the conversation and the next week he turned up in church, became a Christian and married a girl in the congregation. I had not even been talking directly to him and yet the word was effectual.
The most fruitful evangelism in our church has been done by members of the congregation showing friendship to people to whom God has led them. I should have been more of an example in this. I should be explaining to them each week the people I was seeing, and encouraging these new arrivals to feel at home in the Sunday congregation. It has been a failure in my life; my life has been consumed in preparing two sermons for Sundays. I pray that my last years will be my most fruitful years in personal evangelism.
ii] I am sorry that I did not do a Spurgeon on Sunday nights for the first five years of my ministry. In other words I wish I had given myself to the great texts of the Bible once a Sunday for that period. Consider these famous words of Jesus in Luke chapter 9:
Then he said to them all: If anyone would come after me, he must deny himself and take up his cross daily and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me will save it. What good is it for a man to gain the whole world, and yet lose or forfeit his very self? If anyone is ashamed of me and my words, the Son of Man will be ashamed of him when he comes in his glory and in the glory of the Father and of the holy angels (Luke 9:23-26).
There are three or even four great texts there: The Cost of Discipleship, Losing your Life in order to Save it, The Folly of Gaining the World and Losing your Soul, and Who will be those Whom the Lord will be Ashamed of when He Comes Again? These sorts of texts have been honoured by God to the salvation of hearers for twenty centuries. They are plain and they focus on the heart of the Christian message. These themes are what Ryle and Spurgeon and Whitefield and Wesley preached on. Those of us who listened to Dr. Lloyd-Jones on his visits around the United Kingdom heard him preaching on such passages as those with a heavenly anointing. Today there are entire and influential preaching movements which are cold towards such mighty texts being declared on single occasions. The followers of those schools regard those four verses of Luke 9:23-26 as a sub-section within a single sermon on the whole of Luke 9. They would make a few comments on each of those texts, moving on and on restlessly to their goal of completing their studies of the entire gospel of Luke in six months. Such sermons are mere glorified Bible studies.
There are mighty texts of Scripture which are gems of truth, summaries of the gospel. They are in the Word of God to be preached; their power is to be felt by a congregation, by the young and the old. If the Christian religion is divided into three sections – its devotional emphases, its ethics and its teaching – then the usual method of expounding the devotional is to take the Lord’s prayer and go through it clause by clause. The customary way of expounding the ethical is via the ten commandments and seeing it expanded in Matthew six and Romans twelve. It is a commendable expository approach. However, how have the divines dealt with the third section, the nature of the Christian faith? They have turned away from the big texts and mightiest passages and built the exposition of the faith on the Apostles’ Creed or the Westminster Shorter Catechism or the Heidelberg Catechism, admirable helpful statements, sure, but the great passages from Genesis 1, Genesis 3, Isaiah 6, Isaiah 53, John 1 and 3, Romans 1, 5, 6 and 8, Ephesians 1 and Ephesians 2 are those which present the heart of Christianity more naturally and winsomely.
I am pleading that texts that present the essence of the faith should not be dealt with en passant in the flight to ‘finish the book,’ even made more cerebral by being dissected on a screen from a PowerPoint projection. Where is the prophetic declaration? Where is the excitement of digging a hole in a field and discovering that the spade has struck the lid of a treasure box; ‘Look at this . . . and consider this diamond . . . and here is gold dust . . .’ The preacher, upheld by God, brings these themes to bear on the consciences of his hearers. Do they see this beauty? Do they feel the weight of these truths? Are they almost crushed? Do they feel they are teetering on the brink of a precipice almost falling off . . . ‘O the depth . . .’ not hitting the buttons on the laptop built into the pulpit and bringing up the next coloured box with its three points on the screen. This is an exercise in addressing the intellects of the congregation. The atmosphere is one of the classroom rather than Pentecost. The doxology is diluted, and God himself in his power, holiness and grace beseeching men by one he has appointed and gifted is marginalized.
I wish I had learned early on how to preach the gospel from those vivid verses that sum up the plight of man and the power of God to save. Consecutive expository preaching at both services on a Sunday when you are actually beginning your ministry is an unwise self-imposed burden. You are forced to consider passages that do not readily lend themselves to popular preaching, and there is no greater need in our pulpits today. Now that I have learned my craft I preach evangelistically morning and evening, intermingling the emphases of my role-models, Spurgeon and Lloyd-Jones. I love to sit under expository, consecutive evangelistic ministry.
iii] I am sorry that I did not rest in a routine of personal devotions early on. Settled into a place at a time and seeking the face of God sounds natural, like morning ablutions, but it is a living holy world you are entering and so there is bound to be dark spiritual resistance. It is the Holy One, infinite, eternal and unchangeable, whose face you are seeking. What a struggle for some of us, to impose upon the flesh a spirit of contrition, penitence and hunger for the divine, yet how essential to gain some progress there. How many pitfalls would have been avoided if only one had prayed more faithfully about issues and people. It was an issue spotted by the apostles themselves. They were the busiest of men; they had the grandest of concerns, to keep alive and joyful in God the holy widows, both Hebrew and Greek, of the persecuted congregation. They came to the conclusion that their balance of the ministry of mercy and the ministry of the word and prayer was askew to the detriment of the kingdom of God. They concluded that their priority as church leaders was this; ‘We will give our attention to prayer and the ministry of the word.’ There is no explanation of how they worked this out, 50% praying and 50% the word? The latter could not have been study solely; it must have been declaration, the defence of the faith, pastoral visitation and so on. How did they spend their time dedicated to praying? In praise, in corporate prayer, in praying with the dying, in private devotions? Those elements are all present in the later chapters of Acts and in the epistles. The effect of this decision is indicated a few verses later; ‘the word of God spread.’ There is no possibility of that without the prior commitment to prayer and the word. No spiritual growth, no conversions, no impact on a community, no revival of religion, no victory over temptation, no Christ-likeness without the word and prayer. Prayer is simply impotence stretching out to omnipotence. Did Jesus pray? Was there any man who less needed to pray, humanly speaking? He was full of the Holy Spirit, beloved by God, overcoming every temptation and sin, yet he prayed. How much more ourselves, especially before the big events that rise and advance irresistibly towards us.
When I mention prayer I’m not thinking about rolling on the floor, but about simple earnest praying regularly, and praying all the time. A young theological student named Prichard made an appointment with the greatly loved Rev. Henry Rees of Liverpool. He recounted his interview some years later. He never forgot that time together. He was taken upstairs to the study and they sat each side of the fire. Henry Rees spoke to him; ‘So your mind is bent on preaching the gospel. That is the most serious and solemn duty any man can ever engage in.’ His hands were on his knees and he rocked slightly to and from as he spoke. ‘Praying . . . praying . . . praying . . . praying . . . praying . . . praying . . . praying . . . praying . . . praying . . .’ repeating it many times, and then adding, ‘We are not aware of the thousandth part of the power praying has upon preaching . . .’ Then, again slightly rocking back and for he went on repeating that word, ‘. . . praying . . . praying . . . praying . . . praying . . . praying . . . praying.’ Then he paused for a moment and said, ‘If I were called upon suddenly to preach on any great occasion, and had only two hours of time to prepare for it, I should spend them every moment in praying . . . praying . . . praying . . . praying . . . praying.’ He wept a great deal as he spoke. Then he regained his composure and said, ‘I cannot tell you what are the best books to read. I don’t know much about books, but try to read those books which will be most likely to nourish and strengthen the spirit of prayer in you. The great thing with preaching is praying . . . praying . . . praying . . . praying . . . praying.’ Soon the interview came to an end and Prichard went away convicted thinking that these were the most awesome moments he had experienced. If you want to humble a minister then ask him about his praying.
iv] I am sorry that I did not meditate more on the Word of God. Of course that goes with prayer. Where I do meditate is over a passage of Scripture I am to preach upon. It seems a holy word to employ for such a functional task. I am talking about looking at a section of Scripture from as different an angle as I can envisage, putting it in different settings, seeing it from the perspective of different states and conditions of man, placing it in the context of the whole of redemptive history. But I have heard, as all of us have, of men who have spent hours in prayer. Some of that must have been in meditation. It must have been. They have considered a word that they read that day and then they looked at it word by word in the presence of God and responded to him . . . God (who is he? What has he done? What is he doing now? What will it be when I come into his presence?) commands (the God who spoke and it was done, who commanded and all things stood fast, the God who brought all things into being by his fiat, the God who gave his law on Sinai, the God who will judge the world by his law . . .) all men (without any exception at all, the greatest and the least, the people with learning difficulties, the scientist, the most moral of men . . .) everywhere . . . to repent. And so on, thinking about the words individually and in their structure, each one breathed out by God. To taste the cordial of heaven in what the Lord has written for our good. Our preparation for preaching overwhelms our personal communion with the Almighty. It is serving another end rather than the drawing near to God himself.
v] I am sorry that I did not learn to disciple people. I hear people talking about it, maybe more in the USA. I would like to have been there, unobtrusive, tucked away in a corner, watching and learning, seeing how they did that, the mechanics of it, the programme, the length, the homework, the expectations and the fruit. Where do men get the time to disciple? They have more discipline and so they can disciple, I guess. Every disciple I have met who announced he was seeking my input into his life ended up showing his own agenda and wanting confirmation. At first it had been hidden and I was naive, but then it came out and there were tensions.Is there a generally recognized approach to discipling? Is there a book to advise us that everyone else knows and uses? ‘I was greatly helped being discipled . . .’ men say. Tell us how. It is to my loss that I know so little about discipling.
vi] I am sorry to be the frequent prisoner of circumstances, though kept sane by my assurance of the holy, wise and powerful providence of God, ruling and governing all his creatures in all their actions. The life of a minister is hazardous, dealing with events that are unpredictable and problems met for the first time and intractable. No book gives any assistance; fellow ministers shake their heads. Normally the minister feels he is not in control. He would like a five year plan, a year plan, a monthly plan and one for each week, the wheels of which are silently turning without any human involvement. You could tell the time by them. Such a minister envies the fixed routines of a monk. He would preach away a certain number of neatly spaced out Sundays, read through a dozen classic books a year, visit the members in turn and have six weeks’ annual writing time to produce a book on a topic no one else has written upon.
It is not like that, except for cult leaders; it has never been like that. There are the phone-calls that make you sit down. There are the e-mails with their questions and invitations, the books that have to be read because the congregation is reading them, the queries from people whose marriages are breaking up for the most bizarre reasons, people who are leaving the church for undisclosed reasons (they never say, do they? They just write that they are leaving). The local group of gospel churches need a reassuring elderly presence; there are also committees. Then there is the family and one’s delightful duty to nourish and cherish one’s wife and not provoke one’s kids to wrath. In theory one seems to have loads of spare time, but one never has enough. So one makes lists, and the tough neglected issues are copied onto the next list, and onto the list after that. But in all these things we are more than conquerors. Its diversity and challenge is fulfilling.
My own conviction is that people come first, not study, not preparation, not writing, not further degrees, but people. I can say that so confidently because I am not disturbed by a host of folk knocking on my door or lining up to discuss something with me after the services. What a rare delight that someone actually wants to talk to you and ask your opinion and advice. At the end of many a day I write in my journal something like, ‘Nothing much happened . . . not much done . . . loads of little things.’ One deals with people at the old people’s home, one sits with the students on a Sunday night, one is going across to the hospital, one is compiling the church newsletter or drawing up the agenda for the church meeting or answering one’s correspondents. One would not want it to be different, asking, ‘Choose Thou for me my time, my friends, my ministry, my days, my priorities.’ God save us from being locked into book-lined studies with a Do Not Disturb sign on the doorknob, protected by a secretary or two in outer offices, emerging for graciously given interviews with favoured people. Tell them often, ‘The doors of this church are always open to you, and the door of the Manse.’
vii] I fear I have watched too much TV. TV is like fire, necessary for warmth and washing and cooking, but also able to burn and destroy. It is present in our own house like some fascinating knowledgeable uncle whom yet we can shut up in a moment when he gets too garrulous. He can present live rugby 6 or 7 times in a year when Wales is playing. He can show us reports of snowfalls and tsunamis and planes crashing into the Twin Towers in New York and revolutions on the streets of Iran, all unmissable spectacles. Then he comes closer to home and he shows us farming programmes about Welsh rural communities in the Welsh language which are a personal delight. He has documentaries about history and science and medical breakthroughs. He has programmes about antiques, and quizzes between various universities. I can thank God for TV; if I could not I would not tolerate it in the house. I am not interested in films and comedy programmes and soaps and cooking and political discussions and motor cars and music and most of what is on the box. It leaves me sad and cold to glance at the announcements of what is going to be shown in fifty channels. ‘No thanks, Uncle. Not in this house.’
One night in 1962 we students were watching some TV programme in the lounge at Westminster Seminary, just four of us having popped in from different corridors for a break of ten minutes or so before making ourselves some chocolate and going to bed. There were always that kind of number briefly watching an extract of some trivia on a black and white screen, but usually no one at all was there. Dick Van Dyk’s programmes were popular I think. Then into the room came John Murray and he watched it for a half minute and finally said, ‘Sometimes you’d like to put your fist through the screen,’ and left. Quite so. I want to watch what is good-humoured and edifying, but feel that over the years I have found myself drifting into grey areas. Then shutting up uncle is not so straightforward. A pastor friend of mine decided to read Latourette’s fat volume of church history at the end of the day rather than watch the TV the news programme, and he completed the book. Good for him. I do not want to watch any of the grey area and even keep the true, just, holy and praiseworthy firmly under control, not always successfully. Let redeeming grace triumph over common grace always. That phrase in a succinct Latin quip would be memorable . . .
viii] I am sorry that my love for Jesus Christ is cool and shallow. ‘Weak is the effort of my heart and cold my warmest thought.’ It was true for Newton and it is true for us today. Sometimes I think, ‘Do I love him at all?’ Where is the affection, the glow, the delight and anticipation of meeting with him? M’Cheyne wrote in his diary, ‘Rose early to meet him whom my soul loves. Who would not rise early to meet such company?’ I wish that that reflected my own heart’s longing for the Saviour. I wish I could give myself to him anew each Sunday, thinking, ‘I am going to go where the Lord Jesus is.’ When I have nothing else to think about I wish my mind naturally gravitated to him. Here is someone who laid down his life for me. This is the one who delivered me from hell. Behold my Saviour who is taking me to glory for ever. Here is my beloved and here is my friend who is working all things together for my good. This dear Lord of mine is going to do an eternal makeover on my whole life. The Lord Jesus is my personal teacher and personal trainer and personal counsellor and personal bodyguard. He can protect me from the biggest devil in hell. Christ is so fascinating a personality, wise, caring, fresh, creative, stimulating, patient and so kind to me. It is my chief complaint, that my love is weak and faint. I who encourage others to love him am amazed that I can love him so little, but what is more amazing is the fact that I love him at all.