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.
1. 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.
2. 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.
3. 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.
4. 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.
- to be continued
- Geoff Thomas