Church Ministry

Needed: An Army of Mary/Marthas

/ Peter Mead / 2 Comments

At the end of Luke 10, the little story of Jesus’ visit to Bethany is a witness against much of evangelical activity.  Jesus had nowhere to lay his head during those ministry years, but he did have a home away from home in Bethany.  Just a few miles from Jerusalem, Jesus seemed to have a familiar place to stay with his close friends Mary, Martha, and Lazarus.

On this occasion, Martha was interrupted making dinner for two or three by a knock on the door.  Thirteen tired men had just arrived.  Dutifully, she returned to the kitchen to turn a meal for two or three into a meal for fifteen or sixteen people.  I’m sure Martha was pretty adept at performing miracles in her kitchen.  Still, on this particular day, nothing was working as it should.  The fire gave off smoke but no heat.  The salt had run out.  The flour spilled.  The onions had gone past their point of usefulness.  Martha was frustrated.

Looking for Mary, she found her sitting at Jesus’ feet in the main room.  Martha lost it.  In one quick outburst, she rebuked the guest of honour and then inappropriately issued a command at him.  Everyone would have felt the tension in that room.

But Jesus responded with grace and clarity, “Martha, Martha, you are upset about many things, but only one thing is necessary.  Mary has chosen the good portion, and it will not be taken from her.” (Luke 10:38-42)

What Was Martha’s Mistake?  Everyone knows that Martha got it wrong, but many seem confused by her error.  Was Martha simply wrong for being busy?  Not at all!  Before you preach against a Martha spirit in your church or ministry, be careful; your ministry would not exist if it weren’t for the hard-working pragmatists who carry so much on their shoulders.  It is not wrong to be busy with ministry work.  In fact, we need more people to be motivated to join the church’s efforts.

Now, this portrayal of Martha as busy and bitter is common.  Some children’s Bible storybooks paint Martha as sour and driven, with a stern look and her hair tied back in a tight bun.  Meanwhile, Mary often looks like a young model, lounging with a big smile near Jesus.  This depiction is so unfair.

Martha’s mistake was not being busy.  It was a matter of priority.  In the previous passage, Jesus meets a lawyer who wants to know about eternal life.  They discuss “love God, love neighbour” – the Jesus ethic the lawyer had picked up on.  (That episode focused on the lawyer clarifying who his neighbour was.)  In the following passage, Jesus teaches his disciples to pray with this pattern: God first, neighbour second.  So what about the Martha incident?  Well, she was loving her neighbours – all thirteen of them! 

The problem was not that Martha was loving her neighbour, but she had not first prioritized loving her Lord.  Mary sat at Jesus’ feet and let him minister to her.  Martha busied herself, loving her neighbours.  Such an approach was unsustainable, and the cracks soon started to show.

The Signs of “Doing a Martha” will soon show when we do what Martha did.  The pressure rises, and the steam starts to whistle.  A little comment from the side gets a sharp response.  A little setback in our task unleashes the tension that others feel.  It doesn’t take much.  When you or I are doing ministry in our own strength, people will sense it because they will be on the receiving end.  It could be a little practical task or a big ministry duty.  It doesn’t matter.  When we are running on empty, those around us will start giving us extra space.  They will avoid getting in our way.  They might even start to ask us if we are okay. 

Doing a Martha ongoingly will go beyond sharp responses to emotional and spiritual burnout.  But praise God that the signs will tend to show much earlier.  The question is, are you willing to hear when others raise concerns with you?  It is easy to dismiss the little tensions.  After all, you have thirteen extra people to feed.  And nobody else is doing it!

When you bring tension to a room, the atmosphere becomes thicker.  When you find yourself “justifiably” rebuking and commanding the guest of honour, it is time to think of Mary and Martha.  Specifically, it is time to think of Jesus’ gracious response to Martha.

The Evangelical Excuse Does Not Cut It – I am sure Martha would have been an excellent evangelical, and she would have probably said what most of us would say if challenged about this.  “Yes, I know I need to spend time with God, but you need to understand that I am loving God by loving my neighbour!”  It sounds good, but it does not change the point of the story.  We all need to get these things in order. 

Suppose we allow God to minister to us first by sitting at Jesus’ feet and listening to him.  In that case, we will be like a bucket filled from above, filled to the brim, and running over to others.  That makes for sustainable ministry!

Suppose we do not allow God to minister to us first but insist on being busy.  In that case, we will love our neighbours from an emptying bucket.  We will run out of fuel.  We will start to burn those around us with our tension releases.  And ultimately, we will grind to a halt.  We cannot self-sustain any ministry!

Conclusion – It is so simple, but we must learn this lesson!  Love God first by listening to him.  Spend time in his word.  Spend time sitting at his feet.  Let the Lord minister to you before you head out for the day to minister to others.  Love God, then love your neighbour.  Get that out of order, and everyone around you will spot it before you do.  What we need today, as always, is a whole army of pragmatic Marthas, ready to serve and prepared to love their neighbour because they have first been an army of devoted Marys.  Love God, then love your neighbour.

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Now released in the UK, available from 10ofthose.com

Review: Preaching, by Michael Reeves

/ Peter Mead / 2 Comments

Subtitled, A God-Centred Vision, this is a little gem of a book from Union Publishing.  It is not about preparation techniques.  Reeves writes, “I want to press deeper. For a rich, biblical theological understanding of preaching dramatically enhances preaching far more powerfully than any practical tip. . . . I want to cast a vision for preaching that is nourished by the very being of God, the glory of his Word, and the power of the gospel.” (p17-18)

As you can imagine, Reeves builds his book on both a theological and historical footing.  There are clear trinitarian foundations: “This is what the living God is like: not silent or speechless, but a God who speaks.” (p21)  And there are also historical insights worthy of note: “Preaching was the real engine room of the Reformation. . . . the Reformation demonstrated the astonishing, transformative power of the regular and clear preaching of God’s Word.  It stands as historical evidence that there is nothing inevitable about church decline.  The spiritual darkness of our day can indeed be checked and turned back.” (p24-25)  

The goal of preaching, theologically, is not just to learn about God, but to encounter him, to enjoy him, and be united to him.  And biblically?  True preaching must be expository, “in that it exposes the Word of God and makes that the food on which the church grows.” (p30)  Reeves is clear, true preaching must point us to the person of Christ.  While this is not a book of the mechanics of sermon construction, Reeves offers some critical advice.  “Preach Christ, not an abstraction.”  “Proclaim the reality, not a mere idea.”  “Show, don’t tell.” (p52-57)

While many preaching books will encourage preaching to the heart, and not just the head, this book explains what that actually means.  The preacher must convey more than mere information or emotion.  “(Preaching) is a heart-shaking assault on darkness and the very gates of hell, trumpeted forth so that sinners tremble and saints quake in wonder.” (p62)  And true preaching must lead to heartfelt worship, for “the triune God, who is love, is not truly known where he is not truly loved.” (p64)

We all know that preaching can tick many boxes, yet remain essentially shallow.  Reeves offers a simple cure for shallow preaching: get to the root of the issue.  We are not simply needing exhortation to better conduct.  We need heart transformation.  The affections are the key target in ministry– “Affections are deeper and more constant (than emotions): they make up the very grain of the heart and its inclinations.” (p73)

When the gospel is truly preached, “It is that gospel that will melt and renew hearts of stone.  It is that sight of the Son of Man, lifted up on the cross, proving the love of his Father, that realigns affections. . . . The sin that pleased us becomes odious. The God we flinched from becomes entrancing.” (p78-79)

This book really is a gem.  A book to read and read again for your ministry, and a book small enough to distribute to other preachers in your circle.   

The Thirties – Part 9 (Final Thoughts)

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As the allied leaders appeased Hitler in the later 1930s, ACG noted how this played into his hands. “The peace of Munich is a complete victory for Hitler.  The Munich pact replaces the Versailles Treaty. Germany has won the [First World] war after all. An unforgettable lesson has been taught to the whole world, namely that nothing can be expected from lawful agreement, arbitration and peaceful negotiations. All that matters is power and might. What you can grab by force and threat is yours by right. It is a lesson that will not be forgotten by the Germans within and without the Fatherland. It will continue to plague the world in years to come.” (p350-351)

The Allies simply needed to call Hitler’s bluff.  However, the British and the French gave up on their treaty with Czechoslovakia and tried to pursue peace.  Hitler lacked the strength and public support needed to wage a new war.  But sadly, his lies won him the extra time he needed. “The great Swedish Chancellor Count Axel Oxenstjerna was right when he said to his son: ‘Don’t you know, my boy, with what little intelligence the world is run?’  Oxenstjerna’s words are as true today as they were 300 years ago.” (p354)

As ACG came to the end of his book, preparing for publication in 1939, he wrote, “At the apex of the German pyramid stands a dictator drunk with success and surrounded by a horde of daring adventurers. He and they live in a world of their own. Germany, they believe and make others believe, has become the hub of the universe. . . . It is a sad commentary on our times that the forces of progress, suffering from a strange malady of inertia and moral paralysis, have permitted a dictatorship to bring limitless misery to millions of people who once were happy.” (p356)

It is pretty sobering to read the final pages, knowing all that was to follow in the subsequent six years of Nazi tyranny.  “I have no intention of defending that which can not be defended. I have testified in previous chapters to the all too many sins of omission committed by the democratic state, statesmen and national leaders, and their failure to take timely and energetic action against the enemies of democracy and progress. Yet to arrive at a conclusive answer one must not look around for individual scapegoats. It is necessary to realise the collective responsibility and the collective guilt of the German people; that collective guilt which can perhaps best be explained by the lack of political instinct and political common sense of the Germans.” (p360)  As we look at threats to society today, we could soon be writing the same thing of our nation, or of the west.

“If individual guilt and responsibility have to be apportioned, then certainly all those are guilty who allowed things to come to such a pass.”  (p365)  ACG referred to Reich Chancellor Bruening in 1930 and others who made influential decisions with devastating consequences.  But what about a broader view?  What about the population, the foreign leaders, community influencers like the church leaders, etc.? 

“The longer National Socialism rules in Germany, the greater becomes the danger of a new and all-devastating war.  It is the sacred duty of all those within and without Germany to whom justice and law, humanity, democracy and peace are not matters of mere lip service, to co-operate in the fight for the preservation of mankind.” (p368)  This is still true today . . . totalitarian, globalist takeover agendas are flagrant, and too many heads remain firmly buried in the sand. 

So, to come full circle, common decency dictates that we should not liken anything today to 1930’s Germany.  In light of what has happened in recent years and what may lie ahead of us, maybe it would be wiser if we did.

The Thirties – Part 8 (Points to Ponder)

/ Peter Mead / 1 Comment

In this series, I have considered ACG’s book, Inside Germany.  Published in 1939, it is a fascinating account of the Nazi takeover of Germany that brought the world to the brink of disaster.  In light of reading that book and reflecting on our own times, what are some takeaway points to consider as preachers?

1. Only one message can change hearts.  It is not a political message nor driven by headlines in the newspapers or social media.  It is the message of the Gospel, and it comes from the Bible.  We must preach the gospel as loud and clear as possible in tumultuous times.  It may be that the turbulent times stir previously comfortable hearts to a new level of openness.  When those moments come, we must offer Jesus to a needy world. 

2. Only saying one thing can be a sign of weakness.  I know that our ministry is to preach the Gospel.  However, we also have some clauses in our job description that relate to being people of the truth.  In an age of disinformation, misinformation, malinformation, etc., we must speak the truth.  In an age of censorship, controlled media narratives, and the silencing of independent thinking, we need to promote informed and free thought.  Suppose our default position in public speech is to hide behind what is culturally acceptable.  For now, we can quote Bible verses because it is still safe to do so.  Why do we think we will later become bold clarions of truth when the societal pressure to conform becomes so much greater once tyranny takes a tighter grip on our throats?

3. We need to grow in discernment.  Too many are proclaiming a media-shaped worldview with some Bible verses attached.  There is probably a church in your town that is already fully there – sounding like their pulpit is a marginally more religious version of a BBC TV presenter.  God has not called us to offer insipid commentary on society with the odd tip of the hat to contemporary ideology.  We were called to think and proclaim biblically.  So read the Bible, then read the culture through the lens of the Bible (and not vice versa). 

We wouldn’t only read theology books from one agenda-driven publishing house, so don’t read society simply through the lens of the mainstream media’s agreed narrative.  Neither should we only read society through just one or two social media voices.  Let’s look for trustworthy sources.  That doesn’t mean checking to see if they are on the BBC, even if it once did.  Censorship should be a red flag to any thinker.  Look for who is being paid and who is losing their livelihood.  Look for who stands to gain and who is being silenced.  Let’s look for multiple trustworthy sources of information and set an example of being informed, thoughtful, and biblical in our discernment.

4. Have the courage to speak when silence is easier.  Can I be candid?  There have been times during recent years when I have found that many Christian leaders seem to be hiding behind the mantra of only preaching the Gospel.  It is easy to quote John 3:16 on social media.  But how many churches have gone along with the media narrative every step of the way, only to wonder later why they didn’t question more?  The easy choice today can mean I have reduced my credibility in a year or two.

5. What is our territory?  We have to be careful with politicised issues.  But don’t fall for the simplistic idea that every political matter is off-limits to us.  Last week, I was in a room where some people were asked what it was like to live under Soviet rule.  One answered about how they could not trust anyone.  Another spoke about never showing gladness outwardly.  Then an older man said, “We can never explain to our children what it was like because it was a spirit.”  There was a spiritual reality behind Communist rule.  There was an evil spirituality in Nazi rule too.  And if there is a “spirit of the age” at work in the ideological agenda of our day, then we cannot say that preachers should stay quiet.  Politics may be largely off-limits, but speaking God’s truth in the midst of a spiritual battle certainly is our territory.

6. Having courage does not negate the need for gentleness.  Sometimes, people hear a call for courage as a call for bombastic shouting.  Not at all.  We represent Christ, and we need to convey the nature of his character, as well as truth, in society.  But we should not underestimate what can be achieved in this world with gentle forcefulness.  (See my post on Solzhenitsyn’s “Live Not By Lies” from January.)

7. Pray and pray boldly.  As well as saying little to challenge the media narrative, it is also easy to pray as if that media narrative dictates reality.  God can do immeasurably beyond all that we ask or imagine.  In our private and public prayers, let us boldly pray for God to bring down those who exalt themselves, for God to expose those whose plans are for evil rather than good, and for God to break open hearts that seem so solidified against him.  The Third Reich was supposedly going to last a thousand years, but it was done in twelve.  Many prayed for that.  The impregnable Iron Curtain was brought down in my younger years.  Many prayed for that too.  And so it is with every variation of Communism, globalism, or religious takeover. Let’s pray that God would bring it down so that more can be spared the suffering and freely come to know him.

The Thirties – Part 2 (A Rapid Shift)

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The shift from the German Republic founded in 1919 to the Nazi’s Third Reich in 1933 was colossal.  Clearly, it was possible for things to shift so rapidly in that society.  Are there any parallels between then and now?  As I read ACG’s Inside Germany, so many statements jumped out to me:

  • “The state, in my opinion, belongs to the people only if all the people take part in the exercise of government and public authority.” (p120)  Is there not an increasing feeling of disconnect between the population and the people with ultimate power in our day? 
  • “The best laws are of little value when carried out haphazardly or reluctantly.” (p120)  Confidence in a great legal system can drain away when it seems like there are different rules for different people.
  • “Knives, pistols and explosives are dangerous weapons. To those, however, who are guided by ideals and who, in the political struggle, have not lost sight of human dignity and integrity, the weapons of slander, abuse and insidious intrigues are far more dangerous.” (p122) ACG resigned as Minister of the Interior of Prussia in 1930following a targeted hate campaign by communist and national socialist agitators.  A politically motivated cancel culture is not a new phenomenon, but it is a concerning one.
  • We might assume that the people of Germany in the 1930s knew all too well the history of the war in the 1910s.  And yet, it doesn’t take long for a generation to rise who are ignorant or deliberately misinformed.  Those born during, or just before, the Great War became the youngsters who were so uninformed and so easily steered towards serving Hitler’s goals just two decades later. “What did those youngsters know of the struggles, miseries and sacrifices in the bitter war years?  Those youths from whom the truth was deliberately withheld had not the slightest inkling of the splendid response of the Social Democrats, the Jews and others to the war needs of the nation.  How many of the young men and women who swallow the lies and deceits of the National Socialist propaganda, hook, line and sinker know . . .” (p362) How confident can we be today that the younger generation is properly educated about the threats to our society from political, ideological or religious groups?  The evidence would suggest that too many know all too little.
  • In Mein Kampf, Hitler wrote that “A lie, if big enough, always has an excellent chance . . . . The masses with their primitive and one-sided minds are more susceptible to a big lie than a little one.” It is troubling to see how confident many are today that they are not the victim of any big lies.  They might acknowledge the possibility, or even the likelihood, of lies being the fare of politicians and the media.  But could they be the victim of a big lie?  Of course not, because they would know if they were.  It is a strange self-delusion, and our world is full of it.

There are so many parallels between then and now.  More will emerge in subsequent posts, but this is a starter list to ponder and prayerfully consider.  And the question that hangs over it all, like a Zeppelin, is what could and should the church pastors do in a society that is leaning in a dangerous direction?

The Thirties – Part 1 (A Seismic Shift)

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At the height of restrictions during the times of Covid, I made a comment to a friend.  His response has stayed with me.  My comment made a specific comparison of a contemporary trend with 1930s Germany.  He immediately reacted and told me that we should never make such a comparison because it implied that the motives of certain influential people were as evil as Hitler himself.  I find censorship to be a huge red flag, and I felt like my thought process was being shut down.  A few years later, whether the situation warranted my comment is still up for discussion.  Perhaps, over time, we will know.  But my interest in 1930s Germany has continued.

What did they know?  And significantly, how did they respond during an era of multiplying warning flags?

Recently, I discovered Inside Germany, a book written by Albert C. Grzesinksi [herein ACG] – a member of the Social Democratic Party who helped to found the German Republic after the First World War.  Intriguingly, he published the book in 1939 without the benefit of hindsight.  After six years of the Third Reich, he wrote without knowing what would unfold in the next six years. The horrors of Nazi Germany during the Second World War, especially the “Final Solution” to the “Jewish problem,” were eventually revealed to the world.  But what about before the war?  How did the German Republic become the Third Reich?  How did so many accept such a rapid transition from liberal democracy to tyrannical evil?  It is a fascinating read.  And maybe, a century later, there could be lessons for us as we pray for our world, influence Christians and lead churches in a time of potentially tectonic political shifts.

The German Republic was quite an achievement after the devastation of the Great War of 1914-18.  On the 31st of July, 1919, the National Assembly in Weimer “gave the German people a constitution that was one of the most liberal, progressive and inspiring documents in the history of the world.  On the 23rd of March, 1933, the parliament of the same republic passed an empowering act which concentrated all powers in the hands of Hitler, and which wrote finis to German democracy and the liberal republic.” (p357)  Strikingly,  ACG wrote, “Those two dates . . . mark Germany’s road to Golgotha, the road to the crucifixion of the German people under the Nazi swastika.” (ibid.)

It would be easy to assume that Germany, after WWI, simply rebuilt itself, leading to WWII.  Not so.  The Germany of 1919 had to be radically changed to become the Third Reich of 1933 and following. “Seemingly by a stroke of the pen, political liberties were achieved which not even the boldest optimists and democratic dreamers of Germany had dared to envision. Germany became a state of, by and for the people; a democratic fatherland dedicated to the needs and aspirations of the working masses.” (p358)  And it is that seismic shift from liberal democracy to totalitarian tyranny that intrigues me.  How can that happen so quickly?  And, if you will indulge a series of posts about Nazi Germany, I’d like to ponder what it might mean for how we preach and influence both church and society in our tumultuous times?

7 Defining Moments in Your Sermon – Part Four

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We have thought about two moments before the sermon starts, two in the introduction and two in the body of the sermon. 

What about the conclusion?  Let’s go there for the final defining moment:

7. The landing – We know the end of the message is important.  During preparation, we might have prayed and dreamed of a huge revival breaking out.  During delivery, we might just be desperate to be finished and away from the microphone.  But between those two extremes we can see that the conclusion does matter.  There is both the quality of the landing and the fact of the landing.  The quality is determined by both tone and content.  It is a chance to review the main points of the message, to restate the main idea again, and to bring a sense of conclusion to the whole.  The tone can be encouraging, upbeat, hopeful, and faith-stirring rather than critical, harsh and guilt-trippy.  As well as the quality, there is also the fact of landing.  Arrive.  Get there.  Stop talking.  Don’t elongate the message in the hope that your fourth attempted landing will prove to be better than the first three.  Robinson used to say that it is best to end a sentence or two before people expect you to end. Review, encourage, finish. 

So there we go, seven defining moments of the sermon.  But I need to add one more:

Bonus – Clearly stating the main idea.  Of course, no matter how hard I try to point away from the obvious moments to some that people may not be aware of, I still feel the need to underline the importance of a well-defined main idea in the message.  Too many preachers preach without it.  The main idea needs to be clarified by the preacher, otherwise it will be hastily cobbled together in the minds of your confused listeners.  It is your job to make sure the message is coherent.  Nothing holds a message together so well as an accurately defined main idea.

What would you add to this list?  What are the defining moments in a sermon?

7 Defining Moments in Your Sermon – Part Three

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We have thought about the pre-sermon moments that impact the preaching event and considered a couple of aspects of the introduction.  Now, let’s consider a couple of moments that can define the impact of the message from within the body of the sermon.  Obviously, the points are important, the text’s explanation is critical, and so on, but that is what we tend to focus on.  Here are two surprisingly significant moments to consider:

5. Every transition – It could be argued that transitions separate good communicators from average ones.  It is natural to focus on the content of the points, but it is a step up to be aware of how you move from one to the next.  It is like having a passenger riding behind you on a motorcycle.  They will tend to stay with you in a straight line, unless you accelerate too fast.  But you really need to slow down through the turns.  The same is true when you preach.  A good transition can achieve so many good things: a review of what’s been said, an encouraging conclusion to a point, a reminder of progress in the message, a preview of what is to come, a chance to re-engage for the distracted listener, an opportunity to reinforce the main idea, a moment of pause for an overwhelmed listener, and so on.  Or you can clumsily jump into your next point and leave people confused as to what happened to the other point, why you are talking about this, how it relates, and so on.  Pay attention to every transition; your message will be more helpful for more people.

6. The Interruption or Surprise – We do not preach in a vacuum-sealed box that can be completely controlled.  It is an environment with many variables.  Let’s categorise them as either public or private.  The public ones interrupt everyone’s experience.  The phone ringing, the child crying, the jackhammer starting, the gunshot (hopefully not).  Some are minor, some are more significant.  You have to decide at the moment how to handle it.  Be careful not to draw attention to someone feeling awkward about their phone or baby or to press on through something worthy of a pause.  I’ve seen a preacher totally undermine his credibility and sermon by a harsh and unkind response to an accidental interruption.  I’ve also seen a preacher try to press on, oblivious to the passed-out person being carried out of the congregation.  The first should have been more gentle, the second would have done well to notice, pause and pray for the person.  I don’t remember either of the sermons, but years later, I remember the interruptions and the response from the preacher.

Then there are the private interruptions.  That is the thought that suddenly presents as you are preaching.  Maybe a new illustration.  Maybe a warning flag about using a planned illustration.  Perhaps an extra thought that could be added, or a new direction for the application.  A beginning preacher may not be able to imagine any internal dialogue while preaching because the whole experience is so consuming and overwhelming.  But actually, there can be quite a wrestle going on inside a preacher while the sermon continues to be preached.  Don’t automatically discount every thought and press on through the notes.  Neither should you take every thought as a Spirit-led and anointed change of direction.  You have to prayerfully and humbly process as you go.  You won’t always get it right, but you will do well to lean towards the love of God and others in every decision you make (and keep an eye on the clock, too, as an act of love for the children’s workers and people who brought a first-time guest!)

7 Defining Moments in Your Sermon – Part Two

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As we work through this list of seven defining moments in the sermon, we have so far thought only about the unseen preparation of all involved and the first impressions before the sermon really starts.  Now let’s consider two that are part of the introduction to the message:

3. The motivation to listen – Most sermons will have the same elements: a beginning, a middle, an end, a Bible passage explained and applied, and some illustrative material to help communicate.  Now, all of these standard elements can be better or worse.  But they tend to be present.  However, the motivation to listen is by no means guaranteed.  It is not guaranteed from the listener’s side, and it is not guaranteed in the details of the sermon.  How could it be missed?  Easily.  Too many preachers assume that their listeners are interested in Elijah’s encounter with a widow or Paul’s answer to the church’s question.  And too many introductions offer something less than motivation. 

We can easily settle for familiarity or interest.  Familiarity introductions are the ones that refer to something we all experience – you know, going upstairs and forgetting what you went up to get.  Everyone smiles and relaxes a bit.  Then, the message continues as if that connection is enough.  Or interest introductions are the ones that raise eyebrows with an interesting tidbit – you know, that it is impossible to lick your own elbow.  Some knew that, some didn’t, some try it, etc.  And the message moves on.  Familiarity introductions and interesting introductions are probably better than just launching into 1 Kings 19 and its background, but better by far would be an introduction that makes listeners want to hear what is coming. 

Inasmuch as you are able, motivate listeners to listen.  Robinson used to talk about surfacing a need in your listeners that the passage would then be able to address.  Use your introduction to grab their attention, convince them that they need what this passage is going to show them, and win their hearts to be open to you as you lead them into the passage.

4. The overview – At the end of the introduction, it is easy to skip the overview.  Generally, you should not skip it.  Give people a sense of the shape of the message.  We are going to see the problem described, and then the solution.  Or Paul gives three truths that we will look at together.  Or the passage comes to us in two chunks, verses 1-5 and verses 6-9.  Or we will see the transformation we need is coming, the triumph over death is certain, and the therefore that changes how we live – the transformation, the triumph, and the therefore.  The overview can be detailed or a very high-level glimpse, but if it is missing, the listeners are slightly in the dark as to where the message is headed.  If your message is an inductive shape, then make sure the question that is going to be answered is clear: what is the critical ingredient that we need if we are to have a ministry like the master?

Feel free to comment about introductions – what works well?  What do you hear that doesn’t connect or help the listener?  Introductions are critical to the effectiveness of a sermon.  Next time, we will look at two more defining moments in the sermon.

7 Defining Moments in Your Sermon

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As you preach, there are numerous defining moments.  That is, pivotal decisions or moments that will multiply the impact of the sermon.  The whole sermon matters, of course.  You can’t expect one great line to do great work when it is packaged in fluff.  But while you work on the whole sermon, remember that there are some defining moments that could make or break it.

1. The unseen preparation (yours and theirs!) – Whatever happens during the sermon itself is really just the final part of a process.  There has been a whole lot of unseen preparation before the moment of delivery.  Of course, there have been the ups and downs of sermon preparation for you, the preacher.  The prayer, the study, the wrestling with word choices, the hunting for illustrative material, the interruptions, the storm, and the calm inside you and in your study.  The journey to the pulpit may have been arduous, or somehow serene, but hopefully God has been at work in you before he will work through you. And I am only describing the last few days, but God has been at work for years.  However, the sermon is not just about the preacher.  How has God been stirring the listeners?  Providential circumstances, carefully timed conversations, quiet questions inside, or overwhelming challenges without.  It is not unusual for a sermon to touch a nerve that was only sensitized in the preceding days.  “How did the preacher know that about me?”  Often, the preacher didn’t.  But someone did.  It is helpful to remember that a lifetime of preparation is brought into the sermon from all sides, and only God can be aware of that, let alone influential in it!

2. The first moments of the introduction – It is hard to overstate the importance of the first moments.  I don’t mean the introduction.  I mean the first impressions.  Do you seem comfortable, or nervous, or indifferent, or agitated?  Will listeners get the sense that you have something to say that is worth their focus and time to listen?  Will people who have never heard you before feel welcomed and engaged?  Will regular listeners sense that you are well prepared, or will they get the sense that you are somehow “off” this week?  Remember, humans are wired relationally.  When you sit at a table in a restaurant, you know whether you like the server before you have a chance to evaluate your first interaction.  Sometime, watch a video of yourself.  Watch up until your first word.  Prayerfully and conversationally evaluate (that is, ask God what he thinks, and ask someone else what they notice – don’t just trust your own perspective).  Then watch the first couple of sentences, and evaluate again. 

We will continue this list of defining moments in your sermon next time, but feel warmly invited to comment with any that are on your mind!