A look at Lloyd-Jones’ sermon

DML-J’s sermons are precious pieces of literature and are, as Brencher notes, “warmly awaited.”[1] Brencher also says that “[O]ver 1,600 cassette recordings are currently available through the Recordings Trust and an estimated fifty to seventy-five other sermons are in private circulation or are distributed through Christian bookshops.”[2] The wide circulation of DML-J’s sermons and its world-wide reach and acceptance shows the rich content and the sound theology upon which DML-J built his sermons. In this part of the paper, I want to look closely at one of DML-J’s sermon on Isaiah 40. I want to point out and discuss the evangelistic tone of DML-J’s sermons that led the congregations which he pastored to experience a great numerical growth. It is true that not all DML-J’s sermons were evangelistic. He preached verse-by-verse on the book of Romans for thirteen years and on the book of Ephesians for eight years. This method of preaching was not for non-Christians or new converts, but for the mature Christians of his congregation. He preached on Romans every Friday night and on Ephesians every Sunday morning. However, on Sundays evening, DML-J switched his focus and deliberately preached evangelistic sermons. No wonder Sunday nights were when Westminster Chapel reached its greatest attendance. Robert Strivens mentions an attendance of around two-thousand people.[3] Thus, more than a preacher, DML-J saw himself as an evangelist. He perceived the importance to preach not only to feed Christians but first and foremost to rescue non-Christians from eternal damnation. Here are DML-J’s words on the importance of evangelism and evangelistic sermons, quoted from Strivens: ‘“the work of evangelism is to be done regularly by the local church and not by sporadic efforts and campaigns,’ ‘[W]hen the local church has a spirit of evangelism, members tell others about Christ, and through personal contact among friends, acquaintances and business associates bring many into the church.”[4] Preaching from John 17, he just said, “we must recognize that the plain and clear teaching of Scripture is that every single Christian person is an evangelist.”[5] These words reveal the passion of DML-J for evangelism and evangelistic sermons. For the sake of illustrating this point, it is important to show how the evangelistic tone of DML-J’s sermons functioned.

Now, let us turn our attention to a sermon he wrote on Isaiah 40: 3-5 entitled “The Only Way,”[1] which was recently published (2005) by The Banner of Truth Trust along with eight other sermons on Isaiah 40. This sermon was published in a book entitled The All Sufficient God, Sermons on Isaiah 40.

The Only Way (Isaiah 40: 3-5)

Introduction:

DML-J’s introduction reminds his hearers that all humanity is sinful and has prejudice. However, part of this prejudice comes from the devil’s work towards humans. He blames the devil for filling people’s minds with prejudice against God, against the Lord Jesus and against the Christian Faith. The devil is responsible for deceiving Christians regarding the content of Christian message.
Since this sermon was preached as a series of sermons on Isaiah 40, this introduction reminds DML-J’s hearers about verses one and two of Isaiah 40, preached previously. Here we see the benefits of sermon series preached to the same congregation. It provides a better understanding of the book in its larger context.

Application:

He connects his introduction about the devil deceiving people and about what Christianity really is by saying that “the message of Christianity is the great announcement that the warfare is ended, that our iniquity is pardoned and, above all, that there are great blessings for us, double blessings, infinitely more than all the guilt of our sin and all the punishment that we so richly deserve.”[2]

First movement:

HOW IS IT POSSIBLE TO RECEIVE THE PARDON AND BLESSINGS OF GOD?

Since:
· People are tired of the warfare (referring to World War II), exhausted, and disappointed. They are missing the hope of a better future.
· People are also desperate to receive God ‘s forgiveness , but usually do not know how to find it.

Application:

“Do you desire this blessing from God? Or do you think you have had the blessing of salvation? Do you regard yourself as a Christian?
DML-J, after asking a series of rhetorical questions, interacts with his listeners through what one may call the “Christian test.” He asks how important Jesus is in their lives and if Jesus is their Savior. He acknowledges that many people rely only upon the love of God without ever mentioning Jesus Christ.

Present Active Indicative (PAI) statement:

“…but they [blessings and assurance of salvation] only come in and through the Lord Jesus Christ. There is no salvation apart from him.”

Explanation of the text:

He quotes the first part of verse three in the text of Isaiah 40: “The voice of him that crieth in the wilderness.” He then says, “That is how salvation will come. The Lord will come and without this Lord there is no blessing.” DML-J connects the Old Testament with the New Testament and links Isaiah’s prophecy with the promised Messiah revealed in the new covenant.

Lived experience:

He mentions the great philosophers, religious leaders and teachers that the world has produced. He mentions Plato, Socrates, Aristotle, Buddha, and Confucius. He points out the value of their teachings such as utopias, good living, and idealism. He ends up showing that this is common to all religions. Christians, however, have something unique. Christians’ uniqueness is the uniqueness of Jesus Christ.

Explanation of the text:

Here, DML-J explains the last part of verse three. His emphasis is on God who is coming to earth with a great mission.

Illustration:

Usually kings, when traveling from one place to another, sent people before them to prepare their way. People were sent to repair damaged roads or even to build new ones. He connects this illustration directly to the words of Isaiah 40.3.

Cross-reference:

The idea that the Bible explains the Bible is present in this sermon. DML-J quotes several New Testament passages that characterize what Christianity is and relate them to the first coming of Jesus. The passages used at this point of the sermon are Galatians 4:4-5 and John 3:16.

DML-J spends a relatively long part of his sermon trying to correct the wrong views on what Christianity is all about. He addresses it mainly to people that do not know about Jesus’ first coming and are waiting for his second. His goal is to make people realize that Jesus is the only way and means for salvation. DML-J makes very clear that there is no salvation apart from him. He emphasizes, “Jesus is central; Jesus is essential. It is entirely in him.”[3]

Second movement:

WHAT IS ESSENTIAL BEFORE THE BLESSINGS OF GOD COME TO YOU AND TO ME?

At this point, DML-J narrates the entire nativity story, linking it to Isaiah’s words, “the glory of the Lord shall be revealed.”

PAI statement:

“You cannot be blessed, you cannot be forgiven, there is no redemption, no new life, for you unless you see that God sent his only Son into the world.”[4]

Application:

“He [Jesus] is the new highway along which alone God’s blessing can come. And it is essential to believe that. You and I must believe that before we can receive this blessing.”[5]

Second PAI statement in this movement:

“…this new way is also equally essential before the Son of God can come into your heart and into your life and mine.”

Explanation of the text:

DML-J is getting close to the end of his sermon, and now his emphasis is on repentance. He will quote and explain several New Testament texts that focus on repentance, beginning with John the Baptist who is the one to whom Isaiah directly prophesied.

Application:

“You must repent, said John. You must realize that you are sinners in the sight of a holy God. You must give up making any excuse for yourself and give up relying upon any goodness that belongs to you or to anybody else. You must realize that, face to face with God, you are a miserable, wretched, vile sinner, deserving hell and nothing else. And you must admit and confess that to God, and then, and then only, will you be ready to receive him.”[6]

Conclusion:

DML-J’s conclusion is an attempt to bring upon all his hearers potential repentance. He tries to bring all his audience to realize their necessity of a Savior. He talks in general terms, not making distinction of who is or who is not Christian; for him, all the assembly needs to repent. For DML-J everyone needs a new heart given by Jesus. Morality and religiosity do not save, but only deceive. He ends this way: “Are you a child of God? The only condition is the utter, absolute recognition of your desperate, helpless need, and of what he has done and what he can do for you and in you – what he will do if you but ask him to do it. Ask him now.[7]

[1] David M. Lloyd-Jones, The all-sufficient God : sermons on Isaiah 40 (Edinburgh: Banner of Truth Trust, 2005), 19-32.
[2] Lloyd-Jones, The all-sufficient God : sermons on Isaiah 40 20.
[3] Lloyd-Jones, The all-sufficient God : sermons on Isaiah 40 26.
[4] Lloyd-Jones, The all-sufficient God : sermons on Isaiah 40 28-29.
[5] Lloyd-Jones, The all-sufficient God : sermons on Isaiah 40 29.
[6] Lloyd-Jones, The all-sufficient God : sermons on Isaiah 40 31.
[7] Lloyd-Jones, The all-sufficient God : sermons on Isaiah 40 32.
[1] Brencher, Martyn Lloyd-Jones (1899-1981) and twentieth-century evangelicalism 233.
[2] Brencher, Martyn Lloyd-Jones (1899-1981) and twentieth-century evangelicalism 233.
[3] Robert Strivens, "The Evangelistic Preaching of Martyn Lloyd-Jones : Lessons for Today," FOUNDATIONS (0144378X)(2007): 5.
[4] Strivens, The Evangelistic Preaching of Martyn Lloyd-Jones : Lessons for Today 6.
[5] Strivens, The Evangelistic Preaching of Martyn Lloyd-Jones : Lessons for Today 6.

Note: Copy of this material is allowed and free, since the source is cited / A reprodução dos textos é permitida e gratuita, desde que citada a fonte.

Rodrigo Serrao

A Summary of David Martyn Lloyd-Jones’ life

David Martyn Lloyd-Jones (1899 – 1981)
“Preaching is theology coming through a man who is on fire”[1]

David Martyn Lloyd-Jones (DML-J) was the second child born to Henry and Magdalene Lloyd-Jones and became world famous for his emphasis on the expository preaching of the gospel. He lived a long life of servitude to the gospel and to the church until he died of cancer[2] on March 1, 1981 in his own house while sleeping.
DML-J was born on December 20, 1899, in the city of Cardiff, South Wales. He was a bright child and in 1911 he won (second place in the examinations[3]) a scholarship to study at Tregaron Grammar School.[4] The school was four miles away from Llangeitho – a small Welsh-speaking community that his family had moved to in 1906. However, the Lloyd-Jones family did not stay at Llangeitho for too long. In 1914, after his father’s business had bankrupted, they moved to London, subsequent to an attempt to move to Canada.[5] In London, DML-J passed the examination and interview for admission at St. Bartholomew’s Hospital and in 1916 he became a medical student. His admission to the medical school at the age of sixteen gained the attention of a Welsh newspaper that “under the heading ‘Llangeitho,’ announced that ‘an old Llangeitho boy, David Martyn Lloyd-Jones, at the London University Senior School examination, passed in seven subjects and gained distinction in five.’”[6] By the age of twenty three years old DML-J earned his MD researching on “subacute bacterial endocarditis.”[7] In 1923 DML-J began to work for Lord Horder as Chief Clinical Assistant. As John Peters says, “in his twenties he was academically successful, with excellent prospects.”[8] He continued working for Lord Horder until 1927 when he resigned his position in order to become a minister of the gospel.

During his time with Lord Horder, he began attending a Presbyterian church. While attending this church, DML-J met Dr. Tom Phillips who would become his father-in-law. At some point in this period, DML-J had a conversion experience. Brencher puts his experience this way: “Some time in 1923, the exact date is not known, he [DML-J] reached an evangelical experience of the gospel when the ‘Holy Spirit quickened me and awakened me to the realization of certain profound and vital truths taught in the Bible.’”[9] However, this quickening of the Holy Spirit in DML-J’s life was not what caused him to enter the ministry. The real cause is not clearly known[10] despite an article from The People in 1939 where DML-J says, “I felt called to the ministry. In deference to my father’s wishes, however, I took up medicine instead. But the first chance I had I went back to my first love.”[11] On the other hand, Murray mentions that DML-J went through a deep struggle over the issue of abandoning medicine. In Preaching and Preachers, DML-J writes extensively about the call to preach. For him, the role of delivering a message cannot be executed by any Christian who decides to preach by his own will. The preacher must receive a call to preach, however, he states “[T]his whole question of the call is not an easy matter; and all ministers have struggled with it because it is so vitally important for us.”[12] In this regard, DML-J’s struggle to enter the ministry led him to lose over twenty pounds in eighteen months.

In the same year that he left his career as a physician to become a minister, he got engaged to Bethan Phillips, daughter of Dr. Tom Phillips. On January 8th, 1927 DML-J and Bethan got married at Charing Cross Chapel in London. After their honeymoon, DML-J and his wife moved to Aberavon, where he became the leader of the Forward Movement Mission at Sandfields.[13] When DML-J arrived in Aberavon, the congregation had no more than ninety-three members. However, due to the evangelistic tone of DML-J’s sermons, the congregation grew to “530 with an attendance of about 850.”[14] During the time that DML-J preached in Sandfields, the doors of the church had to be opened two hours before the service began. Brencher quotes Rhys Davies saying that he had “never seen a building so unhygienically packed. The ground floor and extensive gallery steamed with bodies that were piled up to the walls in a warmth that was stifling.”[15]

Even though the church was experiencing a revival, DML-J’s position in this regard was very sober and revealed a profound dependence on God as the one who creates revivals. In a sermon preached in 1930 DML-J said regarding revivals, “[P]ray for revival? Yes, go on, but do not try to create it, do not attempt to produce it, it is only given by Christ himself. The last church to be visited by a revival is the church trying to make it.”[16] For him, man-made “revivals” are not genuine and the church that continuously pray for revivals does not know its mission. Furthermore, to fall on this kind of mistake is not a minor problem. DML-J regarded as a great error the attempt to convert people by men’s efforts. Perhaps part of DML-J’s view on this matter is due to his deep Calvinistic side and Reformed tradition. The results of DML-J’s preaching were not only felt in his congregation. Very early in his ministry, other churches and denominations began to invite him to preach. Commenting on his time in Aberavon in his book Preaching and Preachers DML-J says: “I have always traveled a great deal between the Sundays and preached elsewhere. While in South Wales I generally preached twice on Tuesdays and Thursdays [...].”[17] Murray gives a list of places that DML-J visited to preach in his first year of ministry alone. The list includes:
Ammanford, Aberdare, Aberkenfig, Aberystwyth, Abergavenny, Briton Ferry, Blackwood, Barry, Bridgend, Bethany, Brynamman, Brecon, Blaenavon, Carmel (Aberavon), Cardiff (Cathedral Road), Cardiff (Memorial Hall), Cardiff (University C.U.), Cwmavon, Cross Hands, Crickhowell, Caerphilly, Cwmbwrla, Kenfig Hill, Ferndale, Glyn Neath, Gilfachgoch, Haverfordwest, Llantrisant, Laleston, Llangeitho, Llanharan, Morriston (F.M.), Maestêag, Neath (F.M.), Newcastle Emlyn, Pyle, Pontrhydyfen, Porthcawl, Penclawdd, Pwllheli, Porth, Pencoed, Resolven, Swansea (Argyle), Swansea (Rhyddings), Swansea (Baptist), Skewen, Tonypandy, Taibach (Wes.), Treorchy, Treharris, Tonyrefail, Tonpentre, Ystradgynlais.[18]
In 1932, DML-J visited North America (Canada and United States) for the first time. In Canada, he preached during nine weeks (on Sundays) at Sherbourne Street Presbyterian Church. According to Brencher, the congregation during DML-J’s visit grew to such an extent that people were sitting at the pulpit stairs. In the United States, DML-J was invited to preach at the Chautauqua conference. This conference was not for evangelicals only and DML-J was not among the famous speakers at the conference; however, by the end of the conference, DML-J preached to almost six thousand people.[19] DML-J’s fame was ascending faster than anyone could imagine. Brencher makes reference to the article published in 1935 by The Christian and re-published in 1980 by Christianity Today about DML-J’s continually growing fame. The article mentions that DML-J was the closing speaker “at a Great Demonstration at the Royal Albert Hall, London, under the auspices of the Bible Testimony Fellowship in which he was introduced by George Gordon, second Marquess of Aberdeen, as one of Christ’s physicians.”[20]
Before DML-J stood up to preach at the Albert Hall, Dr. G. Campbell Morgan (pastor of Westminster Chapel – one of the largest nonconformist churches in London) came to him and said “I’ll tell you in the presence of my Maker that no one and nothing would have made me come out on a night like this but you.”[21] The very next day, DML-J received a letter from Dr. Morgan inviting him to preach at Westminster Chapel. In 1938, DML-J was invited to become the associate pastor at Westminster, a position that he held until 1943. In 1943, Dr. Morgan retired from his position as the senior pastor at Westminster Chapel, leaving DML-J as the only pastor of the church. Murray points out that the transition from Dr. Morgan to DML-J was not smooth. Some influential members did not like the former physician’s style of preaching. There was even a particular group of liberals within the church that tried to expel him.[22] However, none of these groups succeeded, and DML-J led Westminster Chapel to a great numerical growth. In 1950, Westminster Chapel reached its peak in number under DML-J. On special occasions the church had an attendance of 2,500 people, and during regular Sundays the attendance was more than 1,500.

In 1968 DML-J retired from Westminster Chapel to dedicate himself to writing. Murray recalls DML-J’s words about his decision to retire: “What really drove me to retire from Westminster was not so much my illness as the fact that I had been there for 30 years and that I have felt increasingly that I must put into book form more of the material that I have accumulated – for example, I am anxious to print what I have tried to do on the Epistle to the Romans among others.”[23]

The year after DML-J announced his retirement, he gave his last series of lectures in the United States at the Westminster Theological Seminary in Philadelphia. The result of these lectures became a book entitled Preaching and Preachers published in 1972.
In 1981, Dr. David Martyn Lloyd-Jones died in his residence while sleeping. His death was, for many, the end of an era of great preachers. He is considered one of the greatest preachers of the twentieth century. Brencher notes that “[A]bout fifty Lloyd-Jones titles are currently in print in Britain from around seven different publishers.”[24] He also says “Marty Lloyd-Jones is not a man to be dismissed.”[25]

Endnotes:
[1] David M. Lloyd-Jones, Preaching and preachers (Grand Rapids, Mich: Zondervan Publishing House, 1972), 97.
[2] John Brencher, Martyn Lloyd-Jones (1899-1981) and twentieth-century evangelicalism (STUDIES IN EVANGELICAL HISTORY AND THOUGHT; Carlisle, Cumbria, U.K. ; Waynesboro, Ga: Paternoster Press, 2002), 6.
[3] John Peters, Martyn Lloyd-Jones, preacher (Exeter: Paternoster, 1986), 15.
[4] Robert L. Penny, "An examination of the principles of expository preaching of David Martyn Lloyd-Jones [microform]" (D.Min., Harding Graduate School of Religion, 1980), 16.
[5] DML-J’s father briefly visited Canada, but concluded that he was too old to move to the New World. Penny, An examination of the principles of expository preaching of David Martyn Lloyd-Jones [microform] 17.
[6] Iain H. Murray, David Martyn Lloyd-Jones : the first forty years, 1899-1939 (Edinburgh ; Carlisle, Pa: Banner of Truth Trust, 1982), 39.
[7] Brencher, Martyn Lloyd-Jones (1899-1981) and twentieth-century evangelicalism 9.
[8] Peters, Martyn Lloyd-Jones, preacher 16.
[9] Brencher, Martyn Lloyd-Jones (1899-1981) and twentieth-century evangelicalism 11.
[10] Brencher, Martyn Lloyd-Jones (1899-1981) and twentieth-century evangelicalism 11.
[11] Brencher, Martyn Lloyd-Jones (1899-1981) and twentieth-century evangelicalism 11.
[12] Lloyd-Jones, Preaching and preachers 104.
[13] Penny, An examination of the principles of expository preaching of David Martyn Lloyd-Jones [microform] 18.
[14] Penny, An examination of the principles of expository preaching of David Martyn Lloyd-Jones [microform] 19.
[15] Brencher, Martyn Lloyd-Jones (1899-1981) and twentieth-century evangelicalism 15.
[16] Murray, David Martyn Lloyd-Jones : the first forty years, 1899-1939 204.
[17] Lloyd-Jones, Preaching and preachers 3.
[18] Murray, David Martyn Lloyd-Jones : the first forty years, 1899-1939 183.
[19] Brencher, Martyn Lloyd-Jones (1899-1981) and twentieth-century evangelicalism 17.
[20] Brencher, Martyn Lloyd-Jones (1899-1981) and twentieth-century evangelicalism 17.
[21] Penny, An examination of the principles of expository preaching of David Martyn Lloyd-Jones [microform] 20.
[22] Iain H. Murray, David Martyn Lloyd-Jones : the fight of faith 1939-1981 (Edinburgh: Banner of Truth Trust, 1990), 100.
[23] Murray, David Martyn Lloyd-Jones : the fight of faith 1939-1981 599-600.
[24] Brencher, Martyn Lloyd-Jones (1899-1981) and twentieth-century evangelicalism 233.
[25] Brencher, Martyn Lloyd-Jones (1899-1981) and twentieth-century evangelicalism 233.


Note: Copy of this material is allowed and free, since the source is cited / A reprodução dos textos é permitida e gratuita, desde que citada a fonte.

Rodrigo Serrao