After I had preached about three weeks in the vicinity of Exmouth, I went to Teignmouth expecting to stay there ten days to preach the Word among the brethren. One young woman came to know Jesus Christ as her Savior that first evening. This blessed me because none of the resident ministers liked the sermon. The Lord judges so differently from man!
The next week, after preaching daily in the chapel, I was asked to stay and be their minister. Because of certain opposition, I decided to stay until I was formally rejected. I preached again on the Lord's day, although many did not enjoy hearing my sermon. Some people left and never returned. Others came to the chapel who had not been in the habit of attending before I came. A spirit of inquiry and a searching of the Scriptures suddenly began. People wanted to know whether the things I said were true. Most importantly, God set His seal of approval on the work by converting sinners.
I preached at this chapel as a visiting minister for twelve weeks. During this time, without my asking, the Lord graciously supplied my worldly needs through two brothers. When the twelve weeks were over, the eighteen member church unanimously invited me to become their pastor.
I now changed my opinion about the best method of preparing for public ministry of the Word. Rather than presuming to know what is best for the hearers, I ask the Lord to graciously teach me the subject I should speak about, or the portion of His Word I should explain. Sometimes will have a particular subject or passage on my mind before asking Him. If, after prayer, I feel persuaded that I should speak on that subject, I study it, but still leave myself open to the Lord to change it if He pleases.
Frequently, however, I have no subject in my mind before I pray. In this case, I wait on my knees for an answer, trying to listen for the voice of the Spirit to direct me. Then, if a passage of subject is brought to mind, I again ask the Lord if this is His will. Sometimes I ask repeatedly, especially if the subject or text is a difficult one. If after prayer, my mind is peaceful about it, I take this to be the text. But I still leave myself open to the Lord for direction, in case He decides to alter it, or if I have been mistaken.
Sometimes I still do not have a text after praying. At first I was puzzled by this, but I have learned to simply continue with my regular reading of the Scriptures, praying while I read for a text. I have had to read five, ten, even twenty chapters before the Lord has given me a text. Many times I have even had to go to the meeting place without a subject. But I have always obtained it, perhaps, only a few minutes before I was going to speak.
The Lord always helps me when I preach, provided I have earnestly sought Him in private. A preacher cannot know the hearts of the individuals in the congregation or what they need to hear. But the Lord knows; and if the preacher renounces his own wisdom, he will be assisted by the Lord. But if he is determined to choose a subject in his own wisdom, he should not be surprised when he sees little fruit resulting from his labors.
When I have obtained the text in the above way, whether it is a verse or a whole chapter or more, I ask the Lord to graciously teach me by His Holy Spirit while I meditate over the passages. I write down notes as the Word is opened to me to see how well I understand the passage. It is also useful to later refer to what I have written.
I seldom use any other study aids besides the Scriptures and some good translations in other languages. My chief help is prayer. Whenever I study a single part of divine truth, I always gain some light about it after praying and meditating over it. Extensive prayer is often difficult because of the weakness, of the flesh, physical infirmities, and a full schedule. But no one should expect to see much good resulting from his labors if he does not spend time in prayer and meditation.
I then leave myself entirely in the hands of the Lord, asking Him to bring to mind what I have learned in my prayer closet. He faithfully does this and often teaches me more while I am preaching. The preparation for the public ministry of the Word is even more excellent than preaching in church. To live in constant communion with the Lord, and to be habitually and frequently in meditation over the truth is Its own reward.
Expounding the Scriptures is most beneficial, especially when studying a whole gospel or epistle. This may be done either by entering minutely into the meaning of every verse or by giving the main points and leading the hearers to see the overall meaning of the whole book. Expounding the Scriptures encourages the congregation to bring their Bibles to church, and everything that leads believers to value the Scriptures is important.
This method of preaching is more beneficial to the hearers than if, on a single verse, some remarks are made so that the portion of Scripture is scarcely anything but a motto for the subject. Few people have grace to meditate for hours over the Word. Thus, exposition may open the Scriptures to them and create in them a desire to meditate for themselves. When they again read over the portion of the Word which has been expounded, they will remember what has been said. Thus, it leaves a more lasting impression on their minds.
Expounding large portions of the Word, such as an entire gospel or epistle, leads the teacher to consider portions of the Word which he might otherwise overlook. This keeps him from speaking too much on favorite subjects and leaning too much to particular parts of truth-a tendency which will surely sooner or later injure both himself and his hearers.
Simplicity in expression is of utmost importance. The teacher should speak so that even children and people who cannot read may be able to understand him, as far as the natural mind can comprehend the things of God. Every congregation has people of various educational and social backgrounds. The expounder of the truth of God speaks for God and for eternity. It is unlikely that he will benefit the hearers unless he uses plain speech.
If the preacher strives to speak according to the rules of this world, he may please many, particularly those who have a literary taste. But he is less likely to become an instrument in the hands of God for the conversion of sinners or for the building up of the saints. Neither eloquence nor depth of thought makes a truly great preacher. Only a life of prayer and meditation will render him a vessel ready for the Master's use and fit to be employed in the conversion of sinners and in the edification of the saints.
The anointing of the Holy Spirit helps me greatly when I preach. I would never attempt to teach the truth of God by my own power. One day before preaching at Teignmouth, I had more time than usual, so I prayed and meditated for Six hours in preparation for the evening meeting. After I had spoken a little while, I felt that I was speaking in my own strength rather than God's power. I told the brethren that I felt as though I was not preaching under the anointing and asked them to pray. After I continued a Little longer, I felt the same and therefore ended my sermon and proposed that we have a meeting for prayer. We did so, and I was particularly assisted by the Holy Spirit the next time I preached.
I am glad that I learned the importance of ministering in God's power alone. I can do all things through Christ, but without Him, I can accomplish nothing.
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George Mueller (1805 - 1898)
A Christian evangelist and Director of the Ashley Down orphanage in Bristol, England, cared for 10,024 orphans in his life.[2] He was well known for providing an education to the children under his care, to the point where he was accused of raising the poor above their natural station in life. He also established 117 schools which offered Christian education to over 120,000 children, many of them being orphans. Through all this, Müller never made requests for financial support, nor did he go into debt, even though the five homes cost over £100,000 to build. Many times, he received unsolicited food donations only hours before they were needed to feed the children, further strengthening his faith in God. For example, on one well-documented occasion, they gave thanks for breakfast when all the children were sitting at the table, even though there was nothing to eat in the house. As they finished praying, the baker knocked on the door with sufficient fresh bread to feed everyone, and the milkman gave them plenty of fresh milk because his cart broke down in front of the orphanage.On 26 March 1875, at the age of 70 and after the death of his first wife in 1870 and his marriage to Susannah Grace Sanger in 1871, Müller and Susannah began a 17-year period of missionary travel. Müller always expected to pay for their fares and accommodation from the unsolicited gifts given for his own use. However, if someone offered to pay his hotel bill en route, Müller recorded this amount in his accounts. He travelled over 200,000 miles, an incredible achievement for pre-aviation times. His language abilities allowed him to preach in English, French, and German, and his sermons were translated into the host languages when he was unable to use English, French or German. In 1892, he returned to England, where he died on 10 March 1898 in New Orphan House No 3.
Among the greatest monuments of what can be accomplished through simple faith in God are the great orphanages covering thirteen acres of ground on Ashley Downs, Bristol, England. When God put it into the heart of George Muller to build these orphanages, he had only two shillings (50 cents) in his pocket. Without making his wants known to any man, but to God alone, over a million, four hundred thousand pounds ($7,000,000) were sent to him for the building and maintaining of these orphan homes. Near the time of Mr. Muller's death, there were five immense buildings of solid granite, capable of accommodating two thousand orphans. In all the years since the first orphans arrived the Lord had sent food in due time, so that they had never missed a meal for want of food.
At the age of seventy, George Muller began to make great evangelistic tours. He traveled 200,000 miles, going around the world and preaching in many lands and in several different languages. He frequently spoke to as many as 4,500 or 5,000 persons. Three times he preached throughout the length and breadth of the United States. He continued his missionary or evangelistic tours until he was ninety years of age. He estimated that during these seventeen years of evangelistic work he addressed three million people. All his expenses were sent in answer to the prayer of faith.
Johann Georg Ferdinand Müller (sometimes spelled Mueller or Muller) was simply another Elijah! ... God meant that George Mueller, wherever his work was witnessed or his story is read, should be a standing rebuke, to the practical impotence of the average disciple. While men are asking whether prayer can accomplish similar wonders as of old, here is a man who answers the question by the indisputable logic of facts. Powerlessness always means prayerlessness. It is not necessary for us to be sinlessly perfect, or to be raised to a special dignity of privilege and endowment, in order to wield this wondrous weapon of power with God; but it is necessary that we be men and women of prayer-habitual, believing, importunate prayer.
George Mueller considered nothing too small to be a subject of prayer, because nothing is too small to be the subject of God's care. If He numbers our hairs, and notes a sparrow's fall, and clothes the grass in the field, nothing about His children is beneath His tender thought. In every emergency, his one resort was to carry his want to his Father. When, in 1858, a legacy of five hundred pounds was, after fourteen months in chancery, still unpaid, the Lord was besought to cause this money soon to be placed in his hands; and he prayed that legacy out of the bonds of chancery as prayer, long before, brought Peter out of prison. The money was paid contrary to all human likelihood, and with interest at four per cent. When large gifts were proffered, prayer was offered for grace to know whether to accept or decline, that no money might be greedily grasped at for its own sake; and he prayed that, if it could not be accepted without submitting to conditions which were dishonoring to God, it might be declined so graciously, lovingly, humbly, and yet firmly, that the manner of its refusal and return might show that he was acting, not in his own behalf, but as a servant under the authority of a higher Master.