Okay I know. This is a somewhat controversial blog post title.
Yes, if you’re wondering, my sermons are over 30 mins. They average 45 mins. And perhaps some readers out there are of the opinion that no sermons should exceed that length.
I’m not going to argue that point or assume that all of my listeners like the length of my sermons. However, I do think there are good reasons for rookie preachers to adhere to the 30 min rule a little more than a lot of them do.
Firstly, why 30 mins? Well in my honest opinion, the ideal range is between 20 and 25 mins. In a normal Sunday gathering, anything less than 20 mins is on the ‘too short’ side. But anything more than 25 mins is on the ‘too long’ side. Therefore 30 mins is the absolute upper limit.
Now of course there are no hard-and-fast rules. And that’s why I do believe that there are exceptions. But I want to argue that for the rookie preacher, there better be a very very very good excuse why that 30 min upper limit should be exceeded.
Before I go into the reasons why, you should know that I passionately believe in training preachers. I’m constantly listening to sermons by rookie preachers and giving them feedback. My main congregation, ACTS 11, also believes in training lay preachers. Aside from our ministry interns and student ministers, I currently have four lay men who preach regularly to my congregation, all of whom have only been trained to do it in the last year. I love training preachers, and I greatly value the men who are willing to take up the challenge to learn to preach, especially when they are also busy husbands, fathers, workers, and lay leaders.
So as an ardent supporter of preaching and rookie preachers, let me now put my cards out on the table. Please rookie preacher, keep your sermons between 20-25 mins. And please, whatever you do, don’t exceed 30 mins.
Here are my reasons:
1. Practise packaging
One of the most important skills in sermon preparation is the packaging. Rookie preachers need to learn how to spend as much time on the packaging as they do on the text. Without good packaging, even a 10 min sermonette can be extremely painful and confusing to listen to.
One of the best ways to push yourself to hone the skill of packaging is to ‘leave more on the cutting room floor’. Rookie preachers don’t yet have an intuitive grasp of what, among the mountains of material they have, ought to be left out of a sermon. They almost always leave too much in rather than cut too much out.
Keeping to an upper time limit is a disciplined way of honing your skill of cutting and packaging so that only the very best stuff stays in. After you do that for a few years, it becomes a little more intuitive. In other words, keeping it short as a rookie is a good discipline to train you for a lifetime of preaching.
2. You don’t know as much as you think
Rookie preachers are either not theologically-trained lay preachers (or youth leaders etc.), or recently theologically-trained new pastors.
If you’re not theologically-trained, then understandably you’re going to lack a certain depth with the exegesis and handling of the text.
If you’re newly theologically-trained, then you’ll probably be brimming with biblical knowledge but lack a lot of knowledge of the people you’re speaking to. This is why most rookie pastors struggle with meaningful and deep applications.
Either way, you don’t know as much as you think you know. Therefore to preach long sermons will tend to take your sermon into the land of the ‘hobby-horse’. When we’re drawing on a limited pool of knowledge (whether exegetical or practical), we tend to default into speaking about the things that we feel most familiar with and passionate about. Now that’s all fine and good for us, but it may have nothing to do with the text or with the people you’re preaching to! That’s called a ‘hobby-horse’.
3. You’re not as interesting as you think
I always remember fondly the time when one of my Bible college preaching tutors, in answer to the question: ‘How long should a sermon be?’, replied: ‘It should feel like 20 minutes.’ Great answer! It gets to the truth of the issue since sermon length has a lot to do with the giftedness of the preacher. There are some preachers who can hold your attention for 90 mins and make it feel like 20. And at the end of their sermon, you wished they talked more. Therefore it is unrealistic and unreasonable to expect that all sermons should be of a certain length.
…Unless of course you’re a rookie preacher.
We always like to think of ourselves as more gifted and interesting than we are. This is especially so when our models are extra-gifted speakers who can preach for 90 mins and make it feel like 20. Part of learning to preach is to figure out what kind of a preacher you are and be happy with how God’s made you. The vast majority of preachers are 20-25 min preachers. So as a rookie, rather than assume you’re one of that special lot who can speak for longer than 30 mins, it makes better sense to assume the opposite. Assume you’re average. Keep your sermon in that range . And if, down the track, people keep asking you to speak for longer, then maybe it’s a hint that you should speak for longer.
My point is simply: it’s unwise for the rookie to assume it.
In all honesty, of all the rookie sermons I’ve listened to, I can’t think of one instance where I wished the preacher had spoken for longer. Don’t get me wrong, some of these are brilliant and delivered by extremely gifted rookie preachers. And sometimes my feedback has been for some areas (usually application) to be developed further. But even when I’ve wished certain parts of the sermon had been more detailed or longer, it’s always been in the place of another part of the sermon rather than in addition to. I don’t want the sermon to be longer. I just want it repackaged.
Okay, these are just three reasons. I’m sure there are more. Feel free to suggest more or push back on the points I’ve made.
But in closing, I know there’s one niggling question at the back of your minds: ‘when does a person stop being a rookie preacher?’
Great question. I don’t really have an answer to that. Perhaps Chappo would say ‘after the first 50 (hardest) years’. But you know I don’t believe that, or else I’d be a total hypocrite since my sermons are over 30 mins.
Maybe there’s no ‘line in the sand’ answer. Maybe it’s one of those tacit things that you and your congregation just know. Or maybe it’s when you’ve clocked up 200 sermons (roughly 5 years of preaching if you preach weekly, with a few breaks). I have no idea. But whatever it is, if you are a rookie and you and your hearers know it, please, I beg you: keep it under 30 mins!
Mark 9:17 A man in the crowd answered, “Teacher, I brought you my son, who is possessed by a spirit that has robbed him of speech. 18 Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth and becomes rigid. I asked your disciples to drive out the spirit, but they could not.”
I am calling your attention to these two verses, and to the second in particular in order that we may consider together the great subject of revival, and of the need, the urgent need, of a revival in the Church of God at the present time. For I am persuaded that this is a very urgent matter.
Now I want to take this story and use it as a very perfect representation of the present position. Here in this boy, I see the modern world, and in the disciples I see the Church of God…almost at this present hour. Is it not obvious to all of us, that the Church is patently failing… that she does not count even as much as she did in the memory of many of us today? And here is the Church, certainly trying, like the disciples doing her utmost, perhaps in a sense more active than she has ever been and yet obviously failing to deal with the situation. […]
Mark 7:28 After Jesus had gone indoors, his disciples asked him privately, “Why couldn’t we drive it out?” 29 He replied, “This kind can come out only by prayer (and fasting).’”
There are certain things which are quite useless when they are applied to ‘this kind’. In other words what our Lord was saying to the disciples can be put like this. He said, in effect: ‘You have failed in this particular case because the power that you had and which was sufficient and adequate for the other cases, is inadequate and of no value here. It just leaves you utterly helpless and hopeless and it leaves the boy in his diseased and powerless condition.’ Is it not becoming obvious at last that so many of the things in which we have trusted and to which we have pinned our faith, are proving to be of no avail?
[…] Of course these various methods, the apologetics and the others may indeed lead to individual conversions. We are all aware of that. Almost any method you like to employ will do that. Of course there are individual conversions, but my question is this—what of the situation, what of the bulk of men and women, what of the working classes of the country, are they being touched at all, are they being affected is at all? Is anybody being affected, except those who are already in the Church or on the fringe of the Church?
What of the spiritual and religious condition of the country? What of the whole state of society? Is this being touched at all by all our activities? Well, my answer would be that it all seems to put us into the position of the disciples who had tried to cast the devil out of the boy, these men who had been so successful in many another case but who could not touch this case at all. And our Lord gives the in the explanation, ‘this kind’ can come forth by nothing like this. By what, then? ‘This kind can come forth by nothing but by prayer, and fasting.’
You failed there, he said in effect to these disciples, because you did not have sufficient power. You were using the power that you have, and you were very confident in it. You did it with great assurance, you were masters of the occasion, you thought you were going to succeed at once, but you did not. It is time you paused for a moment and began to think. It was your ignorance of these gradations in power amongst evil spirits that led to your failure, and to your crestfallen condition at this moment. You have not sufficient power. I did what you could not do because I have power, because I am filled with the power that God gives me by the Holy Spirit, for he gives not the Spirit by measure unto me. You will never be able to deal with ‘this kind’ unless you have applied to God for the power which he alone can give you.
You must become aware of your need, of your impotence, of your helplessness. You must realise that you are confronted by something that is too deep for your methods to get rid of, or to deal with, and you need something that can go down beneath that evil power, and shatter it…and there is only one thing that can do that, and that is the power of God.
And we too, must become aware of that, we have got to feel it until we become desperate. We must ask ourselves how we can succeed if we do not have this authority, this commission, this might and strength and power. We must become utterly and absolutely convinced of our need. We must cease to have so much confidence in ourselves, and in all our methods and organisations, and in all our slickness. We have got to realise that we must be filled with God’s Spirit.
And we must be equally certain that God can fill us with his Spirit. We have got to realise that however great ‘this kind’ is, the power of God is infinitely greater…that what we need is not more knowledge… more understanding… more apologetics… more reconciliation of philosophy and science and religion…and all modern techniques—no, we need a power that can enter into the souls of men and break them and smash them and humble them and then make them anew. And that is the power of the living God.
And we must be confident that God has this power as much today as he had one hundred years ago, and two hundred years ago, and so we must begin to seek the power and to pray for it. We must begin to plead and yearn for it. ‘This kind’ needs prayer.
Now, this is but the introduction to the theme that we are going to consider, but it leads me to ask this question: Are you really concerned about the present position? Are you desperately concerned about it? Are you praying about it? Do you ever pray for the power of God in the Church today? Or are you just content to read the weekly newspapers which tell us about all these various efforts and to say, ‘It is all right, the word is going on.’
‘This kind cometh not forth but by prayer and fasting.’ This word fasting is not in all the ancient manuscripts, but it implies not only literal, physical fasting, but concentration. The value of fasting is that it enables you to give your undivided attention to a subject. So what our Lord said to the disciples is this: you will never deal with this sort of problem until you have been praying, concentrating in prayer, waiting upon God, until he has filled you with the power. When you know you have got it, then you go out with authority. That is the way, and that is the only way. Surely no one should need to be convinced today that nothing short of a mighty outpouring of the Spirit of God is adequate to deal with our situation in this mid-twentieth century?
Are you really still trusting to these other things? Here is the vital question. Have you seen the desperate need of prayer, the prayer of the whole Church? I shall see no hope until individual members of the Church are praying for revival, perhaps meeting in one another’s homes, meeting in groups amongst friends, meeting together in churches, meeting anywhere you like, and praying with urgency and concentration for a shedding forth of the power of God, such as he shed forth one hundred and two hundred years ago…and in every other period of revival…and of re-awakening. There is no hope until we do. But the moment we do, hope enters.
Oh, when God manifests his power, it happens as it happened in the case of this poor boy. With apparent ease, in an effortless manner, the devil is exorcised, and the boy healed and restored to his father. When God arises, his enemies are scattered, that is the story of all the great revivals of history. But we shall not be interested in revival until we realise the need of ‘this kind’, the futility of all our own efforts and endeavours and the utter absolute need of prayer, and seeking the power of God alone.
We’re doing a two-sermon series on money starting this week at church.
As I was looking through passages on money, wealth and possessions, I was struck by two passages that link its exhortation re: money with fear.
Hebrews 13:5–6 Keep your lives free from the love of money and be content with what you have, because God has said, “Never will I leave you; never will I forsake you.” So we say with confidence, “The Lord is my helper; I will not be afraid. What can man do to me?”
Luke 12:32–34 “Do not be afraid, little flock, for your Father has been pleased to give you the kingdom. Sell your possessions and give to the poor. Provide purses for yourselves that will not wear out, a treasure in heaven that will not be exhausted, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also.”
This reminds me that a sermon about money has to deal with ‘heart’ issues rather than just ‘hand’ issues. I’ve got to somehow allow the Word of God to expose our fears and the false securities and idols that lie beneath those fears. I’ve also got to take the wonderful assurances of the gospel in order that our fears would be addressed. Then when the hearts are stilled and at peace, the hands will open up in courageous generosity.