Physical Condition, Appearance & Bearing

Driving home: Not one stream of what constitutes you as a man should be omitted from that river.

The analogy of many streams flowing into a river illustrates how all aspects of a preacher's redeemed humanity should be engaged and flow into the act of preaching.

Just as surely as the truth of God and the law of God are addressed to the whole man, so the communication of that word to others involves. If the first commandment is to love God with all the heart, mind, soul, and strength, then surely love to God ought to be most active in the act of preaching on behalf of that God, and therefore preaching, that is, preaching, will involve the whole of the heart, the mind, the soul, and the strength, that is, the entirety of our redeemed humanity, everything from the deepest springs of the heart. To the highest fountains of the mind, to the broadest rivers ...

3:50 - 5:12 Read in full sermon

In this part of the sermon: Martin lays a biblical foundation for self-control in preaching, drawing from 1 Corinthians 14:32 (spirits of prophets subject to prophets) and Galatians 5:23 (fruit of the Spirit…

Wilson's commentary on 1 Corinthians 14:32 is quoted to explain that divine inspiration does not override the prophet's consent or will, emphasizing self-control.

Here in this section where Paul is dealing with the regulation of the exercise of the gift of prophecy, he says, giving very, what some would call, restrictive directives, even when there was this gift of heightened, revelatory activity, for you can all prophesy one by one that all may learn and all may be exhorted, and the spirits of the prophets are subject to the prophets, for God is not a God of confusion, but of peace. Now the word here, the spirit of the prophets, the word spirit there is the animating, governing principle which dictates how, and when a man will speak in a public assembl...

6:16 - 7:35 Read in full sermon

Driving home: Never is the Spirit more in control than when we are most in control of ourselves.

The example of a Winter Olympic athlete exercising self-control in all things (eating, sleeping, exercise) is used to illustrate the comprehensive nature of self-control for a goal.

The fruit of the Spirit is self-control, and it's the verbal form of the verb egratio my, found in 1 Corinthians, 9.25. And in this Winter Olympic time, this is a very appropriate verse and verb. Every man that strives in the games exercises self-control in all things.

9:46 - 10:11 Read in full sermon

Driving home: Never is the Spirit more in control than when we are most in control of ourselves.

McElvain's axiom on self-control being essential for reserved force in speaking, and his quote about Demosthenes, illustrate how mastery of self enables control and direction of an audience.

When our minds and hearts suffused with selfless love, desiring to do the most good to the most people, then recognizing the principles by which that end will most likely be realized, our spirits are subject to us. We are in control of what we are doing and yet wonder of wonders, the more that control is exercised to those noble ends, the more we have reason to believe we are men full, of the Spirit and under the control of the Spirit. McElvain, from whom you'll be hearing much in days to come, has a chapter on self-control in his book on elocution. And here is his axiom, and then he fleshes i...

12:28 - 13:48 Read in full sermon

The point: Consciously work on articulation problems at home, in conversation, and by reading aloud, even over-emphasizing if necessary, to retrain habits.

A man with poor articulation is used as an example to show that conscious practice for improvement should happen outside the pulpit, allowing for naturalness during preaching.

Now let me illustrate. Here's a man who knows he has a problem with articulation. He got into sloppy habits as a kid. It wasn't corrected in his most formative years.

19:10 - 19:21 Read in full sermon

The point: Be careful not to unnecessarily look angry when passionate about the truth, making conscious adjustments for edification.

Martin shares a personal anecdote of seeing a candid photograph of himself looking angry when worked up, illustrating how self-awareness can lead to necessary adjustments for edification.

Now, the balancing perspective is that it's not wrong to think of these things in the act of preaching if to do so is necessary unto edification. For example, the first time I ever saw what I looked like when I get worked up, it shocked me. Someone took a candid photograph of me and I said, man, I look like I'm angry as all gas. Get out.

21:07 - 21:34 Read in full sermon

The point: Be careful not to unnecessarily look angry when passionate about the truth, making conscious adjustments for edification.

Broadus is quoted emphasizing freedom and earnestness in speaking, preferring 'a thousand faults' over being 'tame' or artificial, reinforcing the value of naturalness.

Let not your good be evil spoken of. So, I want to qualify when I say that we should not be working on these things in the act of preaching, I am not saying that we should not from time to time intermittently be conscious of some of these things and make necessary adjustments in the act of preaching. Listen to two of the old masters who speak to this issue. Broadus, page 285, page 482 at the bottom says, Above all, be yourself.

22:08 - 22:40 Read in full sermon

The point: Be careful not to unnecessarily look angry when passionate about the truth, making conscious adjustments for edification.

Taylor is quoted on cultivating effective speech, warning against artificiality and imitation, and encouraging preachers to be themselves, purged of faults, through laborious exercise.

Habitually correct faults as far as possible, but whether the voice and the action be good or bad, if there's something in you to say, speak it out, and by all means let there be no affectation or even artificiality. So Broadus, and likewise Taylor, the Ministry of the Word, page 72, but here as in all things, he's speaking about cultivating elocution, that is, pleasant and effective speech. Above all things, be on your guard against artificiality. What you have to do is not to imitate another, but cultivate yourselves.

23:15 - 23:55 Read in full sermon

In this part of the sermon: Martin warns against two extremes: 'paralyzing fatalism' (accepting defects without effort) and 'crippling preoccupation' (self-consciousness destroying liberty), advocating for…

The analogy of an athlete in the arena for the actual contest illustrates that technical practice is done beforehand, and during the event, the focus is on performance, not practice.

So you see, when the athlete goes into the arena for the actual contest, it is there that all of the technical practice and all of the disciplines in which he's exercised self-control prior to that moment are to come to expression in what he does, whether it's in those eight minutes on the mat in the case of a wrestling match, or it's the four and a half minute long program in a skating competition, it's not there that someone practices or goes through what they're doing as though they were practicing when they do, it's evident to all of us that they are not caught up with the particular thing...

24:32 - 26:00 Read in full sermon

The point: Continually condition the whole physical being to preach as effectively and for as long as possible, recognizing that one's physical presence either enhances or detracts from the gospel.

The story of John Knox, an old man with an arthritic frame, being carried to the pulpit but preaching with immense power, illustrates how divine truth can invigorate even a physically weak preacher.

If I read the passage rightly, that's what it says. My strength is made perfect in the midst of human weakness. And there may come a time at the end of one's days when if a man is 75, people may expect him to have the bearing of a 75-year-old man. And if like John Knox, you had spent some years as a galley slave and had your body wracked with pain, you may have to be carried up into the pulpit with assistance.

41:05 - 41:34 Read in full sermon

In this part of the sermon: He discusses clothing, guided by 1 Corinthians 9:19-23 and 2 Corinthians 6:3-4, advocating for cultural compatibility, Christian modesty (opposite of gaudy/sensational), aesthetic…

The first act of God towards sinful man (making skins and clothing them) is cited to show that matters of dress are within God's concern.

Now again, it's not my purpose, to construct a theology of dress in a real sense. I believe this is both necessary and possible, but it is interesting, is it not, that the first act God performed towards sinful man, not the first word spoken, but the first act after he spoke the word of inquisition, the word of punishment and the word of promise, his first act was that of a tailor and a groom.

43:35 - 44:00 Read in full sermon

The point: Ensure clothing reflects cultural compatibility, avoiding styles that distract people from the gospel message.

The example of a preacher wearing a jacket with six-inch wide lapels is used to illustrate how culturally incompatible clothing can distract hearers from the gospel message.

But with regard to such matters as dress in our appearance formally and publicly to proclaim the word of God the cut of our suit the style and color of our shirt and the width of our tie should reflect the fact that the gospel does not make war with that which is neutral in the culture. Your physical appearance your dress your clothing should be a monumental witness to the fact that the gospel you preach is not at war with the non-moral issues of your culture. People should look at us and think I mean people should not look at us and say do you mean that if I believe the message he preaches I ...

50:10 - 51:40 Read in full sermon

The point: Prioritize cultural compatibility in dress over frugality if outdated clothing distracts hearers from the gospel.

Martin shares his experience preaching in Pakistan in a short-sleeve shirt and no tie, illustrating sanctified flexibility and cultural compatibility in dress.

That we might save some in nothing giving offense that the ministry be not blamed. So our clothing should be marked by cultural compatibility. That's why one of the few things I enjoyed about going to Pakistan I enjoyed meeting brethren and the rest but there were many other things that were very distressful including the Pakistani trots and I got a good case of those but I found very soon that in many of the places I ministered cultural compatibility in that particular context of smaller groups and intimacy was that I could preach with a short sleeve shirt and no tie and I thoroughly enjoyed ...

52:31 - 53:11 Read in full sermon

The point: Be careful about clothing that is too form-fitting, especially in the crotch area, to avoid being an occasion of stumbling in a body-worshipping age.

The example of men on a platform wearing trousers that are too tight is used to illustrate how immodest clothing can be an occasion of stumbling, especially in a body-worshipping age.

Some men sitting on a platform have been embarrassed. They gave a lesson in male anatomy. Their trousers were altogether too tight in their crotch to put it bluntly.

55:27 - 55:37 Read in full sermon

The point: Cultivate aesthetic sensitivity in dress, ensuring colors, styles, and ties are compatible, and use charts if necessary.

The suggestion to use a color chart from a men's shop for those who are color blind or lack aesthetic sense illustrates how to ensure aesthetic sensitivity in dress.

Well don't dishonor the God of general revelation while speaking his mind from special revelation. Let your physical appearance manifest that that is one and the same God. And if you need to go to a men's shop and get a chart such charts are available that say with such a color suit such and such a color shirt and tie are compatible. If you're color blind and your wife has no sense of aesthetics then get a color chart from a men's shop.

57:27 - 57:57 Read in full sermon

The point: Be concerned about grooming details (hairstyle, fingernails, shoes, glasses, facial hair) applying cultural compatibility, Christian modesty, aesthetic sensitivity, and sanctified flexibility.

The observation that psychiatrists look for disarray of dress and indifference to grooming as signs of mental problems is used to underscore the importance of good grooming for sanity and credibility.

I like the kind of spirituality of a tozer when the pious woman came up to him and with the far away look in her eye you know you'll meet those people from time to time what is the last thing says well ma'am I checked my zipper I've never forgotten it last thing before I come out from that upper room is I check to see that I feel the upper part of the zipper because I tell you when you're walking out of the pulpit at the end of the sermon and you look down and it's been opened it's too late then and I don't say that on someone else's testimony it's happened right here all right well with tozer...

62:08 - 63:37 Read in full sermon

The point: Be concerned about grooming details (hairstyle, fingernails, shoes, glasses, facial hair) applying cultural compatibility, Christian modesty, aesthetic sensitivity, and sanctified flexibility.

An anecdote about A.W. Tozer checking his zipper before preaching is used to humorously but practically emphasize attention to grooming details to avoid unnecessary offense.

I like the kind of spirituality of a tozer when the pious woman came up to him and with the far away look in her eye you know you'll meet those people from time to time what is the last thing says well ma'am I checked my zipper I've never forgotten it last thing before I come out from that upper room is I check to see that I feel the upper part of the zipper because I tell you when you're walking out of the pulpit at the end of the sermon and you look down and it's been opened it's too late then and I don't say that on someone else's testimony it's happened right here all right well with tozer...

62:08 - 63:37 Read in full sermon

The point: Be concerned about grooming details (hairstyle, fingernails, shoes, glasses, facial hair) applying cultural compatibility, Christian modesty, aesthetic sensitivity, and sanctified flexibility.

The example of wearing out-of-style glasses frames is used to illustrate how a lack of cultural compatibility in grooming can distract hearers and erode credibility.

I'm not ashamed of it and well trimmed facial hair is non offensive and in many situations I think enhances a man's masculinity but there again you see cultural compatibility and if the time comes when there is something in the culture that facial hair is saying something you don't want to say then even though your wife just loves your scratchy beard and you think you look like whoever you think you look like you may have to take it off all things

65:48 - 66:17 Read in full sermon

The point: Choose cologne that is masculine, not associated with seduction, and not so heavy as to be immodest.

Martin shares his personal story of having to buy hair spray for his unmanageable hair, illustrating the need for aesthetic sensitivity and flexibility in grooming, even if it challenges personal comfort zones.

with the matter of glasses when a certain type of frame just goes completely out of style and you just make yourself look like an odd ball then as much as you'd like to say well it's not good stewardship they work why do I need to get new ones I find it far easier to trust God to send me the hundred dollars that I might be culturally compatible than to save that money at the expense of having people week after week visitors come among us and the first thing they notice when I stand to preach is my out of date glasses frames now those are very practical things but that's the real world brethren...

66:23 - 67:52 Read in full sermon

The point: Cultivate a facial expression marked by sobriety, joy, confidence in God, and goodwill to men when entering the pulpit.

The analogy of prize fighters trying to stare each other down before a fight is used to illustrate an inappropriate, aggressive facial expression for a preacher entering the pulpit.

mission given by almighty God I'm not on a fool's errand I have confidence in my God I've got no confidence in myself but I have confidence in God and it should register upon my countenance and then fourthly my countenance ought to speak good will to men good will to men my countenance ought to be a kindly countenance that bespeaks that I've come to do people good I've seen some men whose countenance in coming into the pulpit the only thing I can think of that has a parallel if you know what happens sometimes maybe you're not as carnal as I am to occasionally watch a prize fight but occasional...

78:07 - 79:36 Read in full sermon

The point: Deal with any facial expressions that convey heaviness or oppression, praying for grace to register holy joy and confidence.

Martin recounts telling a brother in the academy that his heavy, burdened facial expression made people pity him rather than expect a word of life, illustrating the need for a countenance of joy and goodwill.

you're carrying the burden of the whole world on your back and what you do is you make people pity you that you're so oppressed rather than look expectantly to receive a word of life and encouragement for them in their state of need and I said you got to deal with that thing he just had such a look of heaviness about him and we can laugh about it now but God is wonderfully wonderfully delivered this dear brother but that's what I'm talking about and these can be cultivated we can pray Lord do something in me that will indeed cause me to enter the pulpit with sobriety holy joy confidence in you...

79:36 - 81:06 Read in full sermon

The point: Deal with any facial expressions that convey heaviness or oppression, praying for grace to register holy joy and confidence.

Martin shares his personal experience of maintaining a cheerful countenance during a period of intense grief, attributing it to God's grace and the conviction that he had no right to appear otherwise before his congregation.

passing through tremendous pressures God can give you grace that that does not register on your countenance and brethren I speak there again by coming through the crucible and some of you know what I'm referring to in the horrible baptism of grief that we passed through some years ago in our family people would come and say pastor how in the world can you come before us with a cheerful countenance I said God gives grace because I have no right to appear before you any other way I have no right

81:06 - 81:36 Read in full sermon