How to Preach with an Interpreter

D. E. Bills is a minister in the Presbyterian Church in America. He has an M.A. in Theology from Bob Jones University and a M.Ed. in Educational Leadership from Covenant College. His experience in interpreted ministry includes several years of ministry to internationals in Clemson and Greenville SC and preaching in Mainland China, Hong Kong, Taiwan, and Singapore. He lives with his wife and boys in his home state of West Virginia. He can be contacted at dbills@wvlearningcenter.com.

INTRODUCTION

Obviously, communication is the key to successful cross-cultural ministry. Romans 10:14 reminds us that none will hear the Gospel message if no one communicates it. The Scriptures also teach that if the communication is not clear, then the entire preaching experience is wasted for both the preacher and the hearer: Even things without life, whether flute or harp, when they make a sound, unless they make a distinction in the sounds, how will it be known what is piped or played? For if the trumpet makes an uncertain sound, who will prepare himself for battle? So likewise you, unless you utter by the tongue words easy to understand, how will it be known what is spoken? For you will be speaking into the air. There are, it may be, so many kinds of languages in the world, and none of them is without significance. Therefore, if I do not know the meaning of the language, I shall be a foreigner to him who speaks, and he who speaks will be a foreigner to me (1 Cor. 14:7-11). These verses underscore the importance of clear communication. Although the passage deals with the use of language gifts in worship, the overarching principle of the passage clearly applies to the ministry of the cross-cultural preacher today. This is why missionaries seek to learn the language in which they minister, and why they use an interpreter until they do.

So what does interpreted preaching look like? Imagine yourself stepping into the pulpit. At your side is a national who speaks both the target language and yours. Both of you share the podium space, centered at the pulpit, shoulder to shoulder. After you say a sentence, the interpreter translates, imitating your emphases, pace, and gestures. You both trade off through the course of the entire sermon. Sound difficult, intimidating, or distracting? It can be, if you and the interpreter are not properly prepared. Interpreted preaching is often more difficult that most people anticipate.

In order to help you communicate effectively, this course describes the roles of both preacher and interpreter in separate sections. Since interpreting is very difficult and does not come naturally for most people, it takes time and a lot of practice. You should be able to sympathize when it becomes apparent that your interpreter is struggling. You might even be able to use this material to train an interpreter "from scratch," if necessary.

This material is based upon my observations of and participation in hundreds of interpreted sermons over the course of several years. I believe I have seen all the major mistakes that can be made when preaching with an interpreter (and made most of them myself), and have tried to address these problems as comprehensively as possible. As far as I know, there is nothing else like it in print – which is, of course, why I wrote it.

THE ROLE OF THE PREACHER

Communicate with the Interpreter

When preaching with an interpreter, one must first realize that you are communicating with the interpreter as well as the audience. This communication should take place before, during, and after the sermon. Before the sermon, the preacher should allow sufficient time for the interpreter to review the text and outline of the message. If possible, he should contact the interpreter to schedule a time when both can preview the content of the sermon together. Unless the interpreter is extremely skilled, he should not enter the pulpit without some idea of what the preacher will be talking about. The amount of time necessary for this will depend upon both the preacher’s and the interpreter’s ability and experience.

If neither has time to meet, perhaps the preacher could provide an outline of the sermon in advance. I say, "outline" because in my experience interpreters who prepare with manuscripts are sometimes tempted to memorize. Since preachers rarely speak from rote memory, the interpreter should be prepared to speak extemporaneously as well. Outlines provide the idea and direction of the sermon without giving the exact wording. If an outline is impractical, at least provide the text of the sermon so that the interpreter can look it up beforehand.

Additional help may be necessary if the sermon is technically or logically rigorous. Sometimes theological words are so technically precise that the interpreter needs to look them up. It might be helpful to anticipate and list complex theological terms and concepts so that the interpreter will not be caught off guard in the pulpit.

Communication during the sermon is necessary when the interpreter has not understood what the preacher has said. The preacher should discern when the interpreter is struggling and should learn to repeat or rephrase sentences without being asked. Listen carefully for silence, stuttering, or requests for repetition from your interpreter. If you preach with an interpreter often, this will happen from time to time. When it does, here is how to handle it: If the interpreter is obviously struggling, avoid drawing attention to the fact by looking at him. If he asks you to repeat yourself, do not turn to him and explain "in private" as it were. Rather, repeat or restate the sentence for all to hear, perhaps using different or simpler word choices. If, after a second try, the interpreter still does not understand the statement, try to minimize the awkwardness of the situation by simply moving on to the next thought.

There may be less formal occasions, like Bible studies or Sunday school lessons, where the dignity of occasion is less crucial. In these circumstances, you might feel more free to explain things directly to the interpreter so that he can in turn explain to the audience. Whatever the circumstances, you should both work hard to keep the interpreting process from being tedious and distracting.

Experienced interpreters can often handle awkward situations without all these "rules." They can be smooth, entertaining, and calming. However, do not be surprised when even experienced interpreters misunderstand the preacher. I worked with one excellent translator who never "missed a beat" when a preacher said something he did not understand. Instead, he creatively translated what he thought the preacher might have said. Over the course of the next few sentences, he filled in any gaps. Rarely did he ever stop to have the preacher repeat himself. Most of the time, no one really noticed when he was covering for his lack of understanding. Most interpreters do not start out with this level of ability but can get better with time and experience.

Communication after the sermon is also important, especially for novice interpreters. You can discuss mistakes and theological issues to produce better mutual understanding, encourage each other, and simply work towards knowing each other better. Often, the better you know each other, the smoother and more profitable your ministry will be.

Maintain a Clear Flow of Thought

Do not underestimate the importance of maintaining a clear flow of thought throughout the sermon. A disorganized or poorly prepared sermon can be a nightmare for both you and the interpreter. Start with a clear proposition, and make certain your primary points support it. Throw your neat alliterated sermons out the window, because niftiness is entirely irrelevant when translated into another language. Do not play any tricks with language or try to impress. Stick with a clear, simple, well-ordered outline.

Remember that long and complex statements can jam the works. This is especially true when a preacher lists several items in a row, produces compound sentences, or does not pause between sentences. Statements can sometimes be so long or complex that the interpreter may forget the beginning by the time the end comes around. When this happens, the interpreter may ask the preacher to repeat himself, or he may translate the sentence generically, losing important details.

To avoid this, capture the flow of your thoughts into concise, pregnant sentences. Each should be grammatically and conceptually simple and complete. A grammatically simple sentence consists of a subject-verb-object construction. Instead of using a compound sentence (two independent clauses, each containing a subject-verb-object construction, joined together by a conjunction), use two separate sentences, allowing time between each for interpretation. Similarly, a conceptually simple sentence contains a single idea. It is very tempting to pack as much meat into a sentence as possible, but that may be to the detriment of the interpreting process.

On the other hand, some preachers simplify too much by breaking sentences down into incomplete phrases or fragments. For example, suppose a preacher says the phrase, "Christians must remember that there are three ways . . . ," and then stops for the interpretation. The interpreter does his best with that half. In the next turn, you finish the sentence with "to devote themselves to prayer." Because the interpreter has been given two conceptual fragments, he may not be able to interpret sensibly in his turn. Sometimes the structure of languages is so different that it is difficult to compose sentences in the receptor language without having the complete thought all at once. Again, the grammar of the language may require a complete thought in order to construct a proper sentence. When an interpreter faces a sentence like this (and it will happen), he will usually try to frame a sensible fragment with just the information that he has been given. When he hears the rest, he will probably repeat the first part in order to give the thought continuity. As one can imagine, this is inefficient and frustrating for both the listener and the interpreter.

The temptation for the preacher to break up sentences is usually strongest with "if . . .then" or "because this, this is true" statements. For instance, the following sentence can be broken into two different clauses at the slash: "Since the Bible was written by more than 40 different authors over a period of more than 1500 years with amazing continuity/we can trust that it is a divine book." An interpreter might, for instance, translate the first clause well but forget the causal relationship by the time the second clause comes around. The result is that the interpreter may struggle to translate the second clause. For the inexperienced interpreter’s sake, the preacher should avoid using compound sentences whenever possible. The best way to accomplish this is to use simple and complete subject-verb-object constructions.

A Word about Scripture Reading

The problems I have just described make this a good place to discuss reading Scripture passages during a sermon. The preacher will have two occasions to read Scripture during a sermon. The first is the initial reading of the text when introducing a sermon. As a rule of thumb, the interpreted preacher should read the entire passage in English from beginning to end without stopping for interpretation. Afterward, the interpreter should read the complete passage in his language. Reading, interpreting, and listening to long passages sentence by sentence or verse by verse can be excruciatingly tedious. Besides this, "stopping places" in one language are not always parallel to "stopping places" in another. Stopping and starting when reading Scripture can result in confusion and redundancy. You should allow the listener to hear the word of God in his or her own language without distracting sentence, verse, or paragraph breaks.

The need to repeat a verse or phrase during the course of a sermon provides the second occasion for Scripture reading. Preachers do this when pulling points or sub-points from the text. Once again, the rule of thumb is to read complete verses, or at least sentences, whenever possible. Avoid stopping after reading only a portion of a sentence or verse. The nature of languages and their differing syntaxes may make it difficult for the interpreter to leave off and pick up exactly where you do. Instead, read whole sentences, verses, or paragraphs when possible. Anything less may create confusion for the audience and the interpreter.

Keep the Audience's Attention

An interpreted sermon has the potential to be really, really boring. Do not underestimate how difficult it is to keep an audience’s attention while preaching with an interpreter. Several "boredom factors" contribute to this phenomenon.

The first is the simple fact that interpreted sermons take longer to preach. The interpreter will usually need the same time you did in order to interpret your words (and sometimes more). This means that the length of an interpreted sermon will at least be doubled. The obvious implication is that normal sermons need to be cut in half. If 30 minutes is allotted for the message, prepare 15 minutes of material. Even then, interpreted sermons will often go longer than planned. The need to repeat phrases, clarify statements, and explain concepts tends to draw out sermons. Another "boredom" factor is the sermon’s "pause-preach-pause-preach" rhythm. This rhythm naturally reduces the audience’s ability to focus. God has designed the mind to follow a clear and straightforward flow of thought with relative ease. However, consistent interruptions by another language can cause attention to suffer. A "pause-preach" rhythm in combination with long sermons is deadly to all but the most respectful of audiences.

An additional "boredom" factor is the interpreter’s language limitations. Even if the interpreter knows English well, he may not register the nuances of language that preachers use to capture attention. We spend years honing our ability to thrill the mind using language alone (so we tell ourselves). However, the preacher’s descriptive illustrations and flowery, detailed language can be instantly lost on an interpreter. Suppose I use the phrase "flowery, descriptive, detailed language" in a sermon. My interpreter will likely struggle to voice three distinct, yet somewhat synonymous adjectives in the receptor language. Instead, he will probably reduce my adjectives down to basically equivalent words, such as "fancy language" or something similar. For this reason, let go of your attachment to big words and fancy expressions. You will not be able to count on your verbal abilities to keep your audience’s attention.

Frequent illustrations may help greatly, but do not count on their descriptive nature to capture an international audience’s attention. Instead, try to focus on the action of the illustration. If possible, avoid using abstract analogies as illustrations. Rather than "still" pictures, attempt to give the audience an action to reproduce in their minds. Instead of snap-shots, give them video.

The most effective anti-boredom technique is good teamwork. Teamwork takes practice and experience for both preachers and interpreters. Meanwhile, preachers can combat boredom factors by keeping points focused and to a minimum, speaking clearly and straightforwardly, and keeping the sermon as short as possible. Fifteen to twenty minutes of sermon content is a good goal for many situations. Obviously, if you are in one of those rare countries where people will sit for hours and peer through windows to hear preaching in packed houses, you should take as much time you need. Do not kid yourself though; they are probably just being polite. It is a cultural thing.

THE ROLE OF THE INTERPRETER

Communicate the Preacher's Meaning

When trying to communicate the speaker’s meaning, there is no substitute for a good knowledge of the language. Obviously, the interpreter should have some mastery of both the receptor language and the source language. Someone who is limited in English will be limited in his ability to interpret. I have at times preached in foreign countries where interpreters were either not skilled in English or not skilled in the receptor language. Either way, the sermon turned into a very tedious event for everyone.

As the interpreter strives to accurately communicate the meaning of the speaker, he must quickly perceive the meaning of the speaker and then convert it into the target language. The interpreter accomplishes this in two ways. First, the interpreter can translate word for word as grammar and vocabulary allow. This requires fast thinking and talking and is typically the best way to translate when possible.

The second way is to paraphrase the meaning of the speaker. The interpreter explains the preacher’s sentences rather than translating them word for word. This is necessary when the speaker uses unusually long sentences or series of sentences (which, unfortunately for the interpreter, every speaker does occasionally). When the interpreter hears long sentences, he may comprehend their meaning but forget their exact wording. He will then explain in his own words the meaning that he has comprehended. Although this freestyle can take away from the unique delivery of the speaker, it is perfectly appropriate when necessary. I observed this in China when a house church was gathered together one evening to discuss some issues with me. As they asked questions, I gave somewhat lengthy responses. One of the men then turned to the others and took a minute or two to explain. He did not try to interpret word for word, but sought first to comprehend what I was saying and then put it all into his own words. This style of interpreting is best for informal occasions, such as bible studies or discussion classes.

A balance between literal and free translation is best. An interpreter can err by being either too literal or too free. Novice interpreters will often have problems striking the balance. Those who attempt to translate very literally often experience frustration at not being able to communicate as quickly and fluently as they would like. They are stilted and halting because they are constantly trying to find the most equivalent words. On the other hand, those who are very free in their method of translation risk a lack of precision. They tend to generalize statements and minimize the personality and style of the preacher during the sermon. Vague terms and descriptions will often detract from the very exacting task of preaching the Word of God. The interpreter should seek balance through practice and experience.

Occasionally an interpreter may overstep his bounds by interjecting personal comments or explanations into the sermon. If you are responsible for training the interpreter, encourage him to save any personal commentary for after the sermon. Once when I was teaching in a Bible study to about a dozen people, my interpreter paused in his translation to challenge my interpretation of the passage. Not only was it personally humiliating, it was counterproductive to the purposes of the Bible study. Unless the format is an open discussion, it is generally better for the interpreter to wait until after the study to express personal opinions. I hope that this will not happen to you.

Capture the Preacher's Delivery Style

In addition to accurately communicating the meaning of the speaker, the interpreter should also capture the preacher’s delivery style. When the speaker gestures, so should the interpreter. When the speaker raises or lowers his voice for emphasis, the interpreter should follow suit. For the few minutes that the speaker and interpreter are in front of the audience, the interpreter should consider himself an extension of the speaker: the interpreter is the speaker in a different language. His job is to relay the words, gestures, and emphases of the one who is speaking.

I should warn that this may from time to time result in unexpected but usually harmless humor. When the interpreter begins imitating your every action, it can sometimes be funny. If this is not intentional, it can ruin a good point. Many times, I have observed a smirk in the audience as someone attempts to hold back a giggle during a serious part of the sermon. Sometimes, however, this humor can be good. For instance, a speaker might tell a humorous illustration in which he uses a gesture and jumps up and down vigorously. As the interpreter imitates the preacher’s antics, it will no doubt cause a snicker or two. In these circumstances, the audience has just enjoyed seeing the speaker do something very funny and anticipates the interpreter’s doing the same. It would probably be suitable to gratify them. However, be careful that this does not get out of hand. The interpreter should not consciously produce humor if it is not intended by the speaker or suitable for the circumstances. As the interpreter seeks to reflect the delivery style of the preacher, he does not need to do so at the cost of his or the occasion’s dignity. Remember, the communication of the Gospel is at stake. Through it all, both preacher and interpreter should attempt to remain natural and dignified.

Practice! Practice! Practice!

Very few novices can convert English into another language without struggling. Just like the preacher, the interpreter’s job requires training that ideally begins before he ever stands in front of an audience. Hopefully, he has had the opportunity to observe good interpreting. Perhaps he has been able to practice in his mind, checking his translation against that given by the interpreter. Nevertheless, even this will not give the trainee the skill he needs to stand in the pulpit. Several young men have told me, "While I was in my seat listening to the sermon, I interpreted everything perfectly in my head. But when I stood up in front of people, for some reason, I could not do it smoothly." Something about being in front of an audience unsettles the mind of novices and flusters them into stumbling and embarrassment. Fortunately, improvement comes with time and practice.

In Bible colleges and graduate schools across the country, seminary students spend hours every semester learning how to preach. Their training goes so far as to teach them how to move their hands, vary their pace, and raise and lower their voices at appropriate moments. Interpreters can benefit from similar training and practice.

In my own ministry, I occasionally taught the skill of interpreting by offering seminars on the subject. Using an experienced interpreter, I gave a brief sample of what a good interpreted sermon should sound like before allowing a daring soul to give it a try. After five minute training sessions, class members helped analyze what aspects of his interpreting needed improvement. Some readers may remember similar peer criticism in their own homiletics classes.

Formal classes with an experienced interpreter are probably not practical for most people, but a potential interpreter can still benefit from informal practice. Try spending some time together practicing one-on-one. Even without someone to correct him, the simple experience of interpreting can go a long way toward smoothing out the process. The novice will probably recognize many of his own mistakes and will work to correct them.

To help the interpreter develop skills and become more confident, start small by assigning him smaller parts of the worship service like interpreting announcements, leading the singing, or doing scripture readings. He could also interpret Bible studies, Sunday school classes, or other less formal occasions. Regardless of the method of instruction, most students will find that simple practice makes a huge difference.

PROBLEMS IN AN INTERPRETED MINISTRY

Miscommunication

The most obvious difficulty that an interpreted ministry faces is the possibility of miscommunication. The preacher is very dependent upon an interpreter’s ability to understand English. If the interpreter does not grasp your meaning, he will have a very difficult time relaying it to the audience. Even if he knows English well, the risk of miscommunication still increases when speaking through an interpreter. The fact is that the Information is "once-removed" from the source, and, like a copy of a copy, it is possibly less clear.

Therefore, translation filters a preacher’s communication abilities. Preachers should humbly remember that that the content of a sermon is more important than the way it is delivered. After spending years honing presentation skills to the "oooh-and-ahh" level, an interpreted ministry takes preachers back to square one. In the target language, you will probably never be able to communicate with the skill that you can in your first language. This forces simplicity and dependence upon the Holy Spirit. No more ostentatious and stylistically impressive sermons. The content of the sermon is supremely important. The style and artistry of the sermon is not.

Many times I have had people come to me after a sermon to question me about something that was not communicated clearly. Once I told an illustration that was misunderstood by my interpreter. I was explaining God’s burden for the various people-groups of the world. To illustrate, I mentioned that I sat in my living room one night with all the lights off except for the light that was inside a globe on the mantle. As I turned my head to look out the living room window into the dark of the night, I saw the reflection of that globe floating in the sky. From my position on the couch, it looked as though the earth was stationed in the darkness of space. For a brief moment, I imagined that I saw the earth as God sees it. Sorrow filled my heart as I beheld an entire world that needed Christ. I believed it to be a touching illustration. Unfortunately, my interpreter related only that I saw the earth floating in the sky while I was looking out my window one day. As a result, the congregation was confused and ended up thinking I was a little strange.

This was only a minor problem. If the interpreter does not have a good grasp of theological words in both languages, the risk of miscommunication greatly increases. Without proper theological terminology on hand, the sermon loses accuracy and conciseness. Many times, I have had to answer questions following the sermon because of such imprecision. The best way to avoid this is either to avoid using a novice interpreter when preaching on complex subjects or to radically simplify the presentation. In addition, remember that miscommunication is not always the interpreter’s fault. The preacher ought to work very hard to make certain he is understandable. Preach as simply as is necessary to guarantee that the interpreter can translate accurately.

Sermon Length and Preparation Time

The extended length of an interpreted sermon will sometimes be a problem. All of us have heard the stories of Gospel starved countries where people are willing to sit for hours to listen to guest preachers. Some of us have even experienced this. However, most of us will not be able to count on such gracious listeners. Since the sermon will be twice as long, the material the preacher brings to the pulpit should be half as long. What is only a 30-minute sermon in English — fairly short by most standards — will become a 60-minute sermon when translated. Interpreted sermons are already more difficult to listen to, but when they are longer than normal sermons; they will inevitably bore the listeners. It is generally a good idea to plan to preach through approximately 20 minutes of material.

Well-developed and simply stated sermons can require significant preparation time. A prominent preacher of considerable exegetical ability once told me that he spends more time preparing for a 25-minute chapel message than for a one-hour Sunday evening sermon. He realized that when he had less time, quality was more important than quantity. It takes hard work for a long-winded preacher to limit sermon time. Even after preparing adequately, the preacher should still keep his eye on the clock and on the people. He should be able to tell if the sermon is getting tedious by observing the audience’s attention level.

Fear and Timidity

A fearful or bashful interpreter is a miserable interpreter. To overcome fear, the interpreter should be well-prepared, understand his indispensability, and be confident. All three of these are necessarily interrelated.

The Interpreter Must Be Prepared

Preparation goes a long way toward instilling confidence and bringing out natural abilities in the receptor language. The best way to be prepared is to meet with the preacher beforehand. As I mentioned earlier, the preacher should allow sufficient time for the interpreter to review the text and outline of the message before the sermon. If possible, he should contact the interpreter to schedule a time when both can review the content of the sermon together. Never allow him to enter the pulpit without some idea of the sermon’s content. Try hard to provide the interpreter with an outline of the sermon well in advance of the occasion. Once again, additional help may be necessary if the sermon is going to be technically or logically rigorous. Sometimes theological words used in messages are not a part of everyday communication. The interpreter will need time to look them up in a dictionary. It is a good idea to make a list of any theological terms you know you will be emphasizing. The interpreter can then look them up and not be caught off-guard in the pulpit. Preparation will help give the interpreter boldness to communicate with strength and authority.

The Interpreter Must Understand His Indispensability

In order to overcome fear, the interpreter should also understand that he is indispensable. The audience contains people who either do not understand English or who are limited in their understanding. What the interpreter says is not merely an afterthought to the preacher’s words. It is an important and essential part of the process. Without the interpreter, many or all would not understand the sermon. 1 Corinthians 14 gives validity to his ministry. Without him, preaching would be as a tinkling cymbal or an imprecise trumpet call. It would be useless—mere sounds. Roman 10 reminds us that the lost cannot hear without a preacher.

I can recall one interpreter-in-training whose primary responsibility was to relay announcements to a mixed audience. Because most of the people in the audience understood English fairly well, he went into the pulpit believing that his interpretation was not really necessary. This influenced his attitude during the service and discouraged those of us who were in charge of the meeting. Sometimes he interpreted selectively and, every once in a while, not at all. This created confusion in the pulpit and in the pew. Aside from the fact that the experience would have been valuable merely for training’s sake, there were indeed several people in the audience who were very limited in their knowledge of the English language. When an interpreter realizes his value in the communication process, his confidence in the pulpit naturally increases.

The Interpreter Must Be Bold

Good preparation and an understanding of one’s indispensability work together to give the interpreter the confidence necessary to perform his job with boldness. God has not given us a spirit of fear, but of power, love and a disciplined mind. This adds up to boldness in the pulpit. The interpreter is a preacher just like the man for whom he is interpreting. He should stand in the pulpit, look at the congregation, and proclaim the word of God with intensity and zeal. Many novice interpreters could do much to help their ministry by standing tall in the pulpit and speaking to the audience without embarrassment. I can think of one young man who would sometimes hurry through his turn with an abbreviated translation. At the end of his sentences he would drop to such a low volume that I am sure no one but myself understood or even heard what he had said. He lacked confidence and an understanding of just how important his job was. Often the best way to deal with this problem is for the preacher to challenge the interpreter about just how valuable his ministry is according to the Word of God. This realization, combined with patience and practical experience, will help the interpreter to overcome his fears.

To overcome the bashfulness of inexperience, one must be well prepared, understand his indispensability, and be confident. Moreover, all these things can only be developed with sufficient practice. Practice provides the experience necessary to strengthen the abilities that the interpreter seeks to use for the glory of the Lord.

Where are the Interpreters?

The last problem that I will mention is that the skill of interpreting is difficult to cultivate. This is not because the people with whom the preacher works are not capable of interpreting with practice, but because it is difficult to find someone with the willingness and time to become effective as a translator. Almost anyone can turn to the person beside him and explain what the preacher just said, but it takes a person with the heart of a preacher to be an effective interpreter. The preacher should keep his eyes open for the leader and preacher types with whom he works. It is likely that his interpreter will arise from these. On the other hand, never underestimate what gifts and desires God may place in the hearts of the most unlikely people. A good means to locate interpreters is through a Bible study. Over the course of time, people will be converted through this Bible study and their lives will be changed. As more people will attend, the leaders will rise to surface. From these may come your interpreters. Be patient and pray for God to give you someone with a minister’s heart.

TYPES OF INTERPRETED MINISTRIES

Teaching is very similar to preaching, except that the audience is often smaller, more interactive, and the material covered is more academic by nature. Both preaching and teaching are obviously similar (if not, in many cases, the same) in that they communicate to groups of people on regularly scheduled occasions. The regular nature of these activities makes an interpreter easier to schedule.

Evangelism is another activity that can be regularly scheduled. After a sermon, for instance, the interpreter can be on hand to help deal with those who may desire to hear more about the Gospel. If the ministry has a regularly scheduled visitation ministry on certain nights of the week, then those involved can be paired with interpreters.

If a member has fallen into sin, discipline may be necessary. If he knows English, it would probably be best to deal with him on a one on one basis (Matt. 18). However, if English is limited, and there is no first language minister (one who speaks the native language as a first language) available, then the occasion should be scheduled in advance so that a trusted interpreter can be there to help. Such an occasion is no time for confusion. If the interpreter is mature enough and well respected, you may want to consider allowing him to do the confrontation.

Many times an interpreted ministry is not practical, especially for the more irregular aspects of ministry such as counseling and discipleship. These are often scheduled at different times on successive weeks. Scheduling an interpreter can be difficult if the occasion is irregular. Sometimes calls come at awkward times. A minister simply cannot expect an interpreter to be available at all times of the day or night. In addition to this, counseling and discipline can occur in such great volume that it just is not practical to call for an interpreter every time. Additionally, many people who come for counseling have problems so private that they do not want anyone else sharing in the problem, including an interpreter. At this point, an interpreter in the room could actually be a hindrance. For irregular or infrequent ministries, interpreters may be difficult to arrange, but this does not mean that you cannot try. Perhaps you have access to a servant of unusual commitment who would be glad to be "on call."

Preachers will do well to teach people to minister for them in these circumstances. Remember that the best person to carry on a ministry will always be a trained national with whom the people can identify. It is very possible that a preacher can teach his interpreter to be a "first language minister." If he is a godly man, knowledgeable and full of integrity, there is no harm in allowing him to minister on the preacher’s behalf. In fact, you may find that this is the man who will someday replace you. You are, after all, attempting to work yourself out of a job. The time you spend with an interpreter preparing, preaching, and training can be considered training for leadership. Many missionaries plan to hand their ministries over to the nationals and then pull themselves out before going somewhere else to start from scratch. In the long run a first language minister should be able to do the missionaries’ job better and with more extensive impact.

A Note for Missionaries

Although this information was designed primarily for traveling pastors, short-termers, or those who minister to internationals within the United States, many who read this may be planning to be permanent missionaries in a foreign country. This material may be valuable for them in the early stages of their ministry. However, they should not allow themselves to be trapped by the supposed convenience of an interpreted ministry. An interpreted ministry will never substitute for the ability to speak the language. Therefore, when a missionary reaches the foreign field, learning the language ought to be priority number one.

Some missionaries jump into busy ministry as soon as they get to the foreign field, keeping them from adequately learning the language. Some missionaries have been on the field for years and still cannot speak the language well. Until a missionary has developed the ability to communicate in the language, ministry should be probably be priority number two. For most missionaries and mission boards, language school is an immediate priority. Many people even go to language school in a location other than their ministry in order to devote 100% of their time to learning the language.

A Note for Stateside Ministers to Internationals

I have already hinted that an important part of ministry to internationals is a discipleship program. Even though a minister can carry on a preaching and teaching ministry by means of an interpreter, he will never be as effective as a first language communicator. In the early stages of ministry, the minister should pray for and seek out Christian leaders who can themselves become ministers in their communities. One of the first people to consider for this discipleship is an interpreter. The time spent working with the interpreter is very similar to Bible study and discipleship. It is possible that he or someone like him could develop into a very capable ministry aid or maybe even take over the ministry.

Ministries that rely entirely on interpreter preaching may eventually plateau or even stagnate. An elder from an international ministry commented that he had separated his own ministry into two separate congregations. Apparently, the ministry had reached a point where it could no longer grow as a blended congregation. The tedium of interpreting had become a drawback. They put a first language minister into leadership and created an English only service and a foreign language service. The ministry grew from there.

COMPENSATORS

The first compensator is a universal quality that ministers in all cultures must possess in order to be successful — love . It goes without saying that without love, a minister is seriously handicapped. Years ago, in seminary, the dean pounded this into us over and over again. He used to say from the chapel pulpit, "Some preachers may possess a lot of ministerial handicaps. Some may be miserable preachers, others may be terribly boring, or lacking conversational skills. But I have discovered this— if your people know that you love them, they will overlook just about anything."

A friend of mine has given nearly all his spare time to ministry among Chinese people here in the United States. Several times he told me, "My Chinese friends know that I am not Chinese. They know that I cannot speak the language and do not always do things their way. However, they also know that I love them very much, and they listen to me because of that."

A second compensator is time and attention. The more time a minister spends with people, the more opportunities he has to convince them that what he has for them is real and valuable. In close association with time is attention. Stopping to give someone extra attention, to look them in the eye (if it is culturally appropriate), to drop everything for sake of a person’s needs, to listen carefully, all work to overcome the problems inherent in an interpreted ministry.

A third compensator is knowledge and/or experience. Knowledge of the target culture proves that the minister is seeking to identify with people. On this point, a successful missionary friend commented to me, "When the speaker cites an authority within the target culture (instead of Calvin or another Westerner), or expresses Christian doctrine in the framework of the target culture (instead of expressing Christianity in the format of a ‘pioneer’ spirit or from the perspective of an assumed Christian heritage), when the speaker exhibits a familiarity with target religions, or when the speaker demonstrates an accomplishment in some area of the target culture, people are more willing to listen." All this presupposes that the minister has knowledge of the culture to which he is ministering. This does not mean that he must agree with everything in that culture. Instead, it means that he has cared enough to learn about life from their perspective. In some cultures, it may be appropriate to learn as much as possible about simple things like dress, stance, demeanor, or other related customs and habits. Among the Chinese, for instance, tap the table twice when someone pours tea, give items (including business cards) to another using both hands, dismiss complements humbly, handle chopsticks respectfully, cover one’s mouth when picking one’s teeth, etc. Education in these details will never end, but knowledge gained along the way will help the minister relate to and identify with people.

I have commented that knowledge of the language goes a long way to overcome barriers. Obviously, a minister who knows the language does not need an interpreter. Again we find a strong case for missionaries to learn the language as soon as possible. However, those who are on whirlwind international preaching tours may find it very helpful to at least learn some basic phrases in the target language. Learn to say "hello," "goodbye," "thank you," "you’re welcome," and other common courtesies. Learn how to ask some basic questions, like "how much does this cost?" or "where can I find the bathroom?" When the opportunity arrives, show off a little. The way the preacher says things will either make them laugh or impress them. Either way, they will appreciate the fact that he is trying to identify with them.

Experience produces respect in many cultures. This is why people tend to grant more respect to elder people than to younger. Unfortunately, the only thing that will give a younger minister more experience is, well, experience. In my younger years, my travels abroad helped me to overcome some of the disadvantages of youth. It was helpful to say, "Oh yes, I have been there," or, "Is that where you’re from? Isn’t it such a beautiful city!" Those to whom I ministered always smiled when I talked about having visited their own country or showed them pictures. Everyone’s experience is different and may be an advantage in their ministry.

An experienced missionary has commented to me that race or nationality, especially being Caucasian, is in itself a fourth compensator, particularly in countries where Caucasians are rare. This is a counter-intuitive assertion considering being a foreigner is what the minister is trying to overcome. He says, "In East Asia (and maybe elsewhere in the world), the fact that the speaker is white is a natural compensator. There is still some of the Great White Father image hanging over to a certain degree. Since Christianity is a ‘Western’ religion, it is reasonable to think that a Westerner would know more about it." Thus, being Caucasian can lend a natural authority in the culture that is curious to learn more about the West and its religion.

A fifth Compensator is humor. Every culture laughs, and not surprisingly, they often laugh at the same things that we do. While many jokes do not easily transfer into other languages and still retain their humor, personal anecdotes, embarrassing experiences, and funny illustrations will cause people to smile the world over. Humor produces good will, and good will opens the doors for ministry.

In addition, as our final and most essential compensator, we must consider the Holy Spirit. God is very capable of overcoming all cultural disadvantages and incompatibilities. We know that the Holy Spirit integrally works in, through the preacher, and in the heart of the recipient to bring about the salvation of people’s souls. Without Him, any work would be in vain. We may plant, others may water, but God will give the increase.

CONCLUSION

If and when you finally do get the opportunity to preach overseas, to take the Gospel to the regions beyond, to preach where no one has preached, may God bless you. I trust you will preach the Word with power and with excitement. I trust that you will see fruit for your labors and lives changed because of your willingness to preach to them using their own language.

There are, it may be, so many kinds of languages in the world, and none of them is without significance. Therefore, if I do not know the meaning of the language, I shall be a foreigner to him who speaks, and he who speaks will be a foreigner to me (1 Cor. 14:10, 11).