Here’s a summary of Brad Lomenick’s take on the next generation of leaders in the church and his reasons for optimism.
- Passion for God
- Willing to work together
- Don’t care who gets the credit
- Generosity and sharing are the new currencies
- They understand the holistic responsibility of influence
- Authenticity wins
- Not willing to wait
- See social justice as the norm
- Seeking wisdom and mentors
- A change the world mentality
(HT: Matt Perman)
When it comes to gospel ministry, and particularly a pioneering, church-planting, ministry, Paul asks the kind of question that everyone is thinking; who is equal to such a task? (2 Cor. 2:16). It’s the perfect question for any new congregation starting out together. We know that Paul preached the gospel with great boldness and confidence, a confidence that seems to motivate him, enable him and sustain him. And his second letter to the Corinthians is a letter all about the right and wrong kinds of confidence in ministry. Consider how often the word ‘confident’ or ‘confidence’ occurs. Ten times in the book as a whole e.g. 5:6, we are always confident and 5:8, we are confident.
Where does confidence for church planting come from?
In our culture – we talk of a self-confidence. Here’s Tracey Emin in her own words: I’m not your average woman, and I’m not going to live your average woman’s lifestyle. I set up the rules for me. I set up the perimeters. I have nobody telling me what to do. Former world champion boxer Chris Eubank exuded a self-confidence when he famously said: I have no vices. I am a hero. Go and look it up in the dictionary and you will find a picture of me.
I don’t doubt that in a group starting a church there are some very capable people. Gifted, skilled, equipped, trained, motivated but the danger will be a reliable on our own abilities, a self-confidence that breeds a self-reliance. A wrong confidence.
For the Apostle Paul confidence is found elsewhere. Paul answers his own question (2:16) in 3:4 Such confidence we have through Christ before God.
In this post I want to reflect a little on what a gospel-confidence is and then in my next post what a gospel confidence looks like in the life and ministry of a new church.
1) Gospel confidence
There are only two fuels you can put in the engine to fuel ministry, ourselves and our own talents and abilities or Christ and his gospel that saves. I’m sure you noticed how, for Paul, confidence is through Christ and before God. A better translation there is ‘toward God’. In other words Paul looks to God for his confidence rather than in himself for his confidence. So here’s the principle in planting; our confidence is entirely God-given. It comes from the gospel.
What does a gospel confidence look like? It’s recognising that our competence in ministry is entirely God-given. Paul says, 3:5, Not that we are competent to claim anything for ourselves, but our competence comes from GOD.
Gospel ministry is beyond our resources or abilities. No wonder Paul asks, 2:16, who is equal to such a task. You and I cannot open the eyes of the blind. We cannot give life to the dead. Our confidence can’t therefore be located in is not in our website, or our music, or our small groups, or our community, even our coffee – it comes from the fact that the life-giving Spirit works through the gospel to bring life and salvation and godliness.
When we recognise that our confidence comes through Christ and from God it is wonderfully liberating because our confidence isn’t affected by our performance, results, circumstance or situation! Andy Murray has just crashed out of the US Open in the quarter-finals in a pretty humiliating straight sets defeat. And no doubt His confidence will have taken a big knock. David Moyes hasn’t had the best start at Man Utd and it can’t be easy replicating the results of Sir Alex Ferguson.
Ask any celebrity and they will tell you of how self-confidence comes and goes, we are up and down people. As gospel servants, our confidence is strong because our confidence comes from God.
That’s great news this morning whether we are naturally over-confident or under-confident people.
Who is equal to such a task? Well the answer is there in v.6, God has made us competent as ministers of a new covenant. Paul knows that new covenant ministry is a life-giving ministry. A ministry in which God seeks to bless and we ought to expect to see people saved. The Old Covenant, as Paul goes on to explain in verses 7-18, could not bring life because it was an external covenant of obedience to the law. It was a ministry of death, not because the covenant was not good but because of the spiritual incapacity of the people. But Jesus fulfilled it for us in his life, and he bore our penalty for our failure to keep it in his death and so released us from it. The ministry of the Old Testament prophets was a hard one – who would want to plant a congregation in OT Israel or be a Moses, Jeremiah, Isaiah? But the ministry of the New Covenant is a glorious one because through it the Spirit is able to bring new life and to turn rebellious hearts back to him.
It is God, and no other, who qualified Paul and equipped him to become a minister of the new covenant, he claimed nothing for himself. So too for any of us given the privilege and opportunity to be gospel ministers. Gospel confidence is a humble confidence and that, as we’ll see in the next post, is all we need to, in the words of William Carey, attempt great things for God and expect great things from God.
If we love to read some authors because they confirm our opinions we learn to appreciate others because they change them. A good writer might just change our minds. GK Chesterton (1874-1936) was such a man. A brilliant mind and a prolific writer I discovered that he wrote around 80 books, several hundred poems, some 200 short stories, 4000 essays, and several plays. He was a literary and social critic, historian, playwright, novelist, Catholic theologian and apologist, debater, and mystery writer.
Over the summer I’ve been reading his book Heretics . One of the reasons he was so good at getting around my defences was through his appeal to paradox. He works to show you how they very thing you seek is not found in the way you seek it. In fact, he warns, seek it in the wrong place and you lose it altogether.
The following extracts from his essay On Certain Modern Writers and the Institution of the Family is an example of just how powerfully paradox works as a literary device. Subverting our assumptions, we find our views challenged and our minds changed. A whole new way of looking at things not only opens up but begins to become attractive to us.
The argument is simply this: if we really want to live life how do we do it? Chesterton asks where do we really experience life; is it in moving to the big city? Is it in travelling the world? Is life found in seeking after all kinds of new opportunities and experiences? Or might we find that the truth is found in deliberately pursuing just the opposite? Is life actually found in learning to love those who live right alongside us? Might we see more of the world by staying just where we are?
In a culture where we are desperately concerned not to miss out Chesterton argues we miss out when we fail to invest our live in a meaningful community.
1. Where life is really lived
The man who lives in a small community lives in a much larger world. He knows much more of the fierce varieties and uncompromising divergences of men. The reason is obvious. In a large community we can choose our companions. In a small community our companions are chosen for us.
2. Why large societies are about life-avoidance
A big society exists in order to form cliques. A big society is a society for the promotion of narrowness. It is a machinery for the purpose of guarding the solitary and sensitive individual from all experience of the bitter and bracing human compromises. It is, in the most literal sense of the words, a society for the prevention of Christian knowledge.
3. Life is discovered not in seeing places but in loving people
If we were tomorrow morning snowed up in the street in which we live, we should step suddenly into a much larger and much wilder world than we have ever known. And it is the whole effort of the typically modern person to escape from the street in which he lives. First he invents modern hygiene and goes to Margate. Then he invents modern culture and goes to Florence. Then he invents modern imperialism and goes to Timbuctoo. He goes to the fantastic borders of the earth. He pretends to shoot tigers. He almost rides on a camel. And in all this he is still essentially fleeing from the street in which he was born; and of this flight he is always ready with his own explanation. He says he is fleeing from his street because it is dull; he is lying. He is really fleeing from his street because it is a great deal too exciting. It is exciting because it is exacting; it is exacting because it is alive. He can visit Venice because to him the Venetians are only Venetians; the people in his own street are men. He can stare at the Chinese because for him the Chinese are a passive thing to be stared at; if he stares at the old lady in the next garden, she becomes active. He is forced to flee, in short, from the too stimulating society of his equals — of free men, perverse, personal, deliberately different from himself. The street in Brixton is too glowing and overpowering. He has to soothe and quiet himself among tigers and vultures, camels and crocodiles.
4. What God is trying to teach us through community
We make our friends; we make our enemies; but God makes our next-door neighbour. . . we have to love our neighbour because he is there — a much more alarming reason for a much more serious operation. He is the sample of humanity which is actually given us. Precisely because he may be anybody he is everybody. He is a symbol because he is an accident.
All of Chesterton’s arguments, powerfully and persuasively made I’m sure you’ll agree, serve to challenge our view of church. For example, is church a place to visit or a community to learn from? Do we like our large churches because that way we can avoid people? We can decide who to love and when we don’t want to love others, especially those who differ from us, we can easily ignore them? Is a large church a decision not to grow-up through sharing in the joys and sorrows of our Christian brother and sister?
On holiday on Sunday in a small family church when one couple shared the news that the wife had been diagnosed with ovarian cancer Chesterton’s observations were confirmed in an instant. The news would impact every member of that church family who by virtue of their community life shared life together, week in and week out.
Paul Tripp’s Dangerous Calling is proving to be a highlight of my summer reading.
Here’s a man who knows my heart and understands the unique challenges and dangers of pastoral ministry. The book is written by a man who has failed in ministry,so writes with compassion and care. He has also, through countless conversations with church leaders, ministered the gospel to leaders.
In the introduction he describes Dangerous Calling as a diagnostic book. His aim is to reveal to leaders, often blinded by their sin to their sin, the idols that drive too much of what we do and why we do it. Perhaps the most disturbing sentence of the book is this one: it is right to say that the greatest danger in my life exists inside of me and not outside of me. This is because a pastor’s ministry depends, finally, not on whether he can preach, set out a clear vision for a church or deliver good pastoral care but on what is motivating his ministry. The condition of a pastor’s heart shapes everything.
Through the second half of the book Tripp shows just how devastating it is for a pastor to look for the wrong thing in the wrong place. To want and to seek from ministry what is ours in Christ. When you forget the gospel, you begin to seek from the situations, locations, and relationships of ministry for identity, security, hope, well-being, meaning, and purpose.
Why do ministers fall and fail? Why do so many leave ministry? For most, behind the many presenting reasons, underlying them all, is a failure to apply the gospel to ourselves as well as our congregations.
In the concluding chapter of the book Tripp summarises his ‘big-idea’:
This is the bottom line. This is the great internal war of ministry. You are called to be a public and influential ambassador of a glorious King, but you must resist the desire to be a king. You are called to trumpet God’s glory, but you must never take that glory for yourself. You are called to a position of leadership, influence, and prominence, but in that position you are called to ”humble yourself under the mighty hand of God” (v.6). Perhaps there is nothing more important in ministry than knowing your place. Perhaps all the fear of man, the pride of knowing, the seduction of acclaim, the quest for control, the depression in the face of hardship, the envy of the ministry of others, the bitterness against detractors, and the anxiety of failure are all about the same thing. Each of these struggles is about the temptation to make your ministry about you. From that first dark moment in the garden, this has been the struggle–to make it all about us.
It is so easy to confuse your kingdom with the Lord’s. It is so easy to tell yourself that you are fighting for the gospel when what you’re really fighting for is your place. It is so easy to tell yourself that you’re simply trying to be a good leader when what you really want is control. It is so easy to tell yourself that you want to build healthy ministry relationships when what you really want is for people to like you. It is so easy to tell yourself that you’re trying to help people understand the details of their theology when what you’re actually working to do is impress them with how much you know. It is so easy to tell yourself that you’re fighting for what is right when what is really going in s that you’re threatened by someone’s rising influence. It’s so easy to tell yourself that you just want what is best when what you really want is a comfortable and predictable ministry life. It is so easy to tell yourself that you want God to get glory when really you enjoy ministry celebrity more than you are willing to admit. It is hard to be in a position of ministry prominence and influence and to know your place, It is very tempting in subtle ways to want God’s place. It is vital to realize that the temptation of the garden still lives in the pulpit, the study, the counseling office, and the ministry boardroom.
Here is the bottom line: wherever you are in ministry, whatever your position is, no matter how many people look up to you, whatever influence your ministry has collected, and no matter how long and successful your ministry has been, your ministry will never be about you because it is about him. God will not abandon his kingdom for yours. He will not offer up his throne to you, He will not give to you the glory that is his due. His kingdom and his glory are the hope of your ministry and the church. And when I forget my place and quest in some way for God’s position, I place my ministry and the church that I have been called to serve in danger.
It is here that I need to be rescued from me.
In your ministry, in the location where God has positioned you, is there evidence that you have forgotten your place, or is your ministry shaped and protected by a daily commitment to “humble yourself under the mighty hand of God”? Would the people who serve with you thing that you are too orientated toward power and control? Would the people you serve assess that you care too much about what people think about you? Would they say that you care too much about attention and influence? Would they see you as being tempted to take too much credit, or would they say that you clearly demonstrate that you know the ministry God has called you to is not about you? Would they conclude that you really do know your place?
Here’s a short-piece I recorded for Acts29Europe entitled ‘Nothing is wasted’ not even our mistakes.
The Gospel Partnerships invited me to share some the ways in which God has been at work in and through City Church Birmingham since we began to meet in 1999. The Gospel Partnership site contains a growing set of resources on training, multiplying congregations and evangelism. Well worth returning to the site on a regular basis for input from a whole range of churches.
We’re preaching through a series at City Church entitled Perfected in weakness. Here’s an extract from the sermon I preached last Sunday entitled the weakness of inadequacy.
Madonna once said:
My drive in life comes from a fear of being mediocre. That is always pushing me. I push past one spell of it and discover myself as a special human being but then feel I am still mediocre and uninteresting unless I do something else. Because even though I have become somebody, I still have to prove that I am somebody. My struggle has never ended and I guess it never will.
Clinical psychologist Oliver James in his best-selling Affluenza puts his finger on just what is at work here:
Constantly comparing your lot with others leads to insecurity. You will have a nameless sense that there is always something you should be doing, a free-floating anxiety. You will be obsessively running yourself down because you do not do as well as others, moving the goal posts if you do succeed.
That sense of inadequacy is something we bring with us into church life. Maybe you look around your church and think ‘I’m not as good looking as that person, I’m not as trendy as that person, I’m not as godly, or gifted, or confident as the person sitting next to me.’ And you fear being ordinary at best and what you really fear is being irrelevant.
If ever there was a passage written to help us with the weakness of inadequacy, it is 1 Corinthians 12.
1) God’s design: unity in diversity
If you are a Christian you share with every other Christian the same identity; an identity that has nothing to do with your performance or popularity. We are children of God, united together with other Christians through being united with Christ. Through the same Spirit of Christ we know Jesus Christ – that’s the thrust of Paul’s introduction in v.3. But our unity is expressed in diversity. In verses 4-7 three times Paul talks of ‘same’and yet ‘different’. It’s surely impossible to miss Paul’s point: unity is not uniformity.
What works for a British Lions rugby team, made up as it is of 15 players of all shapes and sizes, and the very thing that makes the sound of an orchestra sublime, is true of the church. The God who loves us the same has given us different abilities and roles. Paul wants us to know that God is a God who loves us and loves diversity: that includes personalities, characters, abilities and gifting.
Paul says that God gives gifts to each one (11), he arranged them . . .just as he wanted them’ (18), God has combined the members (24), God appointed the gifts (28).
It has been said ‘when we freeze water, we make ice cubes – everyone the same. When God freezes water, he makes snowflakes – each one different.’ And David Prior notes that ‘we differ from one another because God wants those differences to be moulded into a special unity which is demonstrably his own doing.’
1. If the gifts we have are from God then we should use them
2. If the gifts we have are from God then we should be thankful for them
3. If the gifts are from God we should trust that he knows which gift to give us (even if we would rather he had given us a different gift)
4. If the gifts are from God then he intends them to be useful
5. If the gifts are from God then he intends them to be used for the building up of the church
David Prior says that every Christian is ‘unique, distinctive, irreplaceable, unrepeatable. . . this is the glory of the church as the body of Christ.’ Is this how we think of ourselves and each other?
The problem is that we, like the Corinthians, have a hard time accepting what Paul is saying.
Two tendencies that we’re going to look at in turn. The first is to say ‘but I don’t belong’ and the second is to say ‘but I don’t need you.’ You see, we can’t expect that the church will be healthy unless we have the right attitudes to ourselves and our place; we need to have the right attitudes towards one another. We need to know that we belong together and that God has made me to play an important part.
To help us understand this Paul uses a powerful analogy for our life together and the picture he uses is the human body. There it is in v.12 (NIV), ‘the body is a unit, though it is made up of many parts; and though all its parts are many, they form one body. So it is with Christ.’ And yet for some Christians the weakness of inadequacy is always at work. And we recognise it has a paralysing effect. So, v. 14, ‘because I am not a hand, I do not belong’ and again in v.16, ‘because I am not an eye, I do not belong’. The church is full of people who can see all that others have to offer, but very little sense of why they are needed.
Well, what is Paul’s response?
2) ‘I don’t belong’ – Accepting the way God has made me
If we were all the same, v.17, all an eye, or all an ear, we would be useless. God knows what he is doing when we remember, v.18, God has arranged the parts, every one of them, just as he wanted them to be. The reason Paul’s analogy works so well is that it’s pretty obvious to us that for a body to function the various parts must be different. The eye can’t do the job of an ear nor the ear the job of an eye. The whole point of a body is that it depends on diversity. It simply must have many different parts to function. And God knows what he needs and what he’s doing in putting you in this body.
Now I don’t know quite how my body works, I just know the various parts do their work and God puts it all together. In one sense it’s a relief to me that I don’t know or need to know. The one thing I do know is that I feel a whole lot better when every part of my body is working as it should. So with the church. Just as I don’t need to know how my body works, so, I don’t need to know quite how God will use every member to play his or her part to build up the body of Christ. I don’t need to know quite how we will make a difference in the body of Christ. We simply trust God to build the body as we each get on with playing our part.
You and I don’t have to try and measure your contribution – we simply have to trust that God wants to work through you. Sometimes we get an insight. Sometimes someone says a particular thank you for something we’ve done, but not often. So don’t require or expect uniformity. That’s not the way God made us. And if God has put us in the body, to play our part, there’s really no place for feeling inferior on account of difference.
But Paul goes further than simply saying we’re all different. He wants us to see that in the way God has designed the body, he turns the standards and expectations of the world on its head. Paul is quite sure that it is precisely those who think they have least to offer who often make the greatest contribution.
Our key verse for that idea is v.22 those parts of the body that seem to be weaker are indispensable. Do you see that in this verse Paul recognises that in a human body there are what he describes as weak organs? He has in mind the internal organs that need protecting; our liver, lungs, heart. You don’t see them, they are fragile, but they are indispensable.
I think v. 22 is a really encouraging verse. What it seems to say is that weakness is something from which we are all to learn. Maybe it is true that you are not as gifted as someone else, or have the same place of honour in the body but God says through this passage ‘be content to be who God made you to be, because God has a purpose for you.’ When it comes to the human body it is the weakest members who have the greatest impact. I can manage without an eye or an ear. If tragedy strikes I can learn to live without the use of my legs or arms. But the liver is essential and the heart is indispensable. In other words the weakest members of the body only seem weak. And so with the church. Those who appear to have little to offer often make the biggest impact, don’t they?
In our own congregation those going through sufferings or struggles of various kinds are often the greatest encouragement. A mother raising a disabled child, a member battling cancer, whatever it may be, there is much to learn from those who seem weak. Quite simply, because God works through weakness. Pablo Martinez writes: ‘God can use us in very different ways from those we might have expected or imagined, even in surprising ways . . . God wants to give meaning to every life, however limited or useless it may appear to human eyes.’
There were those in the church at Corinth who felt they had nothing to learn from weakness. And today there are those who cannot see that Christ is powerfully at work in someone battling same-sex attraction, depression, loneliness, and so they fail to learn, and they fail to be encouraged or inspired, and they fail to give glory to God.
3) ‘I don’t need you’? – Learning from those who are weak
As you go on in life and as you grow up in life so you realise that you have more to learn than just the theology of Wayne Grudem, and that God has given the church teachers in many forms. Dietrich Bonhoeffer, martyred by the Nazis in 1945 has written arguably the greatest book on Christian community, Life Together. In this he states ‘the exclusion of the weak and insignificant, the seemingly useless people, from a Christian community may actually mean the exclusion of Christ.’
If we only seek out the impressive, the connected, the intelligent, I wonder whether you would ever have sought out Christ? In Isaiah 53:2-3 (NIV) we read ‘He grew up before him like a tender shoot, and like a root out of dry ground. He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him. He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hide their faces he was despised, and we esteemed him not.’
When we think of Christ’s origins, raised in a working-class town in the north of the country and when we think of his appearance dressed as he was in ordinary clothes and when we think of his ministry and reputation, rejected by the thinkers and leaders of his time, if we were looking for someone to impress us we might just have missed him.
It is so easy to overlook the presence and power of God in the church – it is found in weak people.
Paul rejoiced in weakness and therefore if we share his joy we too will look to learn from those who are conscious of weakness. Once you realise that one of the primary ways, if not THE primary way of growing up in the Lord is through your weaknesses, then your attitude to the weak begins to change.
The wise Christian seeks out the company of the weak – because he sees something he didn’t see before – Christ’s power at work. The wise Christian seeks out the company of the weak because he seeks to learn from them. The wise Christian seeks out the company of the weak because he longs to be blessed by them.
So far in this series we’ve considered how preaching needs to be both biblical and gospel-centred. A sermon is biblical if the big idea of the passage being preached is the main application of the text. A sermon is gospel-driven if the preacher shows how the big idea of the passage is fulfilled in Christ and points to him as saviour and Lord. We turn now to consider gospel-driven preaching.
What is gospel-driven preaching?
A gospel-driven sermon is one that not merely shows how the passage is fulfilled in the gospel but then builds further to show how the gospel enables both our justification and sanctification. The gospel enables the Christian life from beginning to end and thus drives our lives.
Whether or not we have grasped how the gospel enables our obedience of faith will shape the way we preach. Bryan Chapell has said Ultimately, the issue all preachers must confront is what they believe to be the relationship between people’s conduct and God’s acceptance.
How does gospel-driven preaching work?
1. The goal of gospel-driven sermons is to make real to everyone who hears them, both Christian and non-Christian, that they need Jesus more today than yesterday. In particular the Christian increasingly grasps the sense in which he needs to continually trust in Christ and look to him in order to live the life he wants to live.
2. In application, gospel-driven sermons celebrate that the Christian life from beginning to end is a work of grace and a work of God. Our justification is a free gift of God and our sanctification flows from our justification as the spirit-enabled work of God in our lives.
Typically, as we consider Christ, we ask that by his Spirit he might stir up godly-affections, renew our minds and motivate our wills to live for him. But importantly we give the necessary time and consideration to ask just how the gospel, rightly appropriated, can enable the life of faith.
Reading through Ephesians 4:17 to 6:9 we see, time and again that Paul uses gospel indicatives to drive gospel imperatives. Perhaps the most developed example in this passage is Paul’s instruction to husbands to love their wives. He gives us gospel reasons and incentives to obey: we love our wives because Christ loves the church. But through-out the section we find micro-examples eg. don’t get drunk on wine but be filled with the Spirit.
5:1-2 summarises the principle when Paul says Follow God’s example, therefore, as dearly loved children and walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.
Good preaching won’t just tell you to do it but will i) move you to obedience and ii) show you what that obedience looks like.
3. Gospel-driven sermon must avoid both legalism and moralism
Tim Keller has helped me, more than any other, to realise that the non-Christian listening to your sermon thinks your message, unless you correct him, is one of legalism. He thinks that religion amounts to ‘obey to be accepted.’ The gospel of justification is the message of free grace. It says ‘because you are accepted, obey!’ Romans 6, Romans 12:1-2, Titus 2:11-14.
The Christian listening to your sermon thinks the message of the gospel is moralism where Christianity amounts to ‘because Jesus has done this for you, you now do this for him.’ Moralistic preaching has terrible consequences for both the individial believer and the church.
The basic problem, is that even Christians do not ordinarily live as if the gospel is true. We don’t really believe the gospel deep down. We are living as if we save ourselves. – Tim Keller
4. Gospel-driven application works hard to make the connection between
- The message of the text as understood by its original hearers
- How it is fulfilled in Christ
- How it leads to gospel change in the lives of Christians and non-Christians
5. Gospel sermons recreate what Tim Keller calls the gospel-renewal dynamic.
At the heart of gospel-driven preaching is the fundamental conviction that the Christian life we are called to live is one we cannot live but Christ can live in us.
[Gospel] preaching assures God’s people that their relationship with him is secure by virtue of God’s provision [and] nourishes the faith that becomes the motivation and enablement of true holiness. God’s people serve God out of love for him and with confidence of his provision. – Bryan Chapell.
6. The result of all of this is that gospel sermons preach the gospel to Christians and non-Christians at one and the same time.
As Keller has often said we need to preach the gospel to the Christian because she needs it for sanctification and the non-Christian who needs it for sanctification.
Some questions to ask of our sermon:
• How do I know that I have preached a gospel sermon over against a moralistic one?
• Have I just told people to obey, to ‘just do it’?
• Have they left thinking that the life the gospel calls on them to try harder?
• Is the heart of my application that the Christian life is a life we cannot live, that Jesus has lived for us and now in him we can begin to live.
In the first extract from my seminar notes on ‘Gospel-centred Biblical preaching’ I focused on the need for preaching to be preaching that does not abuse the text of scripture, nor even use the text of Scripture but serve the text of Scripture. Biblical preaching is preaching in which the Bible sets the agenda for the content of the sermon because the big idea of the passage is the main application of the text.
However, it’s not enough to be biblical (in that sense). Every sermon needs to be biblical in that it is Christ or gospel-centred. In this post we ask how Jesus is the answer to every question a sermon raises, the fulfilment of every hope put forth and therefore the centre of every text.
1. Every text is there to teach us about Jesus
And beginning with Moses and all the Prophets, he [Jesus] explained to them what was said in all the Scriptures concerning himself. (Luke 24:27 NIV)
For everything that was written in the past was written to teach us, so that through endurance and the encouragement of the Scriptures we might have hope. (Rom 15:4 NIV)
The Bible is not Christ-centered because it is generally about Jesus. It is Christ-centered because the Bible’s primary purpose, from beginning to end, is to point us toward the life, death, and resurrection of Jesus for the salvation and sanctification of sinners. – Darrin Patrick
2. Every text teaches us of our need for a Saviour
A sermon without Christ as its beginning, middle, and end is a mistake in conception and a crime in execution. However grand the language it will be merely much-ado-about-nothing if Christ be not there. And I mean by Christ not merely his example and the ethical precepts of his teaching, but his atoning blood, his wondrous satisfaction made for human sin, and the grand doctrine of ‘believe and live. – C.H. Spurgeon
What does this all look like?
There are a growing number of good books and resources showing how to find Christ and I particularly commend Preaching the whole Bible as Christian Scripture by Graham Goldsworthy.
Tim Keller has said
Once you know that all the lines of all the stories and all the climaxes of the inter-canonical
themes converge on Christ, you simply can’t not see that every text is about Jesus. For example:
+ Jesus is the true and better Adam who passed the test in the garden and whose obedience is now imputed
to us (1 Cor. 15).
+ Jesus is the true and better Abel who, though innocently slain, has blood that cries out for our acquittal,
not our condemnation (Heb. 12:24).
+ Jesus is the true and better Abraham, who answered the call of God to leave all that was comfortable and
familiar out of obedience to God.
+ Jesus is the true and better Isaac, who was not just offered up by his father on the mount but was in the
end sacrificed for us all. God said to Abraham, “now I know you love me, because you did not withhold
your son, your only son whom you love, from me.” Now we can say to God, “now I know that you love me,
because you did not withhold your son, your only son whom you love, from me.”
+ Jesus is true and better Jacob, who wrestled with God and took the blow of justice we deserved. Now we,
like Jacob, only receive the wounds of grace to wake us up and discipline us.
+ Jesus is the true and better Joseph, who sat at the right hand of the king, and used his power to forgive
and save those who betrayed and sold him.
+ Jesus is the true and better Moses who stands in the gap between the people and the Lord, who mediates
a new covenant (Heb. 3).
+ Jesus is the true and better Job —the innocent sufferer who then intercedes for his foolish friends (Job 42).
+ Jesus is the true and better David, whose victory against Goliath was imputed to his people, even though
they never lifted a stone to accomplish it themselves.
+ Jesus is the true and better Esther, who didn’t just risk losing an earthly palace but a heavenly one, and
who didn’t just risk his life but gave it—to save his people.
+ Jesus is the true and better Jonah who was cast out into the storm so the rest of the ship could be brought
I’ve also been helped to see that when it comes to a specific narrative the ‘hero’ functions in that story in 1 of 3 roles.
• a type of Christ – see Keller’s examples above
• a type of believer trusting in Christ – that could be Abraham being justified by faith Gen. 15, Rom. 4 or David confessing his sin in the psalms eg. Psalms 32, 51.
• a type of unbeliever needing to trust in Christ – for example Abraham in Egypt, Gen. 12.
Let’s take one passage as an example of how New Testament authors quite clearly find Christ in Old Testament narrative – Exodus 2:11-25.
In this passage Moses strikes dead the Egyptian beating one of his own people. How should we find Christ here? When I preached this passage recently I called it God’s rescuer renounces his royal throne to rescue his brother(s). Two very important New Testament texts help us with this passage; Heb 11:24-26 and Acts 7:23-25. In them we find Moses commended for his actions.
Hebrews reminds us that Moses gave up a kingdom to rescue a people because he knew he would inherit a better kingdom
Acts reminds us that the one God raised up to rescue his people rejected him as their rescuer.
So in my sermon I argued that
Jesus is the greater Moses because he saw the suffering of his people and decided to get involved in our world. He is the greater Moses because didn’t forsake a human throne to come to the aid of his brothers he left his throne in heaven to save us. He is the greater Moses because he chose to suffer with his people not just in experiencing loss of status and reputation but choosing to suffer to the extent that he gave his life to death on a cross He is the true Moses because he delivers his people not just from slavery to Pharaoh but from sin and death itself through his own resurrection. Jesus is the true and better Moses because he too was prepared by God to deliver his people through suffering…
3. Every sermon must centre on Jesus
Biblical preaching is gospel-centred preaching. It shows us Christ as our only hope but does so not by
a. assuming the gospel (but not stating it). So in the sermon we learn about faith and life through David, Joshua, etc. but Christ is not mentioned.
b. bolting on the gospel in a way that eases our conscience but is not from the text. We hear valuable gospel truths but cannot relate them to the passage preached.
Instead it shows us Christ as saviour and Lord from a careful application of the passage demonstrating how it always pointed us to Christ.
In the next post we will look at what it means for preaching to be not just gospel-centred but gospel-driven.
On the day of the funeral of Margaret Thatcher, Britain’s longest serving Prime Minister of the last 150 years, tributes continue to be been paid from all-sides of the political debate. Love her or loathe her no one denies that, through her leadership, she changed the face of a nation and her influence continues to be felt across the world to this day.
Looking back over her time in office, what made her the leader she was? Here’s a personal take on seven qualities identified by Thatcher and those who knew her that shaped her leadership. Seven qualities that all leaders can learn from starting in this post with 1) conviction and 2) clear vision.
Margaret Thatcher famously said above all I am not a consensus politician but a conviction politician. Her leadership was borne out of a strong moral conviction that what she believed in was what could make Britain great again. And Thatcher was to attribute her success to this unswerving conviction in the rightness of her cause. After nearly ten years in office she still maintained if you just set out to be liked, you would be prepared to compromise on anything at any time and you would achieve nothing.
Leadership not borne of strong conviction is leadership that will fail. Even when at her lowest political ebb, in 1981, she argued pragmatism is not enough, nor is the fashionable word consensus. To me, consensus seems to be the process of abandoning all beliefs, principles, values and policies. So it is something in which no one believes and to which no one objects.’
Lord Saatchi, in an interview on the BBC the morning after Margaret Thatcher’s death, paid tribute to this quality. He summarised her outlook in the following way:
The aim in that period when she was leader of the opposition was to present an ism, called conservatism, which in her mind was a philosophy and the object of the exercise was to explain that philosophy and see if people would support it and now we have a situation all these years later where you can tap anyone on the shoulder any where in the world and ask them ‘what did Mrs Thatcher believe in?’ and you will get a straight answer in a second.
Applying this principle of leadership to churches we might well ask whether it is obvious what we, as a church, stand for? We also have to ask are our principles matters of conviction,derived from God’s word and God’s purpose for the church in the world, rather than our own ideas? Do we lead from conviction or consensus?
2. Clarity of vision
Thatcher had not only strong convictions which guided her actions but a clear vision of where she wanted to take the nation. Henry Kissinger comments on why he thought Thatcher was a breathe of fresh air as a leader in her generation: The appearance of a leader that confidently asserted a vision of the future and, was wiling to tackle the economic problems of the day based on an alternative theory, had both a practical impact and also a psychological and moral impact on the period in which she lived.
He concludes her view was that leaders should define themselves by clearly articulating for their public their vision of their future.
What can we learn? It couldn’t harm if we as Christian leaders were to ask ourselves just how clearly are we articulating a vision for our particular churches? Are we able to assert not just guiding values that under-pin our ministries but a compelling vision as to where such principles might take us? For example, it is surely a good thing for a church to affirm the spread of the gospel as a necessary core value, it is another thing to set out a vision for how the church will seek to see the gospel go out over the next, say, 5 to 10 years.
In our next post we consider what it meant for Thatcher to be a leader defined by courage, clear communication and commitment to her cause.
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