As we explore the theme at City Church of how true strength is found in weakness, I’m reading the story of Gerald L. Sittser who lost his mother, wife and young daughter in a tragic accident. His book is called A Grace Disguised and the inside cover reveals this is not a book about one man’s sorrow. Rather, it is a moving meditation on the losses we all suffer and the grace that can transform us. Here is a short extract that helps us to see what that looks like in one man’s experience.
Loss forces us to see the dominant role our environment plays in determining our happiness. Loss strips us of the props we rely on for our well-being. It knocks us off our feet and puts us on our backs. In the experience of loss, we come to the end of ourselves.
But in coming to the end of ourselves, we can also come to the beginning of a vital relationship with God. Our failures can lead us to grace and to a profound spiritual awakening. This process occurs frequently with those who suffer loss. It often begins when we face our own weaknesses and realize how much we take favourable circumstances for granted. When loss deprives us of those circumstances, our anger, depression, and ingratitude expose the true state of our souls, showing us how small we really are. We see that our identity is largely external, not internal.
Finally, we reach the point where we begin to search for a new life, one that depends less on circumstances and more on the depth of our souls. That, in turn, opens us to new ideas and perspectives, including spiritual ones. We feel the need for something beyond ourselves, and it begins to dawn on us that reality may be more than we once thought it to be. We begin to perceive hints of the divine, and our longing grows. To our shock and bewilderment, we discover that there is a Being in the universe who, despite our brokenness and sin, loves us fiercely. In coming to the end of ourselves, we have come to the beginning of our true and deepest selves. We have found the One whose love gives shape to our being.
I have just begun an evening series at City Church entitled Perfected in Weakness. The goal of the series is to move us, as a church family, from a position where weakness is seen (or at least thought-of) as something to be ashamed or embarrassed about. In our church culture weaknesses are often things we hide from others as we give the pretence of being sorted Christians. As a church we need to arrive at a place where we can be open and real about our weaknesses because we recognise that it is precisely in our weaknesses that God is most glorified. As we do so we will be increasingly able to speak to one another in appropriate ways.
Has it ever been easier to claim to be able to live independent, self-sufficient lives? Here’s one example of what that claim looks like: a book by five-time Olympic Gold medallist, Steve Redgrave. It’s not aimed at high-achievers but at people like you and me. It’s called You can win at life! Unlock your potential and go for gold! As you flick through the chapter and section headings you get a sense of its message; identify your dreams, your boundaries can be limitless, and winners are people like you. Through-out the book are encouragements to recognise the huge potential for success within you. The blurb on the back cover of the book reads In you can win at life! Steve reveals the secret of his success and shows how we can ALL learn to achieve our goals, given the right balance of self-motivation, vision and hard graft.
The book is a summary of the message of the age – and all too often the message in our churches. The power is there within you. It’s like north sea oil the only real challenge is how to get it out. And that is what makes what God wants to teach us through the apostle Paul so radical. For he writes:
If I must boast, I will boast of the things that show my weakness (2 Cor. 11:30, NIV)) and I will boast all the more gladly about my weaknesses, so that Christ’s power may rest on me. (2 Cor. 12:9, NIV)
For Paul the secret to life is that there are no strong people (to borrow from the title of Jeff Lucas’s new book). The reality is that the world is not divided between the strong and the weak but divided between those who know they are weak and those who don’t. It is only in learning that we are weak that we are ready to begin to look outside of ourselves and to the God of all grace for help.
Paul writes of the painful lesson that was so hard to learn; that is why for Christ’s sake, I delight in weaknesses, in insults, in hardships, in persecutions, in difficulties. For when I am weak, then I am strong (2Co 12:10, NIV). Steve Redgrave just might be able to motivate you to run a sub-4 hour marathon, he might just persuade you to start your own business but what he hides from you in his book is that most important lesson of all – there are no strong people. Despite the boastful words of every candidate on the apprentice it is our own mortality that serves as the reminder that whatever our strengths might be we are wearing out and our lives are running out. In the book of Common Prayer we read ‘In the midst of life we are in death’. I wonder whether that is something we are ready to accept?
We may have some strengths (our gifts and abilities given by God) but we are all weak people who have some strengths. So when God allows us to experience our weakness, whether that might come through physical, mental, or spiritual incapacity, it is a severe mercy. God is teaching you that you cannot make it alone. We all need to know that our lives are in his hands. That our future is found not in depending on our strength but on his strength at work in us.
The tension we experience in our Christian lives is that our weaknesses are the things we most want God to take away and yet our weaknesses are the things God finds most useful in growing us up in our faith. You and I want God to take away are the things he most wants to use. Paul did not enjoy his suffering but he learned that For Christ’s sake, I delight in weaknesses (2 Cor. 12:10, NIV).
It is a lesson we really need to learn because we think weakness is wrong and yet Jesus says weakness isn’t wrong – weakness is the way to eternal life. Weakness is the path that Jesus walked. He was crucified in weakness (2 Cor. 13:4, NIV). Weakness is where we learn that you and I need God – we don’t just need to know about God, we don’t just need to believe in God, we need to depend upon God – because only through Christ can he take us through death to eternal life.
Are we ready not just to serve Christ but depend on his strength because our own resources are not enough.
Paul Tripp writes in Broken-down House:
When you stand back and consider, you are confronted with how little is actually under your control. When you stop and look, you are faced with your smallness, your weakness, and your limits. But don’t get discouraged and don’t panic; reality is a healthy place to be. Think about it. Only when I humbly embrace my weakness, humbly admit my limits,and humbly recognise how small I actually am,can I begin to reach out for the help of the loving, powerful, and gracious Redeemer who is the true source of my strength, wisdom, and hope. Only then can I begin to function as an instrument in his powerful hands, rather than being in his way because, in forgetting who I am and who he is, I have been trying to do his job. He concludes, you do not have to fear your limits. They were designed by the God.
We were made to live not just God-honouring lives, but God-dependent lives. The problem is that even after God saves us, even then, we don’t naturally turn to him. As Christians we simply get on with our own life. So Paul boasts of weakness because they are they very place where we learn that the power for the Christian life comes from Christ and weakness is where that truth is most often discovered.
In our weakness we realise, maybe for the first time, that we need to depend on the God of all grace and depend on him as never before.
“I have no secret. You haven’t learned life’s lesson very well if you haven’t noticed that you can decide the reaction you want of people in advance. It’s unbelievably simple.
If you want them to smile, smile first.
If you want them to take an interest in you, take an interest in them first.
If you want to make them nervous, become nervous yourself.
If you want them to shout and raise their voices, raise yours and shout.
If you want them to strike you, strike first.
It’s as simple as that.
People will treat you like you treat them.
It’s no secret. Look about you. You can prove it with the next person you meet.”
In the last post we explored what a city-suburb church might look like and in particular thought about the role of small-groups as missional communities to reach impenetrable communities with the gospel. Now we take a brief look at preaching and expectations.
B. Preaching and City Suburbs
Look for bridges over which the gospel will travel and expose the idols that the gospel – Ed Stetzer
1. City-suburbs and bridges to the gospel
The suburbs are community killers. Many churches make the assumption that because people have moved to a setting that has back decks instead of front porches that they don’t want community. I have found that they do — they just do not know how to seek and receive it. Life transforming suburban churches can and must lead people to deeper community even when the culture pushes against it. - Ed Stetzer
Our preaching should therefore feature gospel applications that are corporate in nature and that celebrate the power of the gospel to establish, deepen and maintain community.
Established because true community comes not from a shared experience but from a shared identity of being in Christ.
Deepened because as those in Christ we are able to overcome the barriers to community. We learn to trust, commit, love and serve those who are family in Christ.
Maintained because through the gospel we are able to overcome the breakers of community. We are ready to forgive, to hold our tongue, to overcome the temptations to put ourselves first.
2. City suburbs and idols that need to be destroyed
Darrin Patrick suggests we ask the following questions to expose the community idols that function as alternative gods in our culture.
• What do people in this suburb worry about most?
• What, if they failed or lost it, would cause them to feel that they did not even want to live?
• What do they use to comfort themselves when things go bad or get difficult?
• What do they do to cope? What are their release valves? What do they do to feel better?
Some of the surface idols identified with city suburbs:
In affluent suburbs (middle-class?) they might include: Career, wealth, aspiration, status anxiety
In poorer suburbs (working-class?) they might include: Consumerism, close-knit family, amusement (TV, etc.)
In our preaching we need to return, repeatedly, to these idols and demonstrate how they are gods that fail and how everything they promise is found in Christ.
C. What to expect when planting in City suburbs?
City-suburb planting highlights a tension particular, although not unique, to planting in such situations: a tension between two truths.
1. Longer term opportunities – People tend to live a longer time in the suburbs (living in the same house for 20 years I can still remember every neighbour I’ve had by name) and that provides opportunity to build gospel-relationships over a longer-term.
2. A Cocooning Commuter culture – Theologian Robert Banks (quoted by Al Hsu) observes: One of the key victims of the automobile is the experience of local neighborhood. Since people drive to and from their homes, they do not see, greet or talk with each other much anymore; since they go greater distances to shop and relax, the corner store disappears, and the neighborhood park empties, so removing the chief hubs of local neighborhood life.
D. Could you plant in a City suburb?
Who might be suited to plant in suburbs? Is this the right suburb in which to plant?
1. Do you have a love for this particular community?
2. Can you demonstrate a commitment to this community eg. can you move in? are you willing to educate your kids in the community? etc.
3. Do you have a ‘gift-set’ that is a good match for the suburb. What skills or gifts are needed to connect to the culture of the suburb. Do you need to be a creative-type? a family-man? interest in sports?
4. When it comes to character how patient are you? Can you cope with the frustration of slow growth in the early years?
Cities are pitted against suburbs . . . Rather than contrasting cities against suburbs, it is more helpful to see cities and suburbs as part of a metropolitan whole. Our contemporary understanding of “the city” needs to include both city and suburb, and God needs Christians to have a presence throughout the entire metropolis. Al Hsu
I’m speaking at a workshop today at the Planting for Christ conference. My theme: Planting in a City Suburb. Here are my notes . . . part 1.
A. Cities and suburbs
Wikipedia defines it this way (highlighting how the term means something a little different in the US from the UK). A suburb is a residential area, either existing as part of a city or urban area (as in Australia, New Zealand and the United Kingdom), or as a separate residential community within commuting distance of a city (as in the United States and Canada).
English Heritage goes for the following: In general terms, suburbs can perhaps be best described as outgrowths or dependencies of larger settlements – somewhere with a clear relationship with a city or town but with its own distinct character.
Maybe we can best say: a city suburb is a distinct, recognisable area within a city, often with an integrity and character that is valued by the local community.
2. What is the relationship between the city and the suburb?
For cities like Birmingham (perhaps to be contrasted with global cities) a typical pattern would be
Urban-core, inner city, inner suburbs, outer suburbs, rural
B. What does it mean to plant in a city-suburb?
Rather than appealing to a sector of society you are taking responsibility for a part of the mission field geographically – John James, Helier Chapel.
You might identify the community by a post-code, a housing estate, political ward, but usually by a named area.
1. Contextualisation is essential
- Contextualisation is inevitable
- Contextualisation is biblical
- Contextualisation is necessary
- Contextualisation is complicated
2. When planting in the suburbs, community is key to contextualisation
a. Learn the culture – Ron Edmunson comments: Every city, every village, and every group of people have their own unique identity. What matters most? What do they celebrate? Where do people live and play? What do they do for fun? What’s their language? What are the traditions unique to this area? What history do they value?
b. Learn the market – Chip Weeler asks: Are schools an option for a building? Is the community in a growth mode or a declining mode? What are the major problems, concerns, and needs of the community? Who are the leading employers? What are the demographics?
c. Commit to the community. Planting in suburbs takes time and a great deal of patience.
3. Top Ways to Connect to Your Community
a. Be specific and strategic with your contacts
Very often this means starting with the families; mums and toddlers, kids & youth, messy church.
We’re five years in and we’ve seen very little fruit. We are still right at the start. But there is a whole community of people whose kids have been with us and we’re having conversations we wouldn’t have had three years ago – Andy Weatherley, Grace Church.
b. Build missional communities as a key strategy to reach the community
In City-suburb planting the church needs to engage the community.
Telling members of the plant simply to ‘go and be missional’ in an impenetrable community simply won’t work.
Missional small groups are a surer way in to the community and a training ground for plant members. The leader’s job is to create a context for mission within a community setting. For these groups to work at least the hosts and leaders need to live in or very near the community being reached.
- Small group bible-studies are open to the local community (ie a mixed group of Christians and non-Christians). All the questions are aimed at our belief system – Andy Weatherley. The danger is that you de-skill the Christians in their Bible-handling skills.
- Small groups are intentionally outward focused and look to draw in members of the community through a variety of social gatherings e.g. Eating food, celebrating national events such as Jubilee, Football World Cup, Christmas, Oscars Film night, . . . whatever your community is in to.
- Small groups are often the first point of contact with non-Christians.
Small group leaders need to be evangelists as well as Bible-study group leaders. A church-planter adopting this model needs to give a disproportionate amount of time and attention to training up leaders
Community group leaders are the key to the success of our church – Andy Weatherley, Grace Church.
c. Be a servant
- Street Associations
- Neighbourhood Watch Schemes
d. Use media to connect with your community
Chip Weeler suggests: Invest as much as you can in a Web site—a good Web site. Have the Web site up and running before the launch of the church, and use it as a tool for outreach. Post sermons, worship services, and areas of involvement. Make sure that the Web site clearly spells out where you meet, when you meet, how to dress, what to expect, and how the kids will be taken care of . . .take advantage of online communities such as MySpace and Facebook, as well as YouTube and other popular, free online sources.
Use photos from the community, landmarks from community, community events, etc. on your page. Give the casual viewer of your site links to the community they can identify with.
Produce a local newsletter; highlighting what’s going on in the community, featuring church-run or hosted events but not exclusively.
Follow Twitter feeds relevant to your community.
e. Join with community events (to use the language of Brad House ‘read the rhythms of your community’)
Have a presence at community events but be careful how you use it.
Case Study: Grace Church: Co-Co Mad (arty, drama, crafty festival)
Where are the places people like to be in your suburb? Build in visits into your ministry as a planter and team.
Schools, Library, Gym, shops,
g. Run your own church events & activities
• Curry club
• B-B-Q and family games day
• Clothes exchange party
• Gospel choir
• Football team
I was invited by the staff team of Magdalen Road Church to speak to them on the topic of the inerrancy of Scripture. Here are four God reasons for Christians to have confidence that what the Bible says, God says.
1. God is a God of truth (taken from Words of Life by Tim Ward)
The claim that the Bible is inerrant is a conclusion drawn directly from what Scripture says about God, and about itself in relation to God. Scripture says, as we have seen, that it is breathed out by God, as his own words. In addition, in Scripture God states with great clarity that his character is such that he cannot lie, and that he alone is utterly truthful and trustworthy (Titus 1:2; Heb. 6:18) . . . It is therefore right to conclude that Scripture’s words will borrow their qualities from God.
2. God is a God of love (taken from Essentials by John Stott & David Edwards)
Is [it] a reliable revelation? Indeed, we have strong Christian reasons for expecting God to have given us one. We both believe [Stott in reply to Edwards view of Scripture] God said and did something through Jesus Christ which was unique in itself and decisive for the salvation of the world. Is it not inconceivable, therefore, that God should first have spoken and acted in Christ and then have allowed his saving word and deed to be lost in the mists of antiquity? If God’s good news was meant for everybody, which it was and is, then he must have made provision for its reliable preservation, so that all people in all places at all times could have beneficial access to it. This is an a priori deduction from our basic Christian beliefs about God, Christ and salvation.
3. God is a God worthy of our trust (taken from Essentials by John Stott & David Edwards)
John Stott describes this one as his most important argument:
Submission to Scripture is for us Evangelicals a sign of our submission to Christ, a test of our loyalty to him. We find it extremely impressive that our incarnate Lord, whose own authority amazed his contemporaries, should have subordinated himself to the authority of the Old Testament Scriptures as he did, regarding them as his Father’s written word.
If submission to Scripture was right for him, as it was, it must be right for us also.
4. God is a God deserving of our obedience (taken from Evangelical Affirmations by Kenneth Kantzer)
Christians hold the Bible to be the Word of God (and inerrant) because they are convinced that Jesus, the Lord of the Church, believed it and taught his disciples to believe it.
The conclusion of the matter?
When it comes to whether we can trust the Bible we’re really asking questions much bigger than what is the Bible, we’re asking what is our God like. Who God is and what God has done gives us reason for confidence.
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.
Over this past week I’ve taken part in this year’s City to City Europe conference in Prague. Over 200 church-planters from over 60 cities throughout Europe attended and I was asked to speak at a break-out session on the theme of gospel-driven, biblical preaching.
Here are the first part of my notes on what makes for biblical preaching.
A. Biblical Preaching
1. What is biblical preaching?
Biblical preaching is not preaching that beings with a passage being read. As Hadden Robinson has said the Bible doesn’t function like the national anthem before an international sports match. We don’t use it to introduce the fact that a sermon is on the way but then close the bible for the duration of the sermon.
Biblical preaching is not preaching that uses the Bible. Many sermons mention the passage but that does not make a sermon biblical.
Biblical preaching is preaching where the meaning of the passage is the main application of the sermon.
2. Why biblical preaching?
The preacher does not decide what the church needs to hear. Our authority is in the text and our commission is to preach the word.
A faithful preacher should serve the text – Bryan Chapell.
3. Paul’s warning and instruction to Timothy
- There will be those in the church who preach false gospels. Superficially attractive, but without power – 2 Timothy. 3:1-6
- Our role as gospel ministers is to preach the word – 2 Timothy 4:1-5
- Our role is to be a workman who correctly handles the word of God – 2 Timothy 2:15
4. Why might planters be resistant to biblical preaching?
a. To invest considerable time and energy each week in preparing and the preaching Biblical sermons is costly. Time spent doing other things may have to be sacrificed.
b. To put our confidence in a ministry that appears weak, foolish and ineffective is a battle for planters who are seeking quick results.
• Modern trends in preaching deny the authority of the Word in the name of intellectual sophistication – Chappell
• We could add to that a desire for contemporary relevance
• We could add to that a quest for popularity
c. We find it easier to try and do the work of God in our own way
When our goal is to grow a church our temptation is to find easier ways.
For our preaching, the sermon takes on even greater importance as you must be well prepared every week. In general, our experience at Redeemer is that writing sermons takes twice as long as other places. This is because of the need to be clear, concise, logical, winsome, intellectually challenging and personable – all while being accurate. – Tim Keller
5. A definition of biblical preaching
Biblical preaching expounds (explains) the text and applies it.
a. An expository sermon may be defined as a message
i) whose structure and thought are derived from a biblical text,
ii) that covers the scope of the text,
iii) and that explains the features and context of the text
iv) in order to disclose the enduring principles of faithful thinking. Bryan Chapell in Christ-centered biblical preaching
b. Expository preaching points preachers to the biblical text with the instruction begin here…the text itself is the source of the truths we ultimately present. Chapell.
c. Expository preaching sticks closely to the text through-out the sermon showing the hearer why and how we have arrived at a conclusion.
B. Consecutive Biblical preaching
1. A strong case can be made for expository preaching that works through books of the Bible rather than individual passages.
a. The Bible was written in books and the big idea of the book is developed through a series of sermons.
• Sometimes the idea of the book is explicitly stated eg. 1 John 5:13, 1 Peter 5:12,
• Sometimes the idea of the book is there waiting to be discovered eg Col. 2:6-7,
b. Consecutive preaching models how we sit under the Bible as a congregation. Not picking our favourite verses or passages but working through the whole Bible.
c. Consecutive preaching exposes our blind-spots as we preach through passages and explore ideas that we might wish weren’t there but that the text sets before us.
2. Expository preaching, once practised, liberates us from the fear of running out of ideas. We no longer have to think ‘what shall I preach on this week’ because the passage set before us determines our big ideas.
3. Consecutive expository preaching requires even more work (!). For example not just showing the relationship between ideas in the passage for an individual sermon but by having to demonstrate the flow of themes and ideas through a book.
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