Christianity

Preaching New Covenant and Fellowship with the Trinity

/ Peter Mead / 6 Comments

I have been pondering the New Covenant and what might happen if we were to dwell on it as the New Testament writers do.  We’ve thought about the wonder of sins forgiven, the profound work of God in the hearts of believers, and now for the last post . . . God in the hearts of believers.  Or to put it another way, fellowship with the Trinity!

There are many New Testament passages that seem to point to the believer being “in Christ” or “abiding in Him” and the indwelling presence of God, by His Spirit, in the believer, causing us to cry out to our Abba.  This mutual indwelling motif is not uncommon.  Sadly, nor is our tendency to treat these notions as some sort of technical truth, a legal reality, as it were, and then focus our reading or teaching on our self-driven effort to live good lives, as if only marginally connected to God.

If we go back to the promises of the New Covenant, there is plenty to rock the original recipients back on their heels.  Ezekiel 11 looks forward to when “they shall be my people and I shall be their God.”  Good stuff, but what is key to this reality?  “A new spirit I will put within them.”  Later, in chapter 36, after references already in the preceding chapters, God gets more overt on the indwelling Spirit theme; “I will put my Spirit within you” – this is not normal fare in Old Testament times!  Remember that a key theme of Ezekiel is that of God’s special presence (or absence) from the temple.  The stunning hope of the city, is the reality of the New Covenant believer – The LORD is there. (Eze.48:35)

In Jeremiah God looks back to the Old Covenant, which was also marital in nature, but the New Covenant is different.  They will be His people, He will be their God.  Meaning?  Well, they will all know the LORD.  (Jer.31:34)

In Isaiah there is already the marital motif, the indwelling Spirit and the close relationship.  In Joel we read of the pouring out of God’s Spirit on all flesh, and a mutual calling – the LORD calling the people, and the people calling on His name.  In Zephaniah there is the hope of the LORD being in the midst of Zion, exulting over her with loud singing, quietening her with his love.  In Malachi we look forward to the coming Lord of the future covenant.

I suspect that if we spent time pondering the New Covenant, both in its predictive descriptions, and with sensitivity to the New Testament texts, we would find ourselves preaching more a message of wonder than a message of pressure.  More a message of delightful description, than a message of demanding duty.  More a message pointing to God, than a message pounding on us.

Perhaps we are just so familiar with the New Testament texts that we miss what they are saying.  Perhaps our theology somehow overrides what our eyes could see if they looked carefully.  The Christian life doesn’t just include fellowship, it is fellowship.  And that isn’t just with each other, it is profoundly with God, through His Christ, by His Spirit.

Preaching, New Covenant and Heart Transformation

/ Peter Mead / 3 Comments

Yesterday I pondered the familiar but radically exciting truth of having sins forgiven. This core feature of the New Covenant has to drive us deeper, to the issue of the heart. Sin is not just behavioral error, or contravention of legal codes. Sin springs from where it is born: the human heart.

A solution to the problem has to address the problem as it is. If the issue were merely a failure to obey, then God could simply provide empowerment to obey. A better battery. Simple. But what if sin goes deeper than external obedience? What if the very problem Christ came to address was the problem of human hearts?

Then something along the lines of the New Covenant would be needed. Not just a power supply to enable obedience, but a change of heart from death to life. And what would that new heart, new inner life, also point toward? An inner living desire to please God.

Believers in the days of David, of Daniel, or whoever, could only dream of the day when God would do a work in the heart of all his people. They could only imagine what it would be like for God’s people to have heart-stirred inner motivation for fulfilling the moral requirements of a just and holy God.

Speaking of moral requirements, Jesus was asked what was the greatest commandment. He pointed to a matter of the heart – the requisite of love for God and for neighbour. Such a love would leave the whole legal corpus unbroken. That’s an amazing thought. In fact, Paul said the same thing, in Romans 13 for instance. Love fulfills the Law.

So its fairly simple then, we’ve just got to preach and pressure people to produce love from their own inner being, right? Tell ‘em to love God and love others, and hey presto, we’ll have communities of law abiding Christian citizens?

Every parent, every pastor, every preacher knows that telling people to love God and love others doesn’t quite seem to work. Its almost as if we aren’t in control of our own hearts, but they are in control of us. We do what we love, right?

So there has to be a better way than pressure. Most pastors and parents tend to fall back on that, because in the absence of a clear alternative, it seems better than saying nothing. But God doesn’t seem to be groping for a solution to the self-loving human heart.

He brings about the transformation of the New Covenant, in which our hearts are made alive and the requirements of righteousness are written there, rather than externally. How? Well, we love God (and we love at all), because we are loved first. He demonstrated His own love for us in this, while we were still sinners, Christ died for us! It is the cross that presents the powerful love of our loving God – it is His love that ignites in us a love that is nothing other than response to His great love.

So what does this mean for preachers? Well, for one, perhaps we need to put more preaching effort into presenting Christ and Him crucified, and less effort into pressing Christians to copy Christ and His character exemplified.

And if God is doing a work on the heart, surely there’s another level to plumb too. Tomorrow.

Preaching, New Covenant and Sin

/ Peter Mead / 6 Comments

Sometimes we need to be contradicted.  For instance, we assume that if we are going to take the issue of sin seriously, then we need to give some significant attention to it.  Perhaps by implementing some self-controlled, self-disciplined approach to sin control in our lives.

On the contrary.

Hang on, am I suggesting that we shouldn’t take sin seriously?  Am I suggesting that we should go and sin freely?  Of course not!  Why do some people automatically assume that a turn from focusing on virtue is to turn in pursuit of vice?  The opposite of moral effort may not be immoral action.

I would suggest that the New Covenant takes sin more seriously than we do or think we do.  God takes sin seriously, which is why He promised the New Covenant.  Jesus Christ takes sin seriously, which is why He inaugurated the New Covenant with his own blood.  The writers of the New Testament took sin seriously, which is why they pushed the New Covenant so strongly.

And we need to take sin more seriously.  We need to stop thinking it is something we can handle by our own effort, our own discipline, our own practices.  This is true for the not-yet-saved, and it is true for the believer.  The foundation of the New Covenant is sin forgiven.

Sometimes it is hard to realize just how much we don’t grasp something we think we’ve known for so long.  Take grace, for instance.  At the core of God’s dealings with us is this issue of grace – His character, His glory, His self-giving.  Yet we turn grace into a commodity and preach grace-plus, or grace-but, or grace-however.  We don’t need to preach some sort of grace-balanced message.  We need to present to people, believers or not, the wonderful glorious extravagant imbalanced grace of a God who gives himself to deal with our sin.

If our listeners think that grace means license to sin, then we haven’t preached grace clearly enough.  Maybe we’ve offered a halfway house kind of grace, a grace that addresses guilt but doesn’t capture the heart.  A grace-as-thing that pays for guilt, but not a grace-as-person that captivates our hearts.

The solution to a license type of response is not to balance grace with guilt, pressure, codes and laws.  The solution is to do a better job of preaching grace.

At the foundation of the New Covenant is this wonderful truth that God has promised to remember sins no more, and that truth is presented like a vivid 3-d billboard to our hearts in the death of His Son on the cross.  It is there, in shocking shame and agony that we see God’s glorious grace made manifest to us.

Tomorrow let’s push this deeper and recognize the heart of the New Covenant.

Preaching and the New Covenant

/ Peter Mead / 1 Comment

I can’t help pondering the implications of the New Covenant on the ministry of preaching. After all, if we are living under the blessing of the New Covenant, then it would make sense for us to ponder what it might mean for us today.

Interestingly, an alarming number of Christians don’t seem to ponder the New Covenant much, if at all. But surely anyone reading their Bible with hearts open will spot the significance of this issue.

After all, there are more than one or two New Testament passages that engage with a contrast between some aspect of Old Covenant and the New. There’s 2Corinthians, and Galatians, and Hebrews, not to mention Romans, Colossians, Philippians, and others.

But it isn’t just in the New Testament that the Old Covenant is critiqued in favour of the New Covenant. Consider the prophets too. In their bleakest pronouncements against a collapsing nation, what is the focus of the hope offered? There New Covenant is that which the coming Messiah will bring into force – consider Ezekiel 11 and 36, Jeremiah 31, Isaiah, well most of it, but certainly 40-66. Then there are others like Joel and Micah too.

But actually we can go back even further. Even within the Law (Pentateuch), we find hints that the Old Covenant would one day be replaced. The man of faith, Abraham, succeeded where the man under law, Moses, failed.

So what are the key features of the New Covenant? After all, serious minded Jews memorise extensive passages, even including all 613 specifications of the Law. I wonder why we don’t have the key features of the New Covenant on the tip of our tongues?

Let me list the five core features of the New Covenant, although I’d encourage you to chase the passages and formulate your own list. Then tomorrow I will start to ponder the significance of these features of the Christian life to our preaching. So, five core features:

1. Sins forgiven. Fully. Finally. Freely. Forever. Not temporarily covered.
2. Hearts of flesh. Enlived, brought to life, alive . . . from the inside out.
3. Law on the hearts. Not on external stones, nor written guidelines, inner desire to please God.
4. Indwelling Holy Spirit. Not on some for certain tasks at specific times. Spirit poured out on us all.
5. Personal knowledge of the Lord. Not just knowledge about the Lord, but personal relationship with God Himself.

That little list alone should get our hearts pumping! What might these core features mean for our preaching? Let’s ponder that tomorrow.

Saturday’s Thought: Preaching for Response

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No preacher would admit to preaching in order to fill time, or to fulfill an obligation, or to fill a pulpit.  We say we preach for response.  After all, what other motivation could we cite?  I know, some will quickly rush to language of glorifying God.  But God isn’t pleased by time filling or untouched listeners.  So what do we mean?

Do we mean that preaching should get more than a polite thank you from the gathered listeners?  Sure.  Do we mean that preaching should get a positive or exuberant statement of reception from the listeners?  I don’t think so.  The Lord’s preaching certainly seemed to polarize rather than please all.  Some will be stirred and drawn, others will be offended and withdraw.

This is where it gets interesting for me, and here’s the thought for the day.  What is the division or polarization created by our preaching?  Simplistically we might assume that it is a sorting of sinners and saints.  You know, those in sin pushed away by how seriously we address sin and the godly encouraged; the culture upset and absent while the churchy folks pleased and present.  But that didn’t seem to be the result of Jesus’ preaching, did it?

What if we realize that the gospel is not about preaching a message of pressuring responsibility?  That is, what if we preach the glorious loving grace of God that stirs and warms and draws hearts to Christ?  Instead of whipping our listeners with burdens, what if we preach the One who was whipped for them?

This kind of preaching typically offends the religious who feel responsible for their own goodness.  These are the people who don’t see their own efforts and diligence and pride and self-centredness as being at all sin-stained.  This kind of preaching typically draws the broken and hurting and weak.

When we switch from preaching responsibility to actually preaching for a response we may find that the polarization both switches and increases.  When we recognize the difference between responsibility and response, then certainly our preaching will change.  It is so easy to preach to pressure people to be good.  It takes something more to preach how good Christ is, so that listeners might be drawn to Him.  What is the something more?

I suppose it comes down to me on my own with my Bible and my Lord.  Is it all about me?  Or about Him?  Is it about what I must do (responsibility)?  Or about what He is like (response)?

Preaching for response requires clarity on the distinction between response and responsibility.

Preaching to the Heart

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Just for a change, I’d like to offer a list of posts relating to this subject.  I think it is so important that we preach to the heart and not just fill the mind or press the will.  So here are some past posts on the subject:

Profound preaching involves profound preparation, profound application, profound presentation, all working toward profound transformation.

10 Biggest Big Ideas of the Bible made much of the central role of the heart, both God’s and ours.  Here are the links – God, Creation, Sin, Grace, Faith, Redemption, Community, Spreading Goodness, Hope, Christ.

Our View of the Bible is critical in respect to the heart.  This post on the clarity of Scripture pointed to the issue of the heart.  We don’t need to add force, we need to feel the force of what is there.

Preaching to the heart goes beyond guilt – four-part series – one, two, three, four.

How often do we hear the terminology of the Bible being overqualified.  Here’s a post from a while back on confusing the heart and the head.

Preaching from the heart?  Here’s a post.  Depends on your motive.  What about when the preacher is passionless?  What if there were a thermal imaging camera?  When should the message touch the preacher’s heart?  One thing I’ve said more than once is that we shouldn’t de-affect the text.

Preaching to touch the heart?  Images matter, especially biblical ones.  And so does vivid description.  How will you touch the heart?  Beware of manipulation though, or troublingly distant preaching, and one more.  Mentoring is critical to truly marking hearts.

Some historical thoughts on preaching and the heart?  How about Wilberforce.  Or Jonathan Edwards.  Even Chrysostom.  And Thielicke on Spurgeon, and more of that gold.

A series on the preacher’s heart.  Part one, two and three.

And an article on heart-centred hermeneutics.  (And a recipe to finish.)

Why Being Natural Feels Unnatural

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I hope you’ll forgive another oldie from the archives – this is from 2007:

While this may not be true in every culture, many have little time for “pulpiteering” these days.  The appearance of performance is significantly off-putting to those who place high value on genuine, vulnerable, honest and natural speaking styles.  People do not appreciate the sales patter of a car dealer or the obvious reading of a script in a phone conversation.  And in many churches the ranting, prancing or different enunciation of earlier generations is long gone.  But the key to being both natural and effective is not simply to relax.

As a general rule, the bigger the congregation, the bigger the gesture.  This can feel unnatural.  Yet the goal is not for you to feel natural, but for the listeners and observers to feel that it is natural.  Consequently a “natural” small gesture might look ridiculous to those in the pews.  It may feel natural to point to the left in reference to the past and gesture to the right when speaking of Christ’s return, but this is not effective as it looks awkward to the congregation.  After a while, the gesturing from right to left for time or logical progression starts to feel natural to the speaker, but only after thought and repetition.

As a general rule, a group of people require more repetition and restatement for concepts to formulate in their consciousness.  This can feel unnatural.  In a conversation with a friend it may be enough to say something once, but in a group you must allow several sentences for an initial thought to register, and then several minutes of careful work for the thought to form into something they can see in their minds.  This feels unnatural to you as the speaker, but that’s not the point.  The point is to come across as natural and to be effective in your speaking.

I am not advocating performance.  I am saying that effective preaching takes hard work, thought and much prayer.  Just relaxing doesn’t cut it.  Perhaps the real test of naturalness is the one that comes when the service is over.  As a listener approaches for a conversation, do they get the sense that you are a different person out of the pulpit?  Hopefully not.  Hopefully the switch back into conversational mode will not reveal that you are somehow acting when preaching, and a different person when not preaching.  Effective God-honoring preaching calls for real integrity in the pulpit, in conversation, in private . . . and we should learn our own appropriate communication approaches in each setting.

Our Core Vision

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This week I am travelling and adjusting to a new time zone.  So I thought I’d pull out an oldie from five years ago.  Here’s a good reminder for me:

“We shall never have great preachers until we have great divines.” That was C.H.Spurgeon’s opinion. In the busy world we now inhabit, a world of phone calls, emergencies, emails, travel, financial complexities, family responsibilities and ministerial intricacies, we need to freshly recommit ourselves to the core vision of the preacher. Our core vision is not a philosophy of ministry, a theological stance or sense of calling. Our core vision is God Himself.

We have the privilege of being so captivated by the greatness and grace of our Lord that every moment of our lives is lived in the shadow, no the glory, of that vision. A deep awareness of who God is will continue to drive us back to His Word, diligently pursuing more of Him so that we might respond further.

This is not about discipline and effort, this is about delight and response. We dive into His Word so that we might see Him more clearly, be captured more fully, and be stirred more deeply. Then we will preach more effectively.

Our preaching should flow from a personal intimacy with God and a personal commitment to His Word. That is what our people need.

Misdistillation

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The study of the passage should lead to the passage idea.  This is a single sentence summary of the passage.  Or to put it another way, it is the passage distilled into a single sentence.  There are several ways to mis-distill a passage.  For instance:

1. Misdistillation by searching for the best verse.  This is a relatively elementary error, but not too unusual.  The passage is read and the preacher decides, “Verse 7, that’s the one, I’ll make verse 7 the passage idea!”  Now there are occasions where a particular verse, or phrase, or sentence, may function as a passage idea.  But typically this is not the case.  The goal is to summarize the whole text, not just pick out a part that stands out to you.  You should be able to test the passage idea against the rest of the passage and find that it is all feeding into the idea.

2. Misdistillation by scouting for commands only.  This is a common mistake, driven by theology as much as anything.  A theology that says people need to be informed and exhorted will probably be looking for the imperatives in the passage.  Again, the passage idea may well tie in to an exhortation in a passage, but it is to be the summary of the whole, not just an imperatival mood filter.  Be sensitive to what the passage is trying to do in the context of the whole book.  This may not be a commanding passage at all.  Take off the coloured glasses and try to see the passage on its own terms.

3. Misdistillation by spotting a meaty doctrinal truth.  This is a tempting error.  You scan the passage and notice a reference to a truth you’d love to expand at length.  Voila.  Main idea!  But that idea may only be part of the whole, or even a minor player in the choreographed presentation of all the players.  For instance, sometimes Paul makes a theologically meaty reference in the introduction to a prayer.  Be sure to study the whole and distill the whole, don’t just get excited because there is a passing reference to sovereignty, or whatever.

When you are wrestling with a passage, be sure to distill the whole passage down into the passage idea.  Any other approach and you won’t be preaching the whole passage.