Pride and the Preacher

One of the greatest problems for preachers is pride.  It is an insidious and relentless foe that will look to creep in at every stage of a life spent in ministry.  What might we be proud about?

1. Knowledge.  The preacher is a public speaker who is seen as an expert.  Whether you have a PhD in theology or have simply studied a couple of resources, your listeners will tend to perceive you as an expert.  And while knowledge is not a bad thing, what does knowledge do?  It puffs up.

2. Ability.  Whether it is spiritual gifting, or natural charisma, or learned skill, preaching involves some ability in public speaking – something many people dread deeply.  Thus, there will be countless opportunities for pride as we speak to others.

3. Position.  It may be elevation on a 12-inch podium before less than a dozen listeners, or it may be a prized pulpit for years on end, but pride in position is always knocking at the door of our hearts.  Society may not revere the Reverend anymore, but many in our churches will certainly reinforce the honour of being a guest speaker, or a pastor, or a leader, etc.

4. Influence.  Whether there is position or not, preaching implies influence.  Preachers can influence lives and how they are lived.  Preachers can influence emotions and create all sorts of churning in the hearts of our listeners.  There are guilty folks convicted, there are vulnerable folks attracted, there is plenty of potential influence, both for good or for bad.  Pride seems to be a lingering smell where influence is involved.

As well as what might be a source of pride, there are also some occasions that may provoke it:

A. When preparing.  Do I need to invest the time in textual study?  Do I need to invest the time in preparation of the sermon?  Do I need to invest the time in prayer?  Maybe old notes, or old knowledge, will see me through?  Preparation should be a season of humble study and personal application, but it can easily drift into prideful self-trust instead.

B. When criticized.  How do you feel when someone pokes a hole in your message?  What if they aren’t particularly educated?  What if they are a younger believer than you?  What if their criticism is wrong?  What if they are right?

C. When praised.  This can be worse than criticism.  The best message they’ve ever heard?  Knowledge may puff up, but what then can praise do?  Just as we need to have a plan for criticism, we also need a plan for handling praise.  Both can stir profound pride problems within the preacher.

D. When ignored.  What if your listeners sit through your message and then don’t even begin to apply it?  What if their lives continue as normal?  What if your careful study and exegesis is considered merely your opinion?  What if the follow up conversation is still just about the weather or a TV show when you have poured your life out for their benefit?

What else may stir pride in the preacher?  When else might we be vulnerable to this great enemy?

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Ears to Hear – Parable Reflections part 4

In Luke 18:9-14, Jesus offers a second parable about prayer – we call it the Pharisee and the Tax Collector.  Again, I am not going to write about how to preach the parable, but want to provoke some thoughts for us as preachers in light of this parable.

1. The Gospel is shocking.  The story of the two men going up to pray is not immediately understood because of cultural shifts and lack of biblical understanding. The Pharisee was not seen as “one of the bad guys that killed Jesus” and the Tax Collector was not someone looked at with a “soft spot … since another one gave us half our Christmas readings, and another one climbed trees to see Jesus.”  The Tax Collector was a hated traitor, and the Pharisee was the model citizen.  This makes the final verse shocking.  This man, and not the other!  We can so easily drift into a “nice” gospel where God’s benevolence is offered to decent people.  Not so!  We are all bankrupt before God and His offer of life is 100% undeserved.  Let’s never lose the shock of the gospel in our own hearts as we preach it to others.

2. Pride is frightening.  The Pharisee’s confidence was born out of his own performance.  We easily fall into that too.  A good week, a good sermon, a couple of encouragments and we can march boldly into prayer.  We should be bold, but never based on our personal right to be confident.  Our boast is all in Christ.  Yet, if we listen to our prayers, do we find traces of the Pharisee’s pride?  I am not like others…I do this and that…I go above and beyond what is required.  Pride is frightening and it is often not hard to find it in people that preach.  If anyone is a candidate to be a Pharisee today, it is probably you and me – educated, ethical, respected, maybe even impressive.

3. Brokenness is required.  The Tax Collector’s brokenness is key to the parable.  His posture, his clarity, his self-evaluation are all significant.  He knew he was absolutely sinful and called himself “the sinner.”  As such, he knew he brought nothing in his hands to God, but instead had to rely totally on the atoning mercy of God himself.  The same is true for us.  When we feel that in all its fullness, then maybe we are in a better place to preach a gospel that will not drift into evangelical pride and Pharisaism.  Furthermore, maybe our churches will have a bit more reality in them too – the church is the place where sinners should be open and real about their brokenness.  Is that true in the church culture your preaching has shaped?

Ears to Hear – Parable Reflections part 3

In Luke 18:1-8 we have the first of a pair of parables about prayer.  In this case it is the persistent widow and the unjust judge. I am not going to talk about how to preach it, but rather think about some of the implications of the passage on us as preachers.

Here are three things that matter:

1. Prayer.  This was a parable Jesus told to encourage people to pray and not give up.  Simple enough.  We know that persistence in prayer is a biblical idea.  But for many of us, we don’t live with the pressures of survival and injustice that might nudge us to more persistent prayer.  To be honest many of us live in the top 5-10 percent of the world’s wealthiest and the danger is that our comfort undermines our awareness of our need to pray.  What’s more, as those involved in leadership and ministry we can easily let our prayer lives drift because of the constant demands on our time, ever-beeping technology, etc.  Remember Acts 6:4 – church leadership, like the apostles, is primarily about the Word and prayer.  We need to pray persistently.

2. View of God.  This matters massively.  Jesus used a totally ungodly judge to prove his point, then amplified his point with the character of God.  Sadly, though, many think God is a lot like the judge in the story, only less persuadable.  Our view of God is the most important thing that can be said about us.  And the pressures of ministry, the struggles of interpersonal conflict, or even apparently unanswered prayer can secretly sour our view of God, even while we still preach good truth on Sundays.  This parable says that your view of God really matters.

3. View of time.  Following on from point 2, many of us can easily get so caught up in the present that we lose the eschatological edge that should cut through every situation we face.  Jesus is coming back.  Through busy lives, unhelpful “baby out with bathwater” theological reactions to sensational teaching, and a lack of attention to Scripture, we can easily start to think that today is as predictable as yesterday, and that there is no radically different tomorrow to influence how we live and how we pray.  But there is a different today that comes from living in light of that tomorrow that will come when Jesus returns.  Will we remain faithful: trusting and praying for situations that seem so unjust, and looking for his coming?

There’s plenty more that could be added, please do so in the comments below!

 

Ears to Hear – Parable Reflections part 2

Yesterday I preached on the parable of the sower in Luke 8 (also in Matthew 13 and Mark 4).  It is probably the third most famous parable (after Prodigal Son and Good Samaritan), it is one of only a couple where Jesus explains his meaning, and it is the parable of parables because Jesus also explains why he preached in parables so much!

As before, I am not going to write about how to preach the parable, but some lessons from the parable that may be applicable to us as preachers.

The parable is very simple. A sower scatters seed.  Same sower, same seed, different soils.  By the path seed was trodden on and snatched away.  Thin soil on rock seed shot up and withered without root.  Among thorns seed started to grow, but got choked.  Good soil seed grew and was very fruitful.  From the perspective of a farmer wanting a crop, only the last category was successful.

Here are a few things for us to ponder:

1. God’s kingdom spreads by the word, not the sword. I think it was Tim Keller who made the helpful observation that Jesus could have chosen other Old Testament analogies for the word of God – a hammer, a fire, etc.  But he chose a seed.  Every other kingdom that has spread has done so at the edge of the sword, killing and threatening.  Christ’s kingdom advances through the weakness of a spoken message.  Be encouraged in your preaching, you are part of that advance.

It may seem weak when you look at your preaching, and even at the results of it, but all over the world there are millions of people worshiping Jesus and being transformed day by day who began their journey by hearing a presentation of the gospel from a friend or from a preacher (and most of those presentations were probably not that impressive!)

2. God’s kingdom spreads by profound transformation, not questionable conversion.  The parable is so simple, but we may wrestle with the second and third soils.  Are the signs of life something to celebrate?  Are these people saved?  Surely we should count every one we can?  Perhaps we would do better to be astonished by the profound crop of the good soil instead of trying to count every sprout as part of the harvest.

Jesus’ hearers would have been stunned at talk of a hundredfold crop.  We should be stunned when a life is truly transformed.  Jesus turned the world upside down with eleven transformed disciples, plus the women in that inner circle.  He was not anxious to count the crowds who only wanted miracles or Judas Iscariot who looked like an insider but ultimately wanted money over Jesus.

3. God’s kingdom spreads, but not to all.  We should be bothered that not everyone receives the gospel message with heartfelt response.  We should be bothered for their sake.  We should be bothered for logic’s sake too – if anyone sees how good the good news is, how wonderful Jesus is, how full life to the full is, then it makes no sense to not give everything in response.  But many will  not.

CS Lewis said there are two types of people in the world – those who say thy will be done to God, and those to whom God ultimately says, thy will be done.  This parable, in part, can encourage you to press on when you are seeing more non-response than you feel you can cope with!

Tomorrow I’ll add some more thoughts.

A Spurgeon Preaching Thought: Bible

“Love your Bibles. Keep close to your Bibles.” 

Perhaps one of the greatest privileges of the preacher is also one of the greatest dangers: time with the Bible.  We have to go above and beyond a casual reading of Scripture in order to speak it out to others.  The risk is that it become a professional tool, rather than a life-giving gift from God himself.

One area where this can show is in that of our confidence in Scripture.  We need to be confident in the Bible, but where does that confidence come from?  It is easy to settle for an academic confidence, birthed out of knowing the facts that build a presentation on the authenticity and authority of the Bible.  But as John Piper has helpfully challenged us in recent years, our confidence should not be built on something that is external to Scripture itself.  Here’s Spurgeon on this matter:

We accept it as the very word of the living God, every jot and tittle of it, not so much because there are any external evidences which go to show its authenticity, — a great many of us do not know anything about those evidences, and probably never shall,– but because we discern an inward evidence in the words themselves. They have come to us with a power that no other words ever had in them, and we cannot be argued out of our conviction of their superlative excellence and divine authority. (Quoted p41 of Reeves.)

Rather than gradually learning a convincing argument for the Bible’s reliability, we need to be meeting Christ there so that our confidence is birthed by the Spirit himself at work in us.  What would Piper say, quoting Edwards, that we “ascend to the truth of the gospel in a single step, which is its divine glory…” there is more to chase there, but for now, let’s finish with a paragraph that we could well pray with Spurgeon:

O living Christ, make this a living word to me. Thy word is life, but not without the Holy Spirit. I may know this book from beginning to end, and repeat it all from Genesis to Revelation, and yet it may be a dead book, and I may be a dead soul. But, Lord, be present here; then will I look up from the book to the Lord; from the precept to him who fulfilled it; from the law to him who honoured it; from the threatening to his who has borne it for me, and from the promise to him in whom it is “Yea and amen.” (quoted on p48 in Reeves.)

[Be sure to get a copy of Mike Reeves’ excellent book on Spurgeon.]

Some Spurgeon Preaching Thoughts

I’ve recently been reading Michael Reeves’ excellent book, Spurgeon on the Christian Life: Alive in Christ (Crossway, 2018).  As you would expect, Spurgeon said a lot that can be helpful to preachers.  I’d like to share some quotes and chat about them, but be sure to buy the book and have a helpful read!

“Great hearts are the main qualifications for great preachers.” (p28)  Too often we fall into thinking that a great preacher is made by great learning, or great skill, or great presentation, or even great personality, but Spurgeon is pushing deeper here.  He is pointing to the relational core of the preacher and saying that to be a great preacher, we need to be in a very healthy relationship with Christ, with self, and with others.  The problem is that many preachers have character issues that others excuse as personality quirks.  Great learning, great skill, great force of character, and so on do not compensate for problems at the core of a person.  Hear more of Spurgeon:

“A man must have a great heart if he would have a great congregation. His heart should be as capacious as those noble harbors along our coast, which contain sea-room for a fleet. When a man has a large, loving heart, men go to him as ships to a haven, and feel at peace when they have anchored under the lee of his friendship. Such a man is hearty in private as well as in public; his blood is not cold and fishy, but he is warm as your own fireside. No pride and selfishness chill you when you approach him; he has his doors all open to receive you, and you are at home with him at once. Such men I would persuade you to be, every one of you.”

We live in an age of perpetual noise, of constant distraction, of increasingly accepted narcissism.  The 21st century is not the ideal time to grow the kind of heart that Spurgeon describes here, but we must.  Perhaps it is time to put our phones on silent, turn off the social media, and invest time into private prayer, personal enrichment and enriching fellowship.  Have a conversation. Read a book.  Intercede for dear folks in your church.

We cannot be corporate managers of churches and expect spiritual results.  We are in the business of heart change.  May our hearts lead the way.

Children vs Students

Small children and students have some things in common, along with some real differences.  If you are a parent or a professor, your goal is to help them mature and become all that they were created to be.  Maybe as preachers and Christian leaders there are one or two helpful thoughts to be found in this comparison?

Children have vivid imaginations.  When you read them a story, they can see it happening.  It doesn’t take too many years before they graduate from needing the colour pictures and can see everything you describe.  If you tell a scary story, they are gripped with fear.  If you describe a person, they can see them.  Children don’t process through abstractions particularly well, but they will live in the story you tell them.

Students have somehow learned to store abstractions in their short-term memory, while losing the skill of vivid imagination.  When you lay out a lecture before them, assuming there is some sort of motivation to learn the material, they will diligently take notes for later review and they may pass the exam before the details fade from their minds.  It all seems very efficient and education is celebrated. However, the values they live by are probably determined more by the stories they watch on the screen and the influence their peers exert than the wisdom nuggets picked up in lectures.

Perhaps it is a simple matter of progression, but we tend to think of listeners in church as being students rather than children.  That is, we drift into lecture mode more than gripping story mode when we preach.  We assume that if our listeners are taking notes, or at least if they are present and awake, then all is proceeding to plan.  The truth is these “students” with their notes are at best storing our points in their short-term memories.  They are likely more influenced by the screen and their relationships.  The lasting value of outlines inscribed on scraps of paper will be minimal.

Perhaps we would do better to preach as those who offer not just nuggets of wisdom, but most profoundly as those who offer a person.  Let’s preach our text in such a way that our listeners dust off their old “imaginers” and start to see the Christ of whom we speak.  Let’s preach our text in such a way that our listeners start to experience the emotion of being in the story.  Let’s preach so that they are not simply collecting abstractions, but are being marked by the characters they encounter in the passage, supremely by the God revealed there.  If we do that, then maybe their motivation for gaining the life wisdom will increase to a level where they care about the points we make.

The mark of success in preaching is not having a lecture hall full of students leaving with your outline on their notes.  It is seeing the change in your listener that can only be explained by their encountering Christ and being changed from the inside-out by His Spirit.

Ears to Hear – Parable Reflections part 1b

Thinking about the parable of the two builders at the end of Luke 6, yesterday we thought about the point of the story (that wisdom is in the doing of what Jesus said), and that Jesus said when, not if.  That is, trouble to test our lives is coming.  Here are two more reflections for us:

3. We are not exempt from the “hear and do” teaching. All Christians are prone to fall short of the “do” step.  Preachers are especially prone to this error.  We can so easily think it is enough to hear, to read, to know, to understand, even to believe … but Jesus said that we need to actually do what he says.  This is true in two respects:

  • It is true as a preacher. We need to be those who hear Jesus and put into practice what Jesus preached. It is frightening to get up close to some big-name speakers and discover that their spiritual immaturity has been pandered to because of their status.  It is sad to discover some who hold positions of spiritual influence have gaping flaws in their character and would rather excuse themselves than seek to grow in those areas.
  • It is true for our preaching. What kind of sermons are we building?  It is a problem if our sermons are being built late on Saturday and early on Sunday (I know I have been guilty of this for various legitimate and less legitimate reasons!)  Even if we start several days earlier, when do we have time to do what the passage teaches?  Could it be that we read, we study, we understand, we believe, and then we preach a sermon built directly on the ground without a foundation because we have not done the doing part?  Our sermons will stand up to testing if they have first been tested “under applied conditions” in real life.

4. Let Jesus motivate you. 

  • There is motivation in the words Jesus spoke on several levels.  It is encouraging to us in those areas where we are actively obeying even though it is not easy, and we don’t see automatic fruit.  It is a warning that we all need, that disobedience may not yield instant consequences, but the house will eventually collapse if it is built on hearing only.  It is an explanation for some who find themselves picking through rubble because of past choices.  There is lots of motivation in the words Jesus spoke.
  • There is also motivation to be found in the Jesus who spoke the words.  We can drop into the passage at a parable and hear the instruction, but miss the voice that is speaking.  This is the same Jesus who was pursuing the people, inviting them to follow him, to be with him, to see who he was, to discover his love for his Father, his compassion for hurting people, and his love for his own.  Four verses at the end of Luke 6 can pack quite a punch, but the book of Luke as a whole invites us to put ourselves completely under the influence of Jesus, the one who loved us and came to seek and to save that which was lost.  Parables are not just good stories, they are stories spoken by a good person.

Next week I will offer some preacher reflections on another parable…

Ears to Hear – Parable Reflections part 1

Yesterday I preached on the two builders parable that Jesus used to finish up the Sermon on the Mount (Matthew 5-7) or the Sermon on the Plain (Luke 6).  It struck me that there are some helpful points for preachers in that story.  I’m not going to write about how to preach the parable, but lessons from the parable that may be applicable to us.  In fact, over the next few weeks I’ll be preaching through several of Jesus’ parables and so may try to offer some points for preachers in light of each parable.

The parable is very simple.  Two men, two houses, potentially identical in every visible respect, but different in one very significant way: the foundation.  The first man (Luke 6:48) dug down until he got to rock upon which he made the foundation.  The second man just built his house on top of the ground (Luke 6:49).  I have absolutely no building experience, and yet I know that the second man was crazy to build the way he did.  I have been living for years, and yet I do the “crazy option” with alarming regularity.

Here are a few things for us to ponder:

1. What was the point? Just like the Sunday School song, we can easily miss the point of a very easy passage to understand.  Jesus is not pointing to himself as the rock on which we must build our lives.  That may be true truth, but it is not the truth of this passage.  The point of the story is that the wise builder is the one who hears Jesus and does what he hears. Is there an area of obedience that is missing in your life right now?

2. Jesus did not say “if” but “when” … when the flood comes, when the stream bursts against the house.  We can easily fall into a modified prosperity misunderstanding, just like the Sunday School song: the blessings will come down as the prayers go up! Nice, but not always true.  Jesus said “when.”  Jesus said that in this world we will have trouble.  As preachers we need to prepare people for the real stuff of life, and we need to live our lives with awareness that trouble will hit us too.  Will we stand firm, or will we stand in a pile of rubble when trouble hits?  That depends, according to Jesus, on our doing what he teaches.

Tomorrow I will complete the list with two more reflections.

Why Keep Humour Subtle?

I was talking with some friends yesterday about humour in preaching.  We decided that it always seems to work best when it is subtle.  Why?

Imagine a line running through your sermon.  It is the progression of your main idea – that combination of unity, order and progress that keeps your message coherent, structured and moving.  It is possible to use humour below that line, in a subtle way.  Or it is possible to interrupt that line and feature some humour above that line.

When we generally keep our humour below the line, i.e. subtle, it means that the progression of the message is uninterrupted.  It means that the message is treated as the most important thing.  It means that listeners are free to engage the humour or ignore it.  Actually, it means they can catch the humour or miss it, but they won’t feel like they are missing something that is key to understanding the message as a whole.

I am not suggesting that our humour should be tricky, or an “inside joke” – that is typically rude to those who notice it but don’t understand (which is why saying, “sorry, that is an inside joke” never feels good to listeners, no matter how much you smile, laugh, apologise, etc.)

I am suggesting that humour is a complicated thing.  I think we should be extremely humble about it.  If you think you are funny, you probably aren’t.  If you think you can tell a joke, you probably can’t.  If you think your funny remark will make sense to everyone, it probably won’t.  And if you think other cultures will easily get what you are saying, well, you probably haven’t watched a mix-culture crowd react to preaching much.  (That was a very sour sounding paragraph!  I don’t mean to sound sour, I just want to encourage humility in this area.)

What happens when we “feature” humour and let it break through the line and become a significant thing in the message?  We interrupt the flow of thought and require listeners to both understand and appreciate our humour.  We run the risk of making the humour a feature of the message, and sail very close to being an entertainer, which is a far lesser calling than being an engaging authentic proclaimer of God’s Word.  We risk alienating individuals, groups or cultures within our congregation.

I absolutely do not believe we should avoid all humour in our preaching.  I do not believe in dispassionate, disconnected or dull preaching.  I think we should prayerfully take onboard helpful feedback as God continues to sanctify our sense of humour over time, but then generally let the humour be an appropriate, loving and subtle element of our preaching.