The book of Psalms tends to become a favourite for people who have faced some challenges in life. Perhaps you have experienced grief over the loss of a loved one, discouragement during a dark season of life, or any other challenges that set the Psalms into vivid colour in our hearts. Once we know of the soul food kept in that storehouse, we tend to find ourselves returning again and again.
Sometimes the Psalm writer has found words for the ache in my heart. Other times the psalmist points my heart to where it needs to be looking. The book of Psalms is a real treasure – a refreshing spring for the weary times we all have to endure.
The book of Psalms sits at the centre of our Bibles for the times we are just reading through. Maybe there is no experienced crisis that leads us to this vast collection of Hebrew poetry. Sometimes, we will find ourselves reading it simply because it comes next in our Bible reading. It can be a great experience to read it through with fresh eyes and notice the uniqueness of each Psalm and the recurring themes.
Let’s look at the first Psalm of book five – Psalm 107. This Psalm sets the tone for the section that will follow. It begins as you might expect, with a call to thank our good God for his enduring, steadfast love. This call goes out to all who have been redeemed and rescued by God (v1-3).
Then we find ourselves walking through four examples of challenging circumstances from which God rescues his people:
First, we read of the weary wilderness wanderers failing to find a place of sanctuary (v4-9). They cried to the LORD, and he delivered them. (Those words will come up again.) So, with stomachs full and souls satisfied, the psalmist encourages them to thank the LORD for his steadfast love.
Second, we read of the helpless prisoners, tired and broken by hard labour (v10-16). They cried to the LORD, and he delivered them. With their bonds broken and bodies set free, they are called to thank the LORD for his steadfast love.
Third, we read of the afflicted starving to death, suffering for their sin and facing their demise (v17-22). They cried to the LORD, and he delivered them. With healed bodies and joyful hearts, they are invited to thank the LORD for his steadfast love.
Fourth, we read of the fear-filled seafarers, tossed to and fro by the raging seas, despairing and at their wit’s end (v23-32). This example gives more vivid detail, but again, they cried to the LORD, and he delivered them (see v 6, 13, 19 and 28). With the storm stilled and safely brought back to the fellowship of humans on shore, they are encouraged to thank the LORD for his steadfast love (see v8, 15, 21, 31)
The final section of the Psalm underlines some of the points made throughout. God is in charge. Just as he can bring about change in nature (v33-38), he can reverse his people’s fortunes (v39-42). And so, the final verse ensures we have not missed the point. If we are wise, we will ponder what this Psalm says. Indeed, if we are wise, we will ponder, contemplate, consider and meditate on the steadfast love of the LORD (v43).
The Psalm begins and ends with the spotlight on the steadfast love of God. The Psalm invites us to consider four examples of people in dire straits who called out to God and discovered why they should thank God for that steadfast love.
Perhaps Psalm 107 is the food for thought that we need. It could be that we feel like we are close to death or tossed in every direction and despairing of life itself. Or it could be that we are calmly moving through the second half of 2022, thankful for God’s blessing and a season of tranquillity and peace. Whatever may be going on around us, Psalm 107 suggests what should be happening inside us. We should be considering the steadfast love of God. Honestly, it is hard to think of a wiser thing to do.
Genesis is the book of foundations. It lays down so many foundational truths on which the rest of the Bible can helpfully build. For example, consider the life of Abraham. His is the first extended biographical narrative in the Bible. His story is about as far removed from our world as can be – geographically, culturally, religiously, technologically – and yet, it all feels so strangely relevant. This is not surprising; God is a great communicator and knows exactly how to introduce us to the concept of living a life of faith in a God and his good-promise plan.
I recently revisited the most famous story in the epic biography of Abraham – Genesis 22. So much had already happened in the preceding chapters. God had called Abram to give up everything and go to an as-yet-unspecified location. And then the rollercoaster of Abram’s growing faith takes us through some real highs and surprising lows. There is the daring battle and rescue of Lot, his nephew, later followed by intercession as Lot’s town faced imminent judgment. There is the powerful covenant scene in the darkness after the declaration of Abram’s belief in God’s promise. But there is also the repeated risking of Sarah’s life with foreign kings, not to forget the turmoil created by having a child with Sarah’s maidservant. Finally, after many years, the child of promise arrives to change the tone of the laughter in the family tent. Abraham’s story is a rollercoaster of growing and struggling faith in a good God – and so is our story.
Coming to Mt Moriah – After all the ups and downs, we arrive at Genesis 22. Back in chapter 12, Abraham had been called to go, to leave everything, and to journey to a yet-unspecified location. Now in chapter 22, he is again called to go to an unknown location and to give up everything. Before, his life included a whole host of people and the perks of life in sophisticated Ur. Now, everything was wrapped up in the breathing body of his long-promised son.
Abraham’s story teaches us that life is not about continual novelty. God repeats and restates his promise, Abraham repeats the same struggles and sins, and God is repeatedly gracious. We see God again calling Abraham to give up everything, just like He had asked at the beginning, and also not just like that – this felt much bigger.
Your life, and mine, is not filled with brand new experiences and lessons. How often do we despair when we slide back into the same old struggles, and yet how often do we get to marvel at God’s patient kindness in lovingly rescuing us and helping us learn the same lessons at deeper levels? When the gospel first stirred our hearts, we were called to leave everything and follow him, so why are we surprised if years later we are again called to give up yet more in order to follow him even more closely? As the years pass, the light of God’s goodness shines deeper into the corners of our lives.
So, the story of Genesis 22 unfolds in a masterpiece of ancient storytelling. The writer underlines the pain of God’s call as he labours over the identification of the sacrifice in verse 2 – “it is your son, your only son, Isaac, whom you love.” The writer piles verb upon verb in verses 3-4 to give a sense of the progressing action as Abraham obeys God’s call. The writer slows the progression of the narrative as Abraham’s hand is held high over Isaac, bound on the altar in verse 10. It really is brilliant storytelling. Perhaps most telling is what the storyteller omits – specifically, Abraham’s feelings. We read of his unflinching obedience, but our hearts break as we read it. Perhaps the writer did not mention Abraham’s feelings because no words could ever describe them adequately? Perhaps because any empathetic reader would already know better than words could convey?
As we reflect on Genesis 22, here are three thoughts to ponder prayerfully for our journey of faith in God today:
1. Genesis 22 is about worship.
Christianity is a uniquely diverse global worship movement. Across the globe, every week, millions of people gather to sing in worship to God. Since singing is so central to our ongoing experience of faith, it is easy to assume that our worship consists entirely in our shared singing. However, the Bible does not restrict the concept of worship to our shared harmonization of heartfelt truths. The Bible speaks of worship also in terms like Romans 12:1, “present your bodies as a living sacrifice . . . this is your spiritual act of worship.” And so perhaps there is no better passage to get us thinking straight about worship than Genesis 22. Abraham was called not to murder his son, but to make an offering of him to God. Abraham himself spoke of their plan to “go and worship” (v5).
Genesis 22 is about worship. And it makes clear that worship, our expressed response of devotion, adoration and honour to God, involves more than singing. Abraham was called to leave everything and live for God back in chapter 12. But now, years later, he is again called to live for God by giving everything to him. What will it look like for you to worship God today? Perhaps you look back on your conversion and see a greater fervour in your expression of worship. But this story does not urge a return to our first love. It invites us to a more costly, deeply-felt sacrificial offering of our everything to God. Worship means giving God everything.
2. Genesis 22 is about faith.
There is no doubt that this story is the high point of Abraham’s biography as the father of faith. But what is the nature of that faith? Notice that in verse 5 he tells his servants that he and the boy will “go worship and come again to you.” Hebrews 11:17-19 reveals that Abraham had faith that God would raise Isaac from the dead. After all, he had been born out of the death of Sarah’s womb, so why wouldn’t God be able to do it again? Also notice that in verse 8 he tells Isaac that “God will provide.” Abraham could not know exactly what would happen, but he seemed to know exactly who was in charge. After God provided the ram, Abraham speaks again, naming the place “The LORD will provide” (v14).
The only way you and I can really worship God today, if worship means giving everything to God, is if we have faith that God himself will provide. Can I give up this relationship that the Spirit of God is calling me to walk away from? (That is not your marriage, but it could be an unhealthy friendship that threatens your future or present marriage!) God will provide. Can I give up this promotion and the security that may come with it in order to live out my spiritual values, even though I need that greater salary? God will provide. Can I give sacrificially when I don’t even know how expensive everything will become in the next months? God will provide. Worship means giving everything to God, trusting in his giving character.
3. Genesis 22 is about God.
The ultimate worship question is the Mt Moriah question. If worship is about giving our everything to God, and if that requires faith in God’s giving, then let’s ask the Mt Moriah question. Who gave up everything on Mt Moriah? Abraham was willing, but was spared by a God-given sacrifice. Years later, God himself brought his son, his only son, whom he loved, Jesus, to Mt Moriah. God was willing, and did not spare his own son, but made him the God-given sacrifice for us. God really did provide.
And that brings us to the heart of worship. It is our expressed response of devotion, adoration and honour to God. We cannot work it up in ourselves by practice or by determination. It is a response. So, we must look to Mt Moriah. We worship by giving our everything to God, because he first gave his everything for us.
I remember sitting high up in the Royal Albert Hall for a schools concert some years ago. Impressive venue, electric atmosphere, and stunning music. All of the music was very good, but there is something unique about the 1812 Overture once the cannons are fired up in the rafters – it was so fun to watch the children’s faces (they didn’t know it was coming!) I am no classical music fan, but that always feels like a high point in any concert.
The thing is, music can’t all be a thrilling crescendo. And the musical impact is not all achieved by crescendo. There are variations of melodic themes woven together, changes from major to minor key to influence the mood, variations in rhythmic intensity, and so much more. It would not make for great music to simply string together and elongate every possible crescendo (or add cannons to every piece)!
The same principle is true in preaching. There are various ways in which we can start to lean on a powerful crescendo too much, and thereby weaken our preaching. Here are a few examples:
Your Voice – Undoubtedly you can run into a crowded room and get everyone’s attention by screaming. That doesn’t mean you should scream your way through a sermon. Naturally, when we are excited about what we have to say, our voice will tend to climb upwards. It will go up in pitch, up in volume, and up in pace. And the ability to pause meaningfully? That will go up in smoke! As a preacher, you will do well to learn the benefit, and the skill, of going down for emphasis too. You can go down in pitch, down in volume, and down in pace – all for a non-crescendo variation on emphasis. And bring the skill of pause back down to earth too, it really can help!
Your Points – It is so easy to find a formula that works for a point in a message and then find yourself repeating that same formula for each point. Perhaps the flow moves from stating the point to explaining it textually and then applying it with an exhortational forcefulness that works well in point 1. That does not mean that point 2 must also have the same crescendo at the point of application. Be sure to look at how your points serve each other. Sometimes a point works better without forcefulness – let it fulfil its function in the message.
Your Support Material – It is always tempting to think that a certain type of “illustration” will always work well because one particular example did. Maybe your sermon seemed to soar when you recounted the moving story, shared the humourous anecdote, or let rip with the fiery rebuke (you know your tendency in terms of preferred “illustrations!”) Great. Be thankful that it worked. But don’t start to lean on that type of material to the exclusion of others. People grow tired of perfectly placed emotional stories, side-splitting humour, or repeated rebuke. The repetition will not achieve greater impact but will move listeners to start to see your preaching as manipulative, your goal as to entertain, or your pastoral concern as haranguing.
Your Series – Last Sunday I was preaching the passage after God rescued Isaac on Mount Moriah. That had been a crescendo message in an Abraham series stretching back for many weeks. People commented and appreciated and responded to the emotional impact of that sermon. So what to do the week after? It was tempting to try to continue the crescendo. Why not keep up the same emotional pitch for maximum personal impact? Instead, I chose to deliberately preach in a much more relaxed “teaching” style that allowed us to consider the new passage before us. I think it was the right choice. There was still some emotional impact, but it was not through the perpetuation of the crescendo. The message was in a different key, the music made its own impact, and it didn’t try to roll out the cannons again.
Where else can we find ourselves leaning on crescendo to the exclusion of other helpful options?
During 2022 I have been enjoying a slow walk through the book of Psalms. I have been working through the book one Psalm at a time. I have shared the journey via YouTube and sought to convey a detail and a point of application from each Psalm to help others enjoy reading the Psalm. I will attach the playlist below this post.
As we are now at the halfway point in the year, I thought I would pull together some reflections:
Slowing down and pondering a Psalm allows you to appreciate the artistic crafting contained within a Psalm. For instance, if I look at the short five verses of Psalm 70, I notice the key terms repeated in the first and last verses: haste, O God, deliver me; O LORD, help me. Actually, while I knew that Psalms can give a sense of completion by using similar terminology at the beginning and end, I have been surprised by how often that occurs. And the use of inclusio, or “bookends”, is only one of many types of artistry to be found in the Psalms.
Scribbling on the text of a Psalm allows you to notice the flow of thought more easily. Again, sticking with Psalm 70 as a simple example, there are two movements within the body of the Psalm. In verses 2-3, the repetition of “Let them…” shows David’s concern regarding those opposing him. He wants God to deal with them. Then verse 4 has the repetition of “May…”, which points to the positive request and anticipation. David knows that seeking God leads to good for his people. Judgment of them; the blessing for us.
Study intensity does not preclude devotional impact. I remember Gordon Fee writing about the need for exegesis and devotion. He noted that just as a church does not need an exegetically precise pastor who is lacking in devotional warmth as he studies his Bible in sermon preparation, the people in the pew should not be devotionally warm while being exegetically imprecise in their personal Bible times. Sometimes we fall into the trap of separating technical study from devotional reading. But when I scribble on a printout of a Psalm, note the structure, the parallelisms, the imagery, and even when I turn to a technical commentary to probe a specific issue, none of this precludes the devotional impact of the Psalm. The end goal should be that the Psalm speaks to my heart, affects my life, and potentially gets shared as an encouragement to someone else.
Simplicity in Psalm study is sometimes where we find the treasure. Some of us set the bar very high for our Bible engagement. We think we have to plumb the depths and find high-level technical insights in every study. But in Psalm 70, the bottom line is straightforward. David starts the final verse with an extra line before returning to the terms that bring the Psalm full circle as they repeat the opening ideas from verse 1. What is the additional line? “But I am poor and needy.” The enemies of David need to be judged. God’s people have reason to rejoice in God. David is poor and needy. So, hasten, O God, deliver and help me. The bottom line that we can take away? “I need God.” It is not high-level original thought, and I will not get a PhD for noticing it, but it might be just the thought I need as I walk with God today.
Short Psalms do not have to mean brief study. Psalm 70 is just five verses long. It is essentially a repetition of the final verses of Psalm 40. So, with it being brief and recently studied, does that make it a quick cursory study? It does not have to mean that at all! God’s Word can always be a fruitful chew! I understand the benefits of a quick read and simple study – we all need those too. But there is nothing to say that a brief Psalm must not linger longer than a few minutes in our minds and hearts. Meditate on God’s Word, day and night – that even sounds like a healthy Psalms idea!
Some Psalms point overtly to Jesus; every Psalm points to God’s character. Some Psalms clearly point beyond themselves to the coming greater son of David. In other Psalms, the connection to the coming Messiah is less overt. But every Psalm points to God’s character, which is an excellent focus for your heart. It is never too big a step from God’s goodness, grace, mercy, and blessing to the fulfilment of God’s great plan in the coming of Jesus. You don’t have to force a detail to make the link explicit. But do make sure you are enjoying the God who is revealing himself through this beautiful book.
Say what you see – the Psalms ask to be prayed or sung. As you read through Psalms, you may find a tune already in your mind. For example, Psalm 34 and Psalm 68 seem to strike up several songs because of songs sung in my church growing up or today. Other Psalms may feel very unfamiliar in their wording. Yet, often they offer the very words my heart wants to be praying to God. That feeling of profound contemporary relevance is not rare when spending time in Psalms. So let the words work in your heart and then let the words work on your lips, whether you are singing God’s praise or crying out to God in prayer.
Share what you see – the Psalms are asking to be passed along. There is something incredibly transferable about the blessing of Psalms. The simplicity of application, the power of the imagery, the brevity of the written context – it all means you have something to share with others in conversation or with friends via text message. Psalms is a book that joins you in the most secret place of suffering or struggle, and yet it is a book that can spill out to others in the everyday activities of life. Share what you are blessed to see.
What do you appreciate about the book of Psalms? What have I missed?
The events of Genesis 3 have a continued impact on us every day. I think it is good to continue to study it closely. We know that the Serpent engaged Eve in a conversation that led to disaster. He started by introducing doubt about God’s word – “Did God really say…?” But let’s consider the Serpent’s second statement to Eve. Remember how he discounted the promise of death and offered an alternative that captured her heart, “your eyes will be opened, and you will be like God, knowing good and evil.”
Her response to that offer, along with Adam, was not just a one-time thing. Yes, that moment was critical. But the temptation lingers for us all. Humanity continues to pursue some corrupted form of godlikeness to this day. We see it on narcissistic social media and in competitive work environments, and if we are honest, we can also see it in the mirror. It is helpful to notice how easily Christians still fall for this temptation, and yet we do it in a sort of “sanctified” or “Christian” way. Here are four variations that pull on us:
Be like God, knowing – Humanity has a hunger to be “in the know.” We don’t easily feel settled in a position of humility, even as Christians. Knowledge is compellingly attractive, especially when others don’t have it and we can feel superior. Is there not some of this “insider knowledge” permeating the gossip addiction in many churches? And what about the tendency many have to hold untested and uninformed positions as strong convictions? Some people find personal security in their black and white views on various issues rather than having the courage and faith to grapple in the grey zones of complexity and humility.
Be like God, controlling – Humanity inherently hates the notion of a God on the throne. This tension is clear in the moral rebellion of society, but it can still be there subtly in church world, too. We humans dislike being out of control. Whether it is sickness, or earning an income, or church decisions (don’t say “change!”), or whatever, don’t we tend to seek control? And sometimes, while we are striving to control situations, we seek God’s endorsement on our situation management by praying for his blessing.
Be like God, ruling – Humanity longs for God’s position. Pyramid climbing is the norm in the business world, academia, social gatherings – it is everywhere. Perhaps you have experienced conversations where the other person vies for position and seeks to establish their superiority through various tactics. Jesus has demonstrated our God’s self-emptying and humbling nature, and calls us to have the same attitude. Yet we can jostle for position and engage in “Christian” rivalry. We easily sanctify the act of climbing up our pyramids as long as it is for “godly influence” or “ministry.”
Be like God, alone? The world’s way of pursuing the “be like God” dream always includes getting rid of God in some fashion. It’s almost as if they know that there isn’t room for two “gods” and so must competitively dismiss all others to take their position. Perhaps it is this move to aloneness that is most sad to behold. We know that God is jealous of His unique position and glory. And yet God is not self-absorbed and glory-grabbing – He exists in a communion of loving glory-giving. He doesn’t pursue the subjugation of every person for the sake of His personal sense of security. Rather, He gives His very best to win the hearts of a corporate bride for His Son. He doesn’t exercise authority or dominion rashly, or selfishly; instead, He humbly pursues those who hate Him that His love might capture them.
But what about the throne? He will, after all, not share his glory with any other god, right? Right. But the Bible also gives the stunning expectation that those in Christ will get to rule, to sit with Christ on His throne. We will never be “gods,” for there is only one God. Yet He has reached down, humbling Himself, that we might be lifted up to reign with Him, to know Him, to love Him. The moment we compete with God, we push Him aside and find ourselves alone on our own throne. We move away from such riches for so little.
The issue underlying Genesis 3, in one sense, remains our issue today. Do we really know what our God is like and trust Him?
Let’s continue to read His Word and be gripped by who He really is and what He has done. Then perhaps we wouldn’t need to “christianize” and “sanctify” a worldly pursuit of power, status, influence, knowledge, and godhood in our mini-kingdoms. Instead, we could rejoice in the reality that far surpasses all our dreams yet inherently opposes all our fleshly pursuits. The difference? We are called to trust with humility, rather than haughtily grab. Be sure to keep your gaze on Him, even in church world!
Imagine a scale from 1-10. It measures the redemptive force of the content of your sermon. 10 is a full presentation of the Gospel: the full plan of God being worked out on the cross by Jesus’ death as our substitute, demonstrating God’s love, inviting us to trust in him and what he has done. At the other end of the scale there is 1, which points towards the gracious heart of God toward sinners and sufferers, but does not make the journey to Jesus and the cross. Let’s call this the Redemptive Force Scale.
Question: How far along the scale should you go in your sermon?
Some would immediately say it has to always be a 10 – after all, Paul’s teaching in 1Corinthians 2:1-5 points to the need to preach Christ and him crucified. But others might hesitate. What if the preaching passage doesn’t naturally allow a 10? Depending on our school of thought, we might feel another value has to be considered too.
Two great values – I feel there are two great values that have to be kept in view.
(1) One is the value of preaching the Gospel – that is why we preach, it is critical for every listener.
(2) The other is the value of preaching the text – we need to handle the text well, this is also critical for every listener. I do not believe we should abandon good handling of the text in order to get to the good news. It is not wise to imply God is not a good communicator by discarding the Bible in order to get to the Gospel.
Two common mistakes – I also feel there are two mistakes that are made much more than we’d like to believe.
(1) One is not preaching the gospel at all. Perhaps we think that the gospel is only for evangelism and there is a different type of preaching for believers. Or perhaps we don’t realise how much our preaching is really pointing people back to their own resources and their own efforts. We may not preach salvation by works, but too many of us inadvertently preach sanctification and spiritual maturity by works.
(2) The other mistake is when we sacrifice the integrity of the text in order to jump to Jesus. A tenuous link, a stretched analogy, a missing stepping stone . . . it is too easy to slip from our passage straight into the shadow of the cross and leave our listeners wondering how we got there from this passage? If we have to do preaching parkour to get to Calvary, perhaps we have pushed it too hard.
Seven suggestions to ponder:
If the occasion is primarily evangelistic, pick an appropriate passage. A message on John 3 or Ephesians 2 will naturally yield a Redemptive Force of 8, 9, or 10 without any need to compromise on textual handling in order to preach the gospel. If the occasion is primarily evangelistic, don’t preach on Ezekiel 38-39 or Nehemiah 7.
If you are preaching a regular church sermon, be sure to get on the scale. Your listeners all need to feel the redemptive force of the text. They do not need a moralistic coaching session that puts their focus back onto themselves.
Every text allows a legitimate sermon with redemptive force. Bryan Chapell points out that every text in the Bible was written after the fall of humanity, and every text was inspired after God had stated his plan to rescue humanity in Genesis 3:15. Therefore, every text is, in some way, redemptive in what it reveals, what it points to, or how it works in its context.
You can develop the hermeneutical and homiletical ability to move up the scale. To put this a different way, most texts are not just offering a 1 or a 2, but you need to learn how to handle the text well and move legitimately toward the other end of the scale.
You will not be able to hit 10 every week. Sometimes the text only yields a 6, or even a 3. Sometimes a congregation is not able to track as you make a complicated link to level 8, but they will grasp the level 5 version (for example, when knowledge of the original language is required to see the level 8 connection, it may not be possible to effectively lead people that far). Sometimes the sermon time is not long enough to give enough explanation to get to the 9, but a 7 works well. The text, the congregation, the timing, as well as the occasion, and even the preacher, might limit where you can get to on the Redemptive Force scale without sacrificing good handling of the preaching text.
A church diet with some variety of redemptive force will not hurt people at all, but generally get as far up the scale as you legitimately can. If you consistently hit 10 in every single sermon, you might give the impression that every biblical text is only there as a launch point to get to the cross. This may even diminish the rich revelation of God’s heart through the canon of Scripture, if people start to think that every text is only included to launch us to the same presentation of the gospel.
However you show the redemptive force of the text, let the text still be in charge. To put that in other words, each message should be shaped by the text you are preaching. You should not simply launch from the text and end up giving the same pre-packaged presentation of the gospel at the end of the message. The text you are preaching is the boss of the whole message. You want the gospel presentation to have the implicit authority of God’s Word driving it, not just the sense of authority that comes from your presentation.
I think this Redemptive Force scale could be helpful to us. Let’s always be sure to get on the scale, and let’s preach with as much redemptive force as the text, the occasion, the listeners, and our communicative ability will allow. Let us preach the Gospel clearly as we carefully handle God’s inspired Scriptures with precision and integrity. And let us always remember that only God can give spiritual life to those that hear!
It is now just four weeks until The Little Him Book releases in the UK (early 2021 in the USA – click here to pre-order the book in the UK). My hope is that this little book that makes much of Him will be a helpful tool for many. Who might appreciate it?
Christians wanting a brief and refreshing read about Jesus to stir their hearts to worship again. It could be used as a prompt for personal devotions, grab a quick chapter at lunchtime or as a light bedtime read.
Young Christians wanting a brief and engaging introduction to what the Bible teaches about Jesus. They need to know about him, and the right response is a life of worship. This little book can help with both of these goals!
People asking questions about Jesus. This may be a helpful evangelistic tool for people who may have some exposure to church, but have not yet grasped the significance of Jesus. As with any evangelistic tool, read it yourself to decide who it might be suitable for as a gift.
Preachers wanting ideas for a series about Jesus. Don’t just preach this book, the Bible is better, but maybe this book can give you a jump start on an engaging series for your church.
Youth Leaders wanting the bones of a series of short talks. Don’t just read the book out, but use it to help you formulate 10 brief talks for your youth group (and why not give everyone a copy of the book too?)
Parents wanting an engaging read for family devotions. You could read each chapter out loud in a few minutes – they are easy to read and non-technical. And if you like to sing together, there is a suggestion at the end of each chapter!
Book givers! You may be a dying breed, but if you love giving books to others, then this could be a great book to stock up on. Buy a stack and give away at Christmas, at special events, as an encouragement to a struggling friend, or to someone getting baptised, or to your pastor to thank him for his ministry.
Thank you to everyone who helps get the word out about this book release. Your RT’s, likes, shares, etc. on social media are all appreciated. And thank you to everyone who buys a copy or copies to pass on to others. I really appreciate your help.
Sometimes it becomes necessary to preach the same passage to the same people. How do you handle that?
For instance, maybe you used a passage in a topical series, or on a special occasion, but then a later series is working through that Bible book and so you need to preach it again. This happened to me this weekend. The prayer of Acts 4:23-31 fit perfectly in our current Acts series. But I preached it as a fitting New Testament conclusion to an Old Testament series on revival from 2 Chronicles less than two years ago.
So it may be the same passage, to the same people, but the series and the situation is different. In fact, everything feels very different in 2020 than it did in 2018! Here are four ways to handle this type of situation:
1. Same frame, different colouring. If your outline is a close representation of the passage, one approach is to use essentially the same outline, but adjust the illustrative details, the introduction, the conclusion, etc. (Yesterday my intro, conclusion, application and illustrations were all different to last time.)
2. Same frame, different emphasis. Another approach is to preach the same outline, but to shift the emphasis. For example, the first time I preached the passage my emphasis was on the actual petition of the prayer – they asked for boldness. This time my emphasis was on their view of God that led them to pray as they did.
3. Different outline. It is possible to vary the outline of a message on a repeat passage and still be true to the text. Effectively this is what I did yesterday. In my first sermon I used three points to overview and present the content of the prayer relevantly to my hearers. Yesterday I used a sequence of seven truths as they emerged from the prayer to preach the passage to a contemporary situation. On this occasion the shift in emphasis naturally adjusted the outline (from their prayer for boldness, to their view of the God they were praying to), but I believe I preached the passage with an expository approach both times.
4. Same message, new context. There may be occasions where it is appropriate to preach the same message with essentially the same emphasis, the same outline, and the same illustrative material to the same people. However, this should not be done because the preacher didn’t do the work to prepare for this particular Sunday. Here are three quick thoughts about the same message being repeated to the same congregation:
A. A long time ago. If it is years later, it can be interesting and helpful. “On my first Sunday as pastor, twenty years ago today, I preached this message. I was looking through my notes and decided to preach it again on this anniversary Sunday because the truth of this message is still so important for us all to hear…” I can imagine that being appropriate and helpful. (Technically, this is very unlikely to be mostly the same people listening!)
B. A recent repetition. If it is a fairly recent repeat, then the preacher is essentially suggesting, implicitly, that the listeners need to hear it again, or maybe haven’t applied its message yet. Again, you will need to be clear with the reasons for re-preaching your message. Better they hear your motive than guessing it.
C. A secret repetition. Whatever the time lag, I would suggest not trying to sneak it past your listeners as a new message. If it is essentially an old message, from old notes, then be honest about it. You don’t want listeners feeling a weird sense of unidentifiable familiarity, nor do you want a keen listener to suspect you of pulpit foul play, nor do you want the discouragement of nobody having the slightest recollection of it!
Generally speaking, old notes do not equal a shortcut for this Sunday’s message. A familiar text may require less exegetical work, but be sure that your listeners are getting fresh preaching because you have prepared your heart as well as your message, in anticipation of this Sunday!
When the Covid-19 crisis rolled across Europe in March, everything changed. Maybe you found the experience overwhelming, or challenging, or perhaps even invigorating. Somehow, when crisis hits and our adrenaline surges, we tend to lean on the Lord and find ways through the situation. But after adrenaline there is always a settling period, when it is the most normal thing in the world to feel emotionally flat. Maybe by now you have arrived there too?
Two Types of Feeling Flat
When we feel flat we tend to have lowered motivation and energy. We may be doing less, but somehow feeling more tired. We feel a loss of creativity and initiative. Flatness is not a new feeling, but having so many of us experience it at the same time is slightly unusual.
“I’m feeling flat” is something I’ve heard a lot recently. But there is another type of flatness that is perhaps more concerning. It is the unconscious flatness that we don’t tend to recognize in ourselves – we don’t spot it in the mirror.
Unconscious flatness could be called spiritual coasting. Coasting is where you disengage the motor of the car you are driving and allow past momentum and present circumstances to roll the car forwards. This kind of driving is dangerous. It changes the braking and steering in the car, but perhaps most concerning is that it can give a false sense of security. After all, the engine noise reduces and the car keeps moving forwards.
We need to respond when we are feeling flat, especially when we become aware of this unconscious flatness, or spiritual coasting.
Responding to Feeling Flat
The typical human response to feeling flat will not be spiritually healthy. We may default to distraction, to self-recrimination, or to laziness. That is, we can fill the void with busy work, new pursuits, or entertainment. We can beat ourselves up with the “I need to try harder!” kind of self-coaching. Or we can settle into our flat state and get comfortable. Typical human responses will tend to be self-oriented and spiritually unhealthy.
What should we do when we understandably feel flat or discover we have drifted into a state of flatness? Our emotions are great indicators of deeper realities in our hearts, and they should be prompts to connect relationally – with others, and with God.
When we feel flat, we tend to pull back from others. Living through a pandemic only reinforces that possibility – it is a government-mandated withdrawal! But spiritually we need to connect and fellowship with our brothers and sisters in whatever way we can (even if that means using Zoom!)
Most of all, we need to re-connect with Christ. We need to spend time with Him, because only Christ can invigorate our hearts and stir life in us. And yet our default fleshly response will be to pull in the opposite direction.
Let me share one thing about Christ that may encourage you to bring your tired and emotionally flat heart to Him in these days. I want to point to two passages and focus particularly on what they teach about how Christ cares for the weak and vulnerable. Does going to Christ mean accessing the ultimate personal trainer who can shout the loudest? Not at all.
Motivation for Connection
Isaiah 42:1-4 is the first of Isaiah’s famous “Servant songs.” At first glance it could look intimidating. After all, three times it declares that this servant of the LORD will establish justice on the earth. Surely one who is tough on crime will be overwhelmingly powerful and intimidating? But not so. Verse 2 tells us that he is not full of himself, nor does he demand everyone’s attention. And verse 3 describes his way of dealing with the weak:
“a bruised reed he will not break,
And a faintly burning wick he will not quench.”
That is the kind of God that motivates me to lift a bruised and tired heart up toward him. Feeling flat? Connect with the only one who can be fully trusted with your heart.
That truth is painted in narrative colour in John 21. The adrenaline of the first Easter has faded and seven of the disciples are back in Galilee, heading out to fish for the night. Whatever their motivation, I am sure that part of the issue was that they felt flat. Read the chapter and watch Jesus care for them. He could have criticized, shouted, corrected, berated, or chastised them. He didn’t.
Instead, Jesus gently reminds them of their calling to ministry by miraculously filling their nets with fish, again. He gently reminds them that he will continue to provide for them by lovingly preparing a barbecued breakfast, a God-given meal of fish and bread, again. He gently re-established Peter’s position within the group by re-affirming his shepherding role. In this chapter he reminds them of their calling to evangelism and edification ministries, he reminds them of his ability to continue to provide for them, and he even grants Peter his desire to die for Jesus – only this time with a 30+ year warning. The content of his teaching is powerful and challenging, but his manner is gentle and tender.
This is the kind of God that can motivate us to lift our flattened hearts up toward him. Dare to connect with the only one who can be fully trusted with your heart.
As we live through this lockdown, we are being given a unique opportunity to observe ourselves under different and difficult circumstances. It is as if we are in a laboratory, with lots of normal elements taken out of our lives. What we may be discovering is that we are experiencing emotions in a way that we are normally too busy to notice.
Traditionally the church has not been very good at talking about the subject of emotions. Many of us were raised to feel bad about feeling, as if good Christians should not really feel a whole lot of anything. Others of us were raised with a modified view that we should feel bad about feeling bad. It is as if there are some acceptable feelings, but also some that are automatically bad. If we feel these “bad” feelings, then we may blame ourselves and confess these feelings to God, looking for a quick escape into the good category. Or we may blame the person that made us feel that way, convinced that they must be wrong because of the feeling that was stirred up.
In real life it is not so easy to categorize every feeling as good or bad. Good feelings can come from bad choices. Bad feelings can be a good thing. The fear I feel when I hear glass smash downstairs in the night is a good thing – it wakes me up, keeps me awake and gives me the focus I need to go downstairs and confront whatever is going on.
Feelings are like the lights on the dashboard of your car. They indicate that something is going on, and they prompt you to connect. I don’t drive my car better by covering over and ignoring all the lights on the dashboard. Nor do I drive my car with my head through the steering wheel looking only at those lights. But when a light comes on, I take that as a prompt to action, a prompt to connect. With my car I call the mechanic who can figure out the issue and fix it. With my life, I need to seek out other believers and I need to seek out God. He created us with an incredible set of emotions to help drive us through the challenges of life, but he never intended us to travel that path alone.
Biblically, we could look at the Gospels and see the emotions of Jesus, with dozens of discernible emotional reactions evident in his life. We could look at the people who met Jesus, and notice how the numbing effect of this world was reversed by encountering Jesus – people left Jesus feeling so much more alive! But instead, I’d like to look at an old favourite Psalm for a few more observations to help us – Psalm 73.
This Psalm was written by Asaph, a worship leader in Israel. Let me just make some quick observations about this text that may be helpful to us today:
1. Conflicted – The believer, even the leader among God’s people, can experience contradictory and conflicted feelings.In the first two verses we see Asaph, the worship leader, declaring that God is good to Israel, “but as for me…” He has almost slipped over to the other side, almost stumbled into giving up on God. Even though we are in ministry, we can still feel conflicted on the inside. We can know and even feel the truth of God, but also struggle with contradictory feelings pulling us away from Him.
2. Convinced – What we feel is often based on what we see, and so we can be convinced that the feeling reflects reality. From verses 3-15 we see Asaph’s “reality.” He saw the prosperity of the wicked, how they arrogantly dismissed God, and yet thrived. Their lives were a contradiction to all he knew, and yet they lived long and happy lives, without being held to account, without consequences. He knew this was wrong, but it felt so true. Our issue today may not be envy of the wicked, although it could be. Maybe we only see difficult financial circumstances due to the pandemic, or we only see grief and people unresponsive to the gospel, or we only see and feel the hopeless tension in our homes. What we see feels so complete and so real. But it could still be wrong.
3. Clarity – We only see clearly when we come to God.In verses 16-17 everything changes for Asaph. He comes to the sanctuary of God and suddenly the whole Psalm turns upside down. The reality of who God is, where He chose to dwell, and all of the history and reality wrapped up in that tent pierce the balloon of Asaph’s despair and flood his heart with perspective. Actually, it is helpful to remember that only as we come close to God can we see reality clearly.
4. Confusion – With hindsight we often see how confused we were, even though we felt so convinced. From verse 18, Asaph now is seeing how precarious the wicked are, how their day of reckoning is coming. And in verses 21-22 he looks back on how he was before. Now with clearer perspective he sees that he was brutish and ignorant, like a beast. Maybe you and I have been there too. After a big mess up we can so easily look back and say, “I was so stupid, what was I thinking!?” Knowing our capacity to be so convinced, and so wrong, maybe it is good to not linger long away from God! Maybe this lockdown is causing you to consider something that later will cause you to cry out, “I was so stupid, what was I thinking!?” Starting a foolish relationship, ending a God-given relationship, restarting a problematic drinking habit, or whatever. People under pressure feel all sorts of things, and those feelings are based on something going on, and those feelings feel so real. Be careful.
5. Comfort – God’s presence is the comfort we need in the midst of difficult times. From verse 23-28, Asaph seems to be almost triumphant, but that would be to misread this passage. It is not saying everything changed when he came into the sanctuary and now those circumstances were all different. They weren’t. Everything that had bothered him before was still true. The difference is that now he is facing difficult circumstances with an awareness of the comfort of God’s presence. God holds his right hand. God guides him with counsel. These assurances wouldn’t be necessary if everything was now perfect. And so he finishes with another “But for me” – unlike in verse 2, in verse 28 Asaph can now say, “But for me…it is good to be near God.”
This lockdown is stirring all sorts of emotions and feelings in us. We will be tempted to trust those feelings because they are based on the reality that we see all around us. Our problem is not the feelings. Our problem will be if we leave God out of processing the feelings he created us to have. Our feelings indicate something about what is going on in our hearts. Our feelings should prompt us to connect – with trusted others, and especially with God himself.