Religion

James and the Greatest Gap

/ Peter Mead / Leave a comment

The book of James is a fascinatingly practical epistle. Some have called it the Sermon on the Mount in letter form. On the one hand, we shouldn’t expect anything less than practical from the son of a carpenter. On the other hand, we don’t want to miss the profound theological thrust of the letter.

After addressing issues of suffering, true religion, favouritism, the use of the tongue, and the right kind of wisdom, we arrive at James chapter 4. Now, James drills below the practical matters of the letter. Yes, there is a gap between conduct and confession, which seems to bother James. We could frame this as a gap between past habits and new identity, but James presents a more significant gap that we must face.

In James 4:1-3, he goes below the surface to explain what is going on and what is going wrong with his readers. Why do they have conflict? Very simply, it is because of the passions that bubble away inside them. Their conflict comes from their wants, like shoppers fighting to get bargains at the opening of a sale, like children fighting over the happy meals in McDonald’s, or even like chicks pushing to be in prime position to receive the worm from the mother that is bringing food into the nest . . . we clash, because we want.

It is encouraging to see James give a glimpse of the heart of our Father. We only need to ask since he is willing to feed us. So, the problem is inside each one of us – our selfish desires cause havoc in our lives.

What is the solution? Our world and Western tradition tend to tell us that self-control is the solution to our passions. Yes, we have an engine that moves us along, but we need to get a grip on the steering wheel and take control of ourselves. Interestingly, James does not instruct his readers to get a grip. Instead, he gives them a glimpse of what is happening inside God.

In James 4:4-6, we see inside God’s heart. What do we find? We see his jealousy over his people; he calls them “adulteresses.” James is not focusing on the women of the church; he is focusing on the people of the church, who are the bride of Christ. As the bride of Christ, we are flirting with the world. And God’s heart is grieved. It is jealously yearning for us to come back to him.

Here is the real gap that we need to face. Not just the gap between our conduct and our confession, nor even the gap between our past habits and our new identity. It is the growing gap between our hearts and his. Where there is unfaithfulness, God yearns for us to return. Where there is drift, God yearns for us to come close.

James 4 is like God has sat us down in a chair and confronted us with our drift. “What is going on?” We seem to be far from him. We seem to be motivated by other things. It may be overt unfaithfulness, or it may be signs of drift. It may be something that is not bad in itself, but it has become more important than him. Our career, bank balance, hobbies, favourite sports team. Just as we see in Hebrews 12:1-2, there is sin that entangles and everything that hinders—bad things, “good things,” but alternatives to him.

So, how do we respond when God lovingly confronts us for the drift in our spiritual marriage? If we stick out our chests and get defensive, claiming the right to define our spiritual health on our terms, then we reek of pride. God opposes the proud (James 4:6), but will we humbly admit the drift?

In James 4:7-10, we have the wonderful invitation. If we humble ourselves, submit to God, and resist the devil, we can draw near to God. We deserve his rejection, but that was also true before the cross. God loves us and gave Jesus to win our hearts to him. And as we drift, he continues to love us and waits with arms open to welcome us back to him. There may need to be mourning and grief over our unfaithfulness. Turning to our heavenly bridegroom should break our hearts as we see our waywardness and drift. But as we resist the devil and repent, turning back to our bridegroom, we will find that he also draws near to us.

The most critical gap in Christianity is the gap that can develop between our hearts and his. He may take James 4, sit us down in a chair, and confront us with our adulterous drift. But he does so lovingly, longingly yearning for our hearts to draw near to him. And as we do, he will draw near to us.

Hallelujah! What a saviour we have. 

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Please check out the new Biblical Preaching Podcast – in this episode, Peter Mead and Mike Chalmers discuss the four most important questions for all in ministry:

Preaching to a Mixed Crowd – Part 3

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So we have covered five principles for preaching to a mixed crowd in part 1, and in part 2.  Now, I’d like to share a starter guide to evaluating the mix that makes up your congregation.  Take this list and prayerfully think through it, making notes about the different groups in your church.  Consider which groups are bigger, and which are smaller but still present.  Then, perhaps share your thoughts with someone else involved in the leadership of your church.  Together, you will be able to pray for your church and preach more effectively to your church.

1. Believers and not-yet-believers – what is the mix?  How would you describe the believers?  How would you describe the not-yet-believers?

2. Bible literate and Bible unaware – what is the range of biblical awareness in your church?  Where do the majority currently stand on that continuum?

3. Churched and unchurched (guests/newcomers) – how often do you get visitors coming to the church?  Do people feel confident to bring guests along? 

4. Mix of ages in the church – what is the proportion of children, youth, students, young adults, established adults, older working-aged adults, retirees, and older seniors?

5. Lifestages in the church – as you consider the ages, how would you describe the life stages?  Are people out of work, jumping between jobs, established in their careers?  Are the empty nesters settled or struggling?  What is the nature of the life experience of the seniors in the church?

6. The gender mix in the church – there are two options, but what do you observe about numbers?  In couples where only one is a believer, which gender is typically a believer? 

7. Education and employment – what type and level of education do people have in the church?  How many had no higher education?  What about university educated?  What about vocationally trained?  Or higher degrees?  What type of employment do people have?  How financially stable and secure are the households in the congregation?

8. Family dynamics – consider the make-up of the church in terms of married and single.  Are the married couples doing well relationally?  And what about the single people?  How many are content long-term single, disappointed long-term single, young adults, newly single by divorce, etc.?  And what about parents?  Parents of young, of teens, of adults?  Broken marriages?  Blended families?  What about those with responsibilities for elderly parents?

9. Nationality and culture – how many of the church are local first language speakers?  What about non-local first-language speakers?  And non-local second language speakers?  Are internationals newly arrived or more settled? Are the internationals from various nations, or are there larger groups from specific countries? What are the dynamics within those groups and between the groups?

10. Is the congregation typical of the locality, or is the congregation “travelling in” to a central hub?  Do people live in the community the church is trying to reach?  Where do guests come from?  Are guests able to connect with church regulars?

11. What other factors come to mind as you evaluate your congregation?

If you haven’t seen it yet, please check out our discussion about preaching to a mixed crowd on The Biblical Preaching Podcast.

Preaching to a Mixed Crowd – Part 1

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We always preach to a mixed crowd.  The mix may differ, but the one thing we can be sure of is that there will be a mix.  Older and younger, male and female, biblically aware, newcomers to the Bible, church regulars and guests, and so on.  In fact, in the latest episode of The Biblical Preaching Podcast, we work through six types of mix that we often have in our churches.

In this series of posts, I will share five principles to think through as preachers:

1. We must believe the Bible can be effectively presented to mixed groups simultaneously.  Traditionally, many churches have targeted their preaching at either believers or not-yet-believers.  So you might have an evangelistic event and a Bible study separately.  However, it is possible to preach the Bible to believers and non-believers simultaneously.  And if we do that, we might avoid some of the mistakes that come from assuming Christians have moved past the gospel (see Galatians 3:1-3 for a strong warning on this!)

2. We should assume a greater mix than we can see in a congregation.  There are two reasons for this.  First, because there is a greater mix than we can see.  People may look similar on the outside but be very different in reality.  And second, we should assume a greater mix because we want a greater mix than we can see.  For example, how will people in a small church that often has no guests present be confident to bring guests in?  One way will be for the preacher to consistently preach as if guests are present so that church members grow in confidence that they can bring a guest and it won’t feel awkward.  Preach to the mix you have, and preach for the mix you want.

Click here to see the episode on YouTube.  Come back tomorrow for the rest of the principles in this series.

Getting Stuck in Sermon Prep (Podcast Post 7)

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I was chatting about preaching with a friend on Sunday after preaching in his church. We talked about ways we sometimes get stuck.

Sometimes, the outline won’t quite work, and we keep looking at the text until eventually something clicks. Once it clicks, we can’t understand how we could not see the passage’s logic before.

Sometimes, the details of the message are the issue. What illustrations would work? How can I introduce the sermon? And so on. Again, the breakthrough moment is always a real relief and cause for rejoicing.

Sometimes, everything seems jammed up, and we simply can’t get the sermon to work.

In the latest episode of the podcast, Mike and I discuss seven specific logjams and offer some ideas that might help you break through the next time you get stuck.

But here is a thought: let’s be careful not to see the ideal as a jam-free future. While logjams can feel like hard work, there is also a blessing in them. Without the logjam, there might not be the desperate prayer. Without prayer, there would not be sweet moments of answered prayer as God lifts us in preparation for Sunday.

Exchange

/ Peter Mead / Leave a comment

The essential nature of all trade is that of an exchange.  I will give my ten sheep in exchange for your one donkey.  Or, in more recent history, I will provide a certain number of currency units for the service you are offering.  Life is full of exchanges.

One of the most potent images of the gospel is known as the great exchange.  Martin Luther described the wonder of our salvation using the biblical image of a great marriage.  Jesus is the great King, full of life, grace, and salvation.  We are at the opposite extreme: full of death, sins, and damnation.  But when faith comes between us, a most glorious marriage occurs.  He takes all that is ours on himself, and we get all that is his as if it were our own.  What an exchange!

The most foundational exchange in Christianity is Christ’s life for ours.  He is the God-given substitute, taking our place and facing the just punishment for sin.  His death gives us life.  His life replaces our death.  In John 3, for instance, we see Jesus helping the impressive Nicodemus to see that all his achievements and standing meant nothing before God.  As remarkable as he was in human terms, he was still spiritually dead and needed to be born from above.  How could that happen?  Just like the Israelites needed to look at the brass serpent in Numbers 21:6-9, so would the Son of Man be lifted up in death, and those who believed in him, who looked to him, would live. 

But there are more exchanges to be found in the Gospel of John.  Consider the ongoing transformation that occurs as someone follows Jesus and serves him.  For instance, John the Baptist knew who Jesus was, pointed others to him, and served him faithfully.  At the end of John 3, we see some of John’s disciples bemoaning that the crowds had shifted from John to Jesus. Indeed, for a life defined by the ministry of baptizing, it must have been disappointing to see the flood of people dwindle to a trickle.  Not for John.  He knew that his role was that of best man at a wedding, but the groom was Jesus. The bride going to Jesus only made John immensely happy (see John 3:29).  So John uttered the beautiful words: “He must increase, but I must decrease.” (John 3:30)  This is the gradual exchange of self for Christ that happens as we follow our Saviour.

We can see the self-for-Christ exchange contrasted at the start of John 12.  There, Mary is so captivated by Jesus that she pours an immensely valuable perfume onto his feet.  Meanwhile, Judas Iscariot, captured not by Christ but by his greed, can only express his dismay at the missed opportunity for further theft.  (See John 12:1-8.)  Mary was the picture of a disciple who knew Jesus’ giving and worshipped Jesus by selflessly giving everything in return.  Judas was the picture of someone exposed to Jesus but still gripped by the magnetic pull of self.  Following Jesus should shift us increasingly from the lure of self to the wonder of Christ.

And then we see Jesus with his disciples in the upper room.  In a world filled with hate, Jesus demonstrates a better way.  The radical way of selfless love stands in sharp contrast to the way of our world.  Today, as then, selfless love is repulsive to a world gripped by sin (Judas must have been struggling in that upper room until he left), but it is also strikingly attractive.  People in a culture of hate need to see true love.  How will they see it?  Only if the faithful followers of Jesus are marked with his defining characteristic.  (See John 13:35.)

Having exchanged death for life, self for Christ, and hate for love, the followers of Jesus are invited to also exchange comfort for calling.  In John 21, we see Jesus gently remind his disciples that he called them to fish for men, to feed the sheep, and to follow him even to their death – whatever that would involve. 

To be a disciple of Jesus asks much of us, but we cannot fully describe how much we receive in the process.  Giving up death, self, hate, and comfort is not easy.  But receiving life, Christ, love, and a calling is truly other-worldly and glorious.  Praise God that he is the God of exchange – an exchange that cost him everything, that gives us everything, and that changes everything!

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The new Biblical Preaching Podcast is here for you. Check out Jonathan Thomas talking about revival, and please subscribe to Cor Deo on YouTube so that you can see each new episode as it is released. (You can also follow the podcast on Apple, Spotify, etc.)

Preaching Easter (Podcast Post – Episode 6)

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In the latest Biblical Preaching Bitesize, I share ten pointers for preaching Easter effectively.  The Easter story is the heart of the Christian faith, and a key moment in our church calendar.  So why might we struggle with preaching at Easter?

1. The story is so familiar.  The Easter story comes up repeatedly throughout the year as we present the gospel in various situations.  Sadly, the most wondrous news of all can become stale and predictable.  We can end up saying the same things about the cross and the same things about the empty tomb.  Listeners can bring assumptions from artistic images they have seen, or from presentations they have heard before. 

2. The wondrous truth can get buried.  Each passage that we might choose to preach is saying something about Easter.  But sometimes, that theological and potentially life-changing truth can get buried in the story’s recounting.  Or it can be lost because listeners get the sense they are listening to a famous old myth rather than the central moment of human history. When stories feel like a myth, listeners listen differently.

3. The preacher can feel flat.  Familiar material, a busy time of year, and a preacher recounting history rather than feasting on the Word of God can lead to a flattened heart at the front of the church.  We don’t want that, for our sake and theirs.

So, ponder the ten pointers in this Biblical Preaching Bitesize! To watch the Bitesize, click here.

And don’t miss the encouragement at the end.  What could be more powerful than a vivid image projected on the screen in a church using the best contemporary software?

To follow the Podcast, click here for Apple, or here for Spotify.

Thank you for helping to get this podcast to others by sharing it with people who care about preaching, as well as for any positive reviews, comments, etc. All good interaction with this material helps the algorithm put it in front of more people.

Jonathan Thomas on Revival (Podcast Post – Episode 5)

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“A reawakening of religious fervour” – that is a dictionary definition of revival. But in our latest podcast episode, Jonathan Thomas says we shouldn’t want revival. Jonathan has studied revival and produced documentaries on the subject. It was so good to interview him recently.

I remember reading Walter Kaiser’s book on the sixteen biblical revivals. Psalm 85:6 says, “Will you not revive us again, that your people may rejoice in you?” It is thrilling to read of seasons of God’s work being so tangible and imminent. Think of the revival under Josiah and Jeremiah or in the book of Acts. Kaiser finishes his book with these words, “I conclude that there can be no revival without the Lord initiating it and carrying it out. But I also conclude that no one can hide behind the doctrine of God as the explanation for why we have not had a revival in our day.”

So, how should we, as preachers, think about revival? After all, while we might assume we are unlikely to experience a revival, we cannot ignore the fact that revivals tend to involve preachers. I encourage you to watch these two podcast episodes, be encouraged by Jonathan’s thoughts, and join the conversation via the comments under the episode. (As always, please subscribe to the Cor Deo YouTube channel to easily find more content like this as it is released!)

And to find out why we shouldn’t want revival, here is part 2:

Transitions Matter! (Podcast Post – Episode 4)

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Is there a small detail in your preaching that would yield disproportionate fruit if you gave it some attention?  Maybe even a “non-content” element of preaching that would make your biblical content land with more precision and penetration?  The answer is, yes, absolutely.  Give some thought to your transitions!

As I listen to sermons in the classes I teach, it is often the transitions between points that either let a sermon down or help a sermon land with force.  Each transition is an opportunity to give breathing space (for fast-paced preachers), or assurance of progress (for more ponderous presenters), as well as a re-entry point for distracted listeners, and an opportunity to restate the main idea at a key moment in the sermon.  Then, of course, there is the main function of a good transition: to set up the next point in the sermon!

Transitions are small moments with big impact. In sporting terms, transitions provide assists so that the sermon points can score goals. Every coach knows the person giving the assist will get less glory but is critical to the team’s success.

So, hopefully, I have convinced you that transitions matter.  Feel free to go to your next sermon and think through how each transition could be most effective.  Or, if you want five specific suggestions on how to transition well, please check out this Bitesize episode on The Biblical Preaching Podcast!

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Imitate Who?

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There are some strange stories of people imitating other people.  For instance, in 1951, the Canadian Naval Ship the Cayuga was engaged in the Korean War.  It took onboard three Korean fighters who needed immediate surgery.  The ship’s surgeon, Dr Joseph Cyr, went ahead and removed a bullet from the chest of one man, amputated the foot of another, etc.  He performed sixteen operations onboard and surgeries on shore in Korea.  But that man was not Dr Joseph Cyr.  With no training in surgery, Fred Demara had “borrowed” Cyr’s credentials to get into the Canadian Navy.  He had also imitated his way into being a Psychology Professor, a university administrator, a prison warden, and a Trappist monk.  It truly is a bizarre story.

And yet, perhaps it is even more bizarre that the Apostle Paul instructed the Ephesian believers to “be imitators of God” (See Ephesians 5:1).  There are a handful of places where believers are urged to imitate Paul or even to imitate Christ (e.g. 1 Corinthians 11:1).  Still, the instruction to “imitate God” is unique to this verse.  Let’s probe Paul’s point.

What is Paul’s instruction?  “Therefore, be imitators of God” (Ephesians 5:1).  Paul is not suggesting that we pretend to be God or that we in any way usurp God’s position.  For humans to invite worship, to function as if they are the central character in the universe, or to give the impression of being all-knowing, and so on, would be spiritual treason.  God is God, and I am not. 

On the other hand, we are very much expected to reflect the good character of God in every area of life.  For instance, in the verses before and after Ephesians 5:1, we see instruction as honest, gracious, self-controlled, generous, kind, forgiving, loving, self-sacrificing, holy, and pure – all beautiful aspects of God’s perfections.  (See Ephesians 4:25-5:4).

It would be fair to say that whatever is good about God’s character would be good to emulate and imitate, as long as we never blur the Creator and creature distinction.  It would also be fair to notice that since the Fall of Genesis 3, humans have been much more inclined to get these categories reversed.  How many people act as if they are the centre of the universe, worthy of worship, all-knowing, and in control, but lack the kind of goodness we have just described?  The Fall absolutely messed us up!

Why should we imitate God?  Because we are “children” (Ephesians 5:1).  Whether it is fair or not, people observe children and evaluate the parents.  Sometimes, a critical evaluation may be justified; other times, an outsider will have no idea of how much the parent is achieving considering the child’s circumstances.  For those of us who are parents, we know how much we feel the watching eyes of others, so we hope our children will behave well in public situations. 

As unfair as it may feel to us to have people evaluating us based on our children, how much more unfair is that for God?  Imagine having your reputation and perception determined by representatives like you and me.  After all, we are all flawed and broken people.  Image bearers of God, of course, but so far from divine perfection!

And yet, the watching continues.  People who never think about theological matters are watching you and me and assuming things about our God.  This watching is not only from those outside the church but also from inside.  Believers watch and learn from one another.  I can think of people I have watched and from whom I learned something of God’s forgiveness, or God’s generosity, or God’s humility, or God’s redemptive power.  The church is a living theological case study!

But how can we imitate God?  The idea that we can and should imitate God’s character can feel overwhelming.  How is it possible?  Are we supposed to self-generate a super-human effort and achieve the impossible by sheer willpower?  Notice the other word in the verse: “as beloved children” (Ephesians 5:1).  This imitation instruction is not based on the burden of striving effort.  Instead, it is to be fueled by the joy of a loving relationship.  Being saved and brought into God’s family means we are beloved children.

The word “beloved” makes it clear that we are not “tolerated” children, or “technically” children, or even “one of millions of children.”  The word “beloved” gives a sense of the lavishing of all the parental love poured out on a uniquely favoured, even an only, child.   More significantly, it is the same idea used of God’s unique Son, Jesus.  Remember the baptism declaration, “This is my beloved Son, with whom I am well pleased!” (Matthew 3:17).

There are multiple layers in the idea of being a child of God.  Just as we have three types of paternity tests used among humans, the same idea works for us as believers.  There is the legal reality of being lovingly adopted into God’s family (e.g. Ephesians 1:5-6).  An adopted child has the paper evidence of the adoption certificate.  Then there is the DNA test proving something of a parent in a child.  For believers, we have the Spirit of God living within us (e.g. Ephesians 1:13-14).  And thirdly, there is the resemblance test.  When we see a baby, some people will immediately pronounce that the baby has his father’s nose, eyes, or whatever.  That is the DNA showing through immediately.  But Ephesians 5:1 is calling us to a more developed character likeness.  Just as a child in a loving relationship will grow to resemble the character of the loving parent, so it can be with us.

As we seek to lead other believers into greater God-likeness, we would do well to pause and reflect on this one word.  Do I believe I am “beloved” of God?  It is easy to say it, but then live as if I am merely tolerated.  And yet, what rocket fuel for transformation there is in being loved by God, even as He loves the Son (see John 17:23, for instance). 

In response to Ephesians 5:1, let us pray a simple prayer that has massive implications in our lives and those we influence.  “My loving Father, what do you want to work on in me so I may look more like you?”

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The Biblical Preaching Podcast is your conversation about preaching that shares God’s heart! Please find us on Spotify, Apple Podcasts, other podcast directories, and on YouTube. We would love to have your help in spreading the word – thank you in advance for every like, comment, share, follow and positive review!

Compelling Conclusions: 5 Ineffective Ingredients (Podcast Post – Episode 2)

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A compelling conclusion contains three ingredients: a look back, a look forward, and a definite finish.  However, many sermon conclusions are harmed by extra ingredients.  Here are a few to watch out for and avoid when bringing your sermon down to its landing.

1. The conclusion is not the place for new information.  Do not go deeper into the text, nor bring in extra scholarship at this point in the sermon.  A helpful story or quote could be helpful, but remember that you are trying to finish, not trying to add more to the message.

2. The conclusion is not the place for emotional manipulation.  Do not try to ramp up the emotion at the end of the message.  Let the affective force of the text do its work in the body of the message.  While there is scope for enthusiasm and encouragement, listeners are rightly wary of added emotion designed only to stir response at the end of a message.  It feels manipulative, so don’t do it.

3. The conclusion is not the place for an untrusting final effort.  You have prayerfully prepared and presented God’s Word.  Trust the Word and trust the Spirit.  Do not think that if you just give one last push, then you will be able to push people into a response.  Sometimes a brief message review can become one last try to drive the truth home to the listeners.  This final and added push, often generated by the apparent lack of responsiveness in the listeners, is not faith-filled but is a fleshly effort to achieve a goal that is not ours to achieve.  The Lord brings the growth.

4. The conclusion is not the place for a discouraging, downbeat fade towards the finish.  A sea of apparently unresponsive faces can be pretty disheartening.  But the conclusion is not the time to show your discouragement.  If the listeners sense it in your tone, or see it in your face, then your conclusion will undo the good that may be present but invisible.  Again, trust God to change lives, even if it feels like a failure in this moment.

5. The conclusion is not the place for disconnected applications.  Some preachers feel the conclusion is a special moment to throw extra applications at their listeners.  Don’t do it.  After a message on prayer, don’t add in an extra “Oh, and also be sure to tell someone about Jesus this week and invite them to next Sunday’s special event.” 

For a fuller explanation of the three ingredients for compelling conclusions and Peter’s acronym to remember them, please watch the video or listen to the podcast.  We appreciate any help getting the word out about this new resource – thank you in advance for any likes, comments, reviews, follows, shares, and prayers!

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