Religion

When Lies and Treachery Take Root – Part 1

/ Peter Mead / Leave a comment

I feel sorry for the last book in a collection.  While many may enjoy the first, and probably the next couple too, not all readers will complete a series.  This was certainly true in my case.  It is only now, with my last pair of children, that I have finally cracked open The Last Battle and journeyed back into Narnia one last time.  What I discovered felt like a commentary on devilish and despotic democracide.  I had to check the publication date.  Was this written in 2023?  Obviously not, for it treads on far too many sensibilities for our day!

However, The Last Battle, the final chronicle of Narnia, remains eerily relevant.  I am sure it was to its own day, a day of reflection on the atrocities of National Socialism (Nazi-ism) in Germany, and a day of growing suspicion of the murderous evil of International Socialism (Communism) in the East.  Like all great stories, The Last Battle remains eerily relevant today, too.  “Narnia faced its fiercest challenge,” the back cover explains, “not an invader from without but an enemy from within.”  Indeed, so often the greatest threat to society lies within its own ranks.  And that threat does not always come from the most intelligent enemies of the state.  Often the mind behind the evil is devilish, while the actors used are less than impressive.  His antagonism to all that is good lies behind the puppet leaders used to enact the sinister effort to transform a safe society into something so much more malevolent.

By the time we reach the third chapter of The Last Battle, we already know that a self-serving Ape and his hapless Donkey have stitched up a lion’s pelt for some nefarious purpose.  We also join King Tirian and his Unicorn, Jewel, as they discover that Aslan has returned and ordered the felling of the holy trees and the murder of their dryads.  Arriving at the newly cut gash in the Narnian landscape, they discover Calormenes who are mistreating a Narnian talking horse.  It is all too much and they kill the two foreigners in a fit of rage. 

Struck by their noble consciences, they determine to surrender their fate to the justice of Aslan.  Whereupon we encounter “The Ape in its glory.”

I know that this is not directly related to biblical studies or preaching. But if you will indulge me as I share a brief series of reflections on a prescient work of fiction, here are twenty-two eerie parallels to ponder – parallels between Narnia, C.S.Lewis’ day, and even perhaps, our own.

1. A crisis was created and used by the leader of the coup.  The felling of trees, the gash in the landscape, the sale of noble tree trunks to the Calormenes, the profound upset of Narnian peace – it was all created by the one who now used that same crisis to wrest control of the territory and to serve his heinous purposes.

2. Death is in the air.  In the first chapter Shift cunningly manipulates Puzzle with the notion that he “shall probably die” if he tries to fetch the lion pelt from the pool.  Puzzle retrieves it and is “almost tired to death.”  In the second chapter the dryad is killed, then two Calormenes.  This is a story of death after death so that by the end, all the characters are dead.  Multiple characters state that it would have been better to be dead than…, and later on, we see Cair Paravel “filled with dead Narnians.”  Death becomes an everyday conversation when societies are taken over by tyrannical forces.  Lewis may not have known how accurate his picture was in the Communist east.  We may not know all that is swirling in our world today, but it does feel like the subject of death is hanging in the air.

3. Everyone is saying the same thing.  The King is struck by the fact that “the Horse said it was by Aslan’s orders. The Rat said the same.  They all say Aslan is here.”  Even though he had been warned that this was a lie, everyone was repeating the same message.  There is a strange power in a common story.  It will grow its own legs and generate its own credibility.  Sometimes a coup will take over a land by force, but not always.  Sometimes it is by stealth and the subjects will carry the tale of their own downfall willingly as if what they say is true.

4. For those that see clearly, it was clearly a charade.  There in the clearing, at the peak of the hill, “there was a little hut like a stable, with a thatched roof.”  But for those who could not see clearly this charade became their focal point.  “On the grass in front of the door there sat an Ape.  Tirian and Jewel, who had been expecting to see Aslan and had heard nothing about an Ape yet, were very bewildered when they saw it.”  As readers we can see through the whole charade – don’t believe what he says, he is a fancy-dress ape with a dressed-up donkey prop!  It is frustrating when others cannot see what is plainly before them.

5. Tyrants always look silly.  When the Ape, chewing his supply of nuts, was handed the king’s sword with its belt, “he hung it around his own neck: it made him look sillier than ever.”  Did the German population wonder about the short, shouting Austrian tyrant?  Did the bigger moustache of Stalin command the respect he may have thought it should?  And what of the potential tyrants in our day?  If you look carefully, they always look silly.

6. Tyrants are always self-serving.  “Now listen to me, everyone.  The first thing I want to say is about nuts. . . . I want – I mean, Aslan wants – some more nuts.”  The squirrels had already given the Ape more than they could spare.  That’s the thing about tyrants: they take everything from the people and lavish luxuries on themselves.  Beachfront villas, fine foods, private jets.

Next time we will continue our list . . .

(Illustration by Pauline Baynes)

5 Easter Lessons from the Trials of Jesus

/ Peter Mead / 2 Comments

As we come to another Easter, our minds and hearts will be drawn back to the cross and the empty tomb.  This is the central hinge of human history, and ground zero of our faith.  As followers of Christ, we should never stray too far from his passion if we are going to follow him well, do good theology, or seek to offer hope in this world.  We are a people birthed, marked, shaped, and transformed by the cross and the empty tomb.

God gave us four Gospels, and all four essentially offer a preparatory retelling of the ministry years of Jesus, followed by a slower and more detailed account of the Passion Week.  That means we have many column inches given to other aspects of that first Easter.  As well as the crucifixion and the resurrection, we also have a lot of details about Jesus’ clashes with the authorities, the Last Supper and Upper Room, Gethsemane, and the arrest and trials of Jesus.  Let’s take just the trials, in particular.  What might we notice as we move towards another Easter?

1. The trials did not all happen in one night.  There are six trial hearings that occur between the arrest of Jesus and his crucifixion.  However, the Jewish authorities had long determined that he was guilty and deserved to die.  As we read through the Gospels we find their growing animus, their utter rejection of his authority, and their determination to put him to death.  This final night of trials was the end of a process, it was not the beginning.

2. The trials are divided between the religious and the Roman.  Jesus was arrested by a group of temple guards, with some Roman soldiers added to the posse.  He was taken first to Annas for what is effectively a pre-trial hearing, then to Caiaphas and the Sanhedrin during the night, and then for a brief ratification of their decision at first light.  The focus of these religious trials was Jesus’ teaching and identity.  Then the Jewish leaders took him to Pontius Pilate, the governor of Judea, for the Roman trial.  Here the focus was his threat to Roman rule, and the emphasis had to shift to political concerns.  Pilate offered a political peace offering to King Herod, a Roman-installed Tetrarch who had previously sent a complaint about Pilate to Caesar.  Herod had wanted to meet Jesus but soon sent him back to Pilate for the sixth and final trial of that night/morning.  Three religious trials.  Three Roman trials.

3. The trials feel rushed and disorganized.  The Jewish authorities had planned to arrest Jesus and deal with him before he could slip away from Jerusalem, but not during the feast.  And then, during the Last Supper, Jesus revealed to Judas that he knew about the planned betrayal.  Their secret was out, and so they rushed a plan into action.  The rush resulted in them struggling to find two witnesses that would agree in front of the defendant during the night trial, and then coming to Pilate without a clearly defined charge in the morning.  It all seems so chaotic and rushed – because it was.  They were not planning to execute Jesus on that particular day.  We can see that God’s plan for the timing required crucifixion on that particular day.  The authorities were not in control.

4. The trials helpfully point us to other key characters.  As we read through the trial accounts, we come across a number of incidental characters.  There are soldiers mistreating Jesus (quite likely to have been Samaritan conscripts, since the Jews would not have joined the Roman ranks).  There are the members of the Sanhedrin gathering in the shadows.  There is Pilate’s wife, whose dream only increases Pilate’s superstitious nervousness around this decision.  And there are some major characters too – Pilate was the most powerful man in the region.  He was used to criminals cowering and begging for mercy but was amazed at the silent strength of Jesus.  Peter had promised to die for Jesus, tried to kill for him in the garden, and then found himself in a series of mini-trials by the fire in the courtyard.  Peter wept bitterly at his failure, but Judas’ grief was different.  He was confronted by the deathly darkness of despair and plunged to his death that night.  As you read the trial accounts, notice everyone who is mentioned.

5. The trials shine a glorious light on Jesus.  And as you read the trial accounts, be sure to focus particularly on Jesus himself.  The arresting party wasn’t in control.  The mafia don of Jerusalem, Annas, was not in control.  The High Priest was not in control.  Nor Pilate the governor.  Certainly not Herod the visiting King.  No, the only one showing control, dignity, clarity of purpose, and strength of character, was Jesus himself.  Watch for when he remains silent.  Take note of what he says when he speaks.  See how he supplies the Old Testament quotes that the High Priest needed to seal the decision.  Recognize his gravitas before Pilate.  Just as Jesus’ words from the cross help to shape our theology, so should his words in these trials.  Jesus came to rescue us at such a great cost.  And Jesus came to reveal the heart of his Father with such great clarity. 

As we head into another Easter, let’s be sure to watch Jesus closely in the biblical text.  He is our humble and regal Redeemer, rescuing us and revealing God to us.  Thank God for Jesus, and thank God for the beautiful way he navigated those last hours before the cross.

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Join us for a mini-series that show how to study the Bible:

8 Reflections on Preaching Through 1 Peter

/ Peter Mead / 1 Comment

In our church, we have just completed an eight-week series in 1 Peter. Here are some brief reflections that may be helpful:

1. This epistle is relevant. I know that is not breaking news to you, but it bears underlining. 1 Peter speaks to people that felt like oppressed outsiders in the society in which they lived. It did then, and it does now.

2. Suffering may be necessary. We have lived through decades of relatively little suffering, but times seem to be changing. Suffering is not permanent, “now for a little while.” And suffering may be part of the plan, “if necessary.” In 1 Peter 1:6 we are introduced to the possibility that suffering is not the result of bad luck, but divine providence. As we come towards Easter we have the ultimate example of deliberate and planned suffering.

3. Biblical background helps. There is the situational background of the readers, forcibly moved from Rome and repatriated to these five regions of modern Turkey. There is the historical background of Peter’s life and experience. Keeping that in mind, as he would have done, is helpful to shine a light on his call to be prepared (3:15), to stay humble and to resist the devil (5:6-9), etc. Then there is the textual background of Peter’s biblical awareness as he wrote. For instance, the situation behind Psalm 34 seems to be shining a light on much of Peter’s writing in this epistle.

4. Difficult texts still have simple points. Preaching the end of 1 Peter 3 and the start of 1 Peter 4 is not easy territory to navigate. There is the timing, location and content of Jesus’ preaching in 3:19; then the reference to Noah in 3:20; followed by the awkward reference to baptism in 3:21. It is exegetical difficulty piled on exegetical difficulty. I chose to give some minutes to explain that complexity, but not before I emphasised the simple point of this section: Jesus suffered and Jesus was victorious. It helps to keep a clear picture in mind when trying to make sense of the complex.

5. The letter has a strong DNA. God’s pattern is for suffering now to be followed by glory later. It was true for Jesus, it was true for Peter’s readers then, and it is true for Peter’s readers now. Suffering and then glory: this idea works its way through the entire letter.

6. Variation can help a series work well. We had a team of preachers on this series. One of the messages was preached in first-person. It came in the middle of the series and really helped the series to not feel monotonous in style. Different preachers helped the series, although it was important to make sure we were preaching a coherent series.

7. Non-Suffering forms of Christianity lead to harm. We seem to live between two extremes. One is the fatalistic idea that disaster is coming no matter what. The other is the idealistic idea that we should always be healthy, and wealthy and travel in a private jet. What is the healthy middle ground? It is not a gentle form of health and wealth – that is, things should generally go well for us if we simply trust, pray and obey. Many Christians seem to want to live with their basic orientation towards good circumstances. No, the reality is that we live in a fallen world filled with suffering. So let’s turn from gentle forms of health and wealth, and let’s engage a fallen and sin-marred world with our hope reaching out beyond this suffering to the glory to come. Our hope is not in our experience but in the character of our good God and his plan.

8. 1 Peter should prepare us for difficulty, but stir us to trust! Every problem we face in this world is a problem that exists within creation. 1 Peter urges us to look beyond this realm to the eternal realities. We look outside of this realm to the God who is so much bigger, the God who cares for us. “The dog bit me,” ~ yes, but God is bigger. “But it was a big dog,” ~ so what, God is bigger. “But it was a lion,” ~ it doesn’t matter, God is bigger. “Actually it was a killer whale.” ~ Ok, but God is still bigger than any problem we can face in this realm. What’s more, he already came and suffered, and is now sitting in victory. So we can be humble, be watchful, and be hopeful. We get to stand in the true grace of God whatever may come our way.

There are plenty more thoughts generated by two months in 1 Peter. But hopefully this list is a motivational starter for now…

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I have a series of videos on 1 Peter 2:1-10 that focus on the interpretation phase of Bible study. You can find them in this playlist:

7 Ways to Mishandle a Bible Story

/ Peter Mead / 2 Comments

The Bible is full of stories.  And we preachers are full of ways to mishandle them.  God has richly blessed us with the stories in the Bible.  Each one reveals God’s heart and character. Each story is designed to point our hearts to Him and to stir our faith in His word and character. So, how can we go wrong?

Here are seven ways to mishandle a Bible story:

1. Skip – This is the assume-and-ignore approach.  We can easily assume that everyone knows the story and so we skip the chance to tell the story.  Instead, we put our homiletical energy into preaching about the theological ponderings triggered by the story.  Why do we assume that everyone knows the story?  Actually, why do we assume that what we have to say about it is of more value than what it actually says?  Even if people do know the story, tell it anyway, and let God’s word work in your listeners.

2. Flip – This is the heretical approach.  We can easily misdirect our listeners and end up preaching heresy inadvertently.  Take the story of Zaccheus in Luke 19:1-10 for an example.  It is easy to put all the initiative in Zaccheus’ commitment in verse 8.  Then his salvation is affirmed by Jesus in verse 9.  Voila, we are saved by our own commitment to Christ!  Except, we are not.  Jesus had already taken the initiative in verse 5.  Jesus had already rescued Zaccheus.  The exuberant generosity of verse 8 is a response to God’s grace, not a prerequisite for it.

3. Moralise – This is the fleshly approach.  Since everyone naturally tends toward the notion of earning something with God, we can always and easily jump to what Bryan Chapell calls the “Deadly Be’s” – be like, be good, be disciplined.  So with Zaccheus’ story?  In verse 7 the crowd grumbled.  Let’s not be like them, let’s not grumble.  That verse is in the passage for a reason, but that little life lesson is not the reason.  It is there to emphasize the wonder of what Jesus did for Zaccheus.  It is not there to nudge us towards better behaviour.

4. Lecture – This is the historical-and-cultural-lecture approach.  Use cultural and historical insights to bring the story to life, not to cut the story to death.  How did the tax system work at that time?  How might middle eastern hospitality respond to Jesus’ passing through the town?  Where were sycamore-fig trees in relation to Jericho?  Shine a light on the story and keep telling it, don’t end up giving a series of historical lectures trigged by the details in the story.

5. Over-reveal – This is the punchline-first approach.  So with Zaccheus, you might state the first point as, “Jesus came to save the lost, verses 1-4.”  Oops.  In the passage, verse 10 comes as a surprise.  The whole text has worked to point the reader to Zaccheus’ efforts to see Jesus.  Then in the end it turns out Jesus was the one doing the seeking and the saving.  Why give it away at the start?  Do what the text does.  Don’t “tell the punchline before the joke.”

6. Flatten – This is the lifeless-outline approach.  Again, with the Zaccheus story, your points could be mind-numbingly flat: Jesus seeks the lost, Jesus rescues the lost, and Jesus reassures the lost.  Honestly, I’m bored just writing that outline, even if it is fairly accurate.  While it is true that the story develops in movements, it does not mean that the sermon has to sound like a logical progression through completely parallel points. That outline could work, but it needs a serious injection of energy.

7. Lose – This is the too-many-stories-along-the-way approach.  The story of Zaccheus is a gripping little narrative if it is told well.  But if you use every trigger point to tell another story, you will lose it.  I once knew a tax collector . . . I had a short friend once . . . I have a fun tree-climbing story . . . I remember a grumbling crowd in 1987, etc.  Let other illustrative materials be fairly succinct so that the focus remains on the main narrative of the sermon.

How else might we mishandle a Bible story? Biblical narratives are a dream for us preachers – let’s learn to handle them well so that they can do their mighty work in our hearts and those who will hear us!

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Click on this image to see the YouTube playlist of videos on Bible handling:

7 Ways to Cultivate a Church Culture for Gospel Growth

/ Peter Mead / Leave a comment

When churches think about sharing the gospel with visitors, we can easily jump straight to outreach strategies and event planning.  But here are seven ways to cultivate a culture for greater gospel growth in the church – foundational pieces that need to be put in place:

1. Gospel Clarity – Make sure your church is clear on the gospel, consistently clear.  We can easily fall into using Christian language in a sloppy way.  The gospel is good news, not vague news.  So do not settle for a gathering of people that are united by church tradition, or who know how to behave a certain way and dress like they belong.  Speak about the transforming power of meeting Jesus and following Jesus.  Present the good news of who Jesus is and what Jesus did for us on the cross.  Feature the importance of the resurrection as a historical fact and the basis of genuine faith.  Explain what it means to respond, to repent, to receive, etc.  Do not assume a vague gospel agreement in preaching, or in conversation.  Too many churches rely on a specific event and a specific speaker to give a gospel message.  There is a place for special events and overtly evangelistic speakers, but the church should have the good news of Jesus in its DNA, permeating its culture.

2. Loving Community – The church is not just another social club in a society full of social clubs.  The church is a family that does not make sense.  Why do these people love each other like this?  There should be a level of love, concern, practical support, patience, graciousness, and warmth that is genuine and profoundly different from any social club in society.  A healthy church will grow in diversity.  Everyone will not be the same.  Obviously, if a town is full of very similar people, then that will impact the church.  But few towns are!  There should be diversity of race, of class background, of education level, etc.  Then the unity of believers in a church community will be magnetically attractive to visitors who don’t experience that kind of family warmth anywhere else – in many cases, not even at home.  This takes more than labeling to be genuine.  It is not enough to say from the front, “we are a church family.”  It has to be true.  Live it out at the leadership level and encourage mutual care wherever you can. For example, don’t overcrowd the schedule with meetings so that people don’t have space in the week to connect relationally.

3. Obstacle Removal – Will visitors feel awkward?  The church is a very different subculture than the world around.  It will feel different, but it does not need to feel unnecessarily awkward.  In our church, we have often said that we only want visitors stumbling over the gospel and Christians loving one another.  We do not want them feeling like they do not know where to go, what is happening, if their children are safe, if they will be embarrassed, if they are welcome, etc.  When I was in seminary, in one class, we were required to attend a religious service of a different religion.  The benefit was huge.  Most of us had always gone to church so it just felt normal.  But thrown into a different subculture, we became profoundly self-conscious.  It taught us to try and imagine coming to church as an outsider.  What could we do to make that experience warm and welcoming, rather than starkly awkward?

4. Whole Experience – What does a visitor experience when they park their car or arrive at the venue?  Do they know where to go?  Are they welcomed and introduced to children’s workers if they have children, or helped into conversation with someone who will be sensitive to their being first timers?  Will the service itself be explained in non-jargon terms?  Will they know if they are supposed to stand for singing and when?  Will there perhaps be a simple explanation of why Christians sing at all?  Will the location of Bible readings be given in Bible code, or will there be a page number given if people are using the church Bibles?  Will “normal people” who are not officially welcoming guests be genuinely friendly too? 

5. Assume Visitors – When we started our church, we had a period of several months where we were learning how this new church was going to function.  We did not actively promote the church at that time.  There was no website, no signage, etc.  People were welcome, but our focus was on getting used to functioning in a new way.  Every week we opened the service as if guests were present.  The small number of believers would sometimes look around with a grin, fully aware that there were no guests present.  Why would we do that?  Because they needed to grow in confidence that when they did bring someone along, it would be a safe environment.  We don’t want our people hesitant to invite others to church.  It can be risky to a friendship if you invite a colleague and their experience is poor.  So, the experience has to be consistently trustworthy.  A number of people in our church had past church experiences where some weeks the preaching was guest sensitive, but other weeks when you would hope no guests were present.  We had to work to earn trust and cultivate a culture where guests could come any week.

6. Every Service – Every service is a gospel service.  Obviously, there are sometimes church business meetings that are restricted to members.  But a normal church gathering on a Sunday (presumably) has the potential to attract visitors.  They could be there because they are visiting family members.  They could have found the church online.  They could be looking for a church, or passing a couple of hours in a one-off visit.  But the point is, we should not be wishing they would come back in four weeks’ time when there is a special guest-friendly gospel service.  It is possible to make every gathering guest friendly, and it is possible to make every sermon relevant to everyone.

7. Driving Values – Is the church driven by tradition, by the preferences of influential people, or by defined values?  If the church is driven by denominational tradition, then there will be plenty of opportunity for what is normal to actually be strange to first-time visitors.  At least explain it but consider changing it if necessary.  If the church is driven by the preferences of influential people, then there will be plenty of ways in which the church is quirky for guests.  It is harder to explain an eclectic set of church features when they are present because of someone sitting in row three.  Changing this internal power dynamic will be necessary for genuine gospel growth!  As much as possible, seek to define the values of the church and aspire to be a church that God will trust with newcomers and new believers.  The whole congregation may find it uncomfortable to be consistently and genuinely welcoming to others.  By identifying its value, the leadership can then model buy-in and help the whole church take the steps necessary to live out that church value.

God may bless outreach strategies and special events whenever you implement them.  But my sense is that deliberately cultivating a church culture ready for gospel growth in these seven ways will prepare the church for greater fruit from outreach and special events.  What would you add to the list?

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Click on this image to find the playlist of Enjoying the Word videos from Cor Deo:

Say, “Father!”

/ Peter Mead / 2 Comments

When I was a child, we attended a small church in Bristol, England.  Outside was a low wall forming a small courtyard where people would gather after church.  Teenagers would laugh and chat while younger children would weave in and out, playing tag.  It was a happy bubble of fellowship and laughter.

One Sunday, a group of local teenagers was on the other side of the street.  One picked up a stone and threw it at the church, smashing a small window high above the door.  As the glass shattered, that safe bubble burst.  I immediately ran inside and went straight to my Dad.  As far as I could tell, he was the tallest and one of the strongest men on earth.  I felt fearful and threatened, so Dad was the one I wanted to be close to at that moment.

The idea of a loving and protective father is not just important for children.  It is also important for all Christians.  In one well-known Bible passage, Jesus uses four words that should influence our lives every day.

In Matthew 6, Jesus addresses the subjects of giving, praying, and fasting.  In all three cases, he urges his followers not to make a show of their religious practice but to do them in secret.  After all, God knows what happens in secret, and he is all that matters.  So with the subject of prayer, Jesus warns against being showy visually or in our vocabulary.  And then, he gives a model prayer in verses 9-13.

When you pray, say, “Our Father in heaven….”

Familiar words.  You can probably quote the prayer.  Maybe you have noticed how it starts with one address, asks two things regarding the Father, and then three things regarding the family.  Let’s ponder the “address” some more. “Our Father in heaven.”

Many things should be true of a father.  Let’s be simplistic.  On the one hand, a good father is supposed to be an authority figure with power and strength.  On the other hand, a good father is supposed to be loving, kind, and close.  That immense strength has to be under control for the good of those under his care.

A. Our Father on Earth – Sadly, we live in a world where so many Dads have done a poor job of impersonating our heavenly Father.  They have been missing, angry, drunk, and even abusive.  Many Dads resemble the devil more than they do God.  But even if we did have an honourable Dad or even a Christ-loving Dad, we probably all feel a lack in our hearts.  Whether that is a slight lack or a gaping wound, it only underlines how we were created for closeness with a father.  We long for a father who is powerful and strong so that we can feel safe and secure.  We long for a father who is loving and close so that we can feel held and happy.  Our father on earth may not have been what we needed, but what about our Father in heaven?

B. Our Father in Heaven – Jesus was on a mission.  It was not just a mission to rescue us from sin and bring us into a relationship with God.  It was also a mission to reveal God’s heart to us.  What is our Father in heaven like?

i. Authority & Power – When the stone bursts the safety bubble of life, we need a Father who is big and strong.  In Matthew 8:23-9:8, we read three stories that show us a glimpse of God’s authority and power.  Jesus rebuked the winds and the sea during a great storm, and they obeyed him.  Jesus commanded demons to leave the two demon-possessed men on the other side of the Sea of Galilee.  Jesus forgave and healed the paralytic.  Jesus demonstrated his divine authority over creation, the spiritual forces of evil, physical healing, and forgiveness.  At the end of this trio of stories, we read, “When the crowds saw it, they were afraid, and they glorified God, who had given such authority to men.” (To one man in particular! – see Matthew 9:8)

ii. Love & Closeness – When the bubble bursts and the glass rains down, we need a Father whose heart is towards us.  In Matthew 7:7-11, Jesus encouraged his followers to pray and ask because of God’s good heart.  Who gives a child a slice of slate to chew on when they ask for toast?  Who thinks a poisonous snake is a suitable alternative to a healthy protein and omega-3-laden fish for a hungry child?  We are fallen creatures in a fallen world, but we know how to give good gifts to our children.  So “how much more will your Father who is in heaven give good things to those who ask him!”

iii. Who is in Heaven – There is one moment in Matthew’s Gospel where heaven bursts onto the scene.  In Matthew 17:1-7, Jesus takes three disciples up on a mountain, and the curtains are pulled back.  Suddenly they see Jesus in his heavenly impressiveness, conversing with Moses and Elijah.  Peter panics and suggests a tent-building plan.  Then there is a bright cloud and a booming voice from heaven. “When the disciples heard this, they fell on their faces and were terrified.” Quite right.  It was terrifying.  But notice that Jesus was not on his face.  Why not?  Because he knew the voice and the heart of the one who spoke.  On that mountain, they got to experience God’s terrifying power and authority, but take note of what they heard!  “This is my beloved Son, with whom I am well pleased; listen to him.” (v. 5). Our Father in heaven is both terrifyingly powerful and wonderfully loving.  Jesus has made him known to us!  That is why it is crucial to be sure that he is not just The Father in Heaven, or even Jesus’ Father in Heaven, but Our Father in heaven.

C. And What About Us? – Whenever we think about prayer, we tend to start thinking in terms of a religious burden.  “We are a month into a New Year, and I should do better at praying.  I need to be more diligent, more purposeful, etc.”  Maybe there is another way to look at this. 

If God has all authority and power, then that means I can come to him as one who is frightened and weak.  If God is loving and close, then I can approach him as one who is childlike and weary.  I don’t need to impress him.  I can just come as I am, start with “Our Father in heaven…” and then pour out everything on my heart.  What a privilege!

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Please see the new series of videos for 2023 – Enjoying the Word . . . all about enjoying Bible reading and Bible study.

Bible Reading Basics – Part 2

/ Peter Mead / Leave a comment

If you have a good Bible reading and study plan that works well, that’s great.  But what if you don’t?  What if others don’t get on with your approach?  Well, for you, or for someone else, this video might be helpful.  It shares a reading and study approach that I believe has a lot to commend it. 

There is flexibility – you choose what time to give to it. 

There is motivation – you choose where to put your energy. 

There is potential – I’ve not found a plan that seems more likely to build solid Bible-shaped believers.

One of the challenges of Bible reading is maintaining momentum. There are a number of momentum killers, like long lists of names and unpronounceable places. What should we do?

One way to evaluate your Bible times is by checking in on what is happening in your mind and heart the rest of the time. What does it mean to meditate on God’s Word day and night? Check out this video for more:

The question that I hear more than any other is this, “what should I do when I don’t feel like reading my Bible?” It is an important question. We all need a decent answer that can help us when we inevitably get those days. Here is a video that may be helpful.

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That Succinct Single-Sentence Summary

/ Peter Mead / 2 Comments

What is the difference between one sentence and half an hour? That is a key question in preaching.

We work hard to understand a biblical passage. We look at the context, wrestle with the flow of thought, analyse the details, and work out what the author was trying to communicate. Our end goal in studying the passage is to summarize the passage with a succinct single sentence.

However, when we preach, we don’t just say a sentence and sit down. So what makes up the difference? Let’s assume that the single sentence is an accurate summation of the passage. As we prepare the message (the second half of the preparation process), we essentially have two options:

Option 1. We carefully plan how to land that main idea in the hearts of our listeners. What form of introduction will best draw people into the message, making them thirsty for the passage and eager to hear the main idea? When should we present the main idea in the message? Should we repeatedly drive it home using the movements of the message to repeat the presentation of the idea? Or should we create greater anticipation so that once it is stated it will hit deeper? To put that another way, will the main idea be like a series of well placed sniper shots, or will it hit home like a bunker-busting missile? How will we explain the text, prove the points, and apply the truth in ways that reinforce the main idea of the message? In every aspect of content creation, structural formation, and delivery nuance, we seek to make that main idea so clear, transformative, evident from the text and applicationally earthed, that we will genuinely have preached the text before we sit down.

Or . . .

Option 2. We fill the half hour with material that will drown out the main idea. This is where we instead choose to fill the time, not to support the main idea, but at the cost of the main idea. We provide a series of informational segments, background descriptions, vaguely connected cross-references, somewhat amusing anecdotes, random highlights from our exegesis, favourite soapbox digressions, and illustrations that may or may not be well-suited to this particular moment. While most of these could be helpful, if we are not careful they can end up putting down a cover of smoke to keep the main idea from landing. Or we might hide the main idea beneath three or four points that tie to the text, but do not hold together effectively. The listeners will have an array of mini messages from which to select their favourite, but they are unlikely to have noticed the main idea.

While we probably would not consciously opt for option 2, we do so inadvertently when we embark on planning a message without crystallising our main idea first. After all, if you don’t have a sniper bullet or a bunker-busting missile ready to go, surely a random spray of machine gun rounds might hit home?

Moving from the passage to a single sentence is the first half of the preparation process. Moving from a succinct single-sentence summary to a fully formed message is the second half of the process. Let’s be sure to take option 1 as our approach to preaching.

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Bible Reading Basics – Part 1

/ Peter Mead / Leave a comment

When you first open the Bible, it is an overwhelming tome, to say the least.  Over time we can start to find our way around the Bible, just like we can learn to find our way around a big city – one landmark at a time.  In fact, the Bible gives us a great example of such landmarks right at the start of an important chapter.

Why do so many believers lose their love of Bible reading before Valentine’s Day?  Could it be that they are trying to read and study simultaneously?  Have you ever found yourself struggling through Leviticus and taking very little in while longing to be in Philippians (and knowing you won’t be there anytime soon)?  Perhaps it is time to make a helpful separation.

The Bible speaks of delighting in the words of God.  Other Christians sometimes seem to sound so delighted by the word of God.  So why do some of us never seem to reach those heights?  Perhaps a simple suggestion relating to concentration might prove helpful.

7 Reasons Guests Don’t Return

/ Peter Mead / 3 Comments

Why don’t guests return? This is a question most church leaders will ask themselves. It is encouraging to see visitors come into the church, but it can be discouraging when the vast majority seem to only be one-time visitors. Here is a list of possible reasons that may be helpful as you evaluate what is happening in your church. Some churches run guest services every week for years with hardly any outsiders ever coming in – that is a different situation that will also benefit from honest evaluation. But if your church gets lots of one-time visitors, what could be contributing to their reticence to return?

1. It is not the church for them. Not every visitor is new to church world. Some will be new to the area, or leaving a local church and considering their options. Your church might not be what they are looking for, and that might be perfectly alright. Your church should not be trying to attract and keep every possible churchgoer. They might want a legitimately different type of church, and you do not want to become that type of church in order to attract them. Or they might be troublemakers that continually need to find a new church to get their hooks into, and hopefully, your church might seem too healthy for them to be able to influence in the negative way they prefer. For good reasons or bad reasons, let’s recognize that no church is ideal for every visitor. And some visitors are just visiting their family members. Change whatever you like, they will not be joining a church that is hundreds of miles from their home!

2. It is not a friendly church. It is so hard to sense this when you are in a church. When you walk in, people smile, people talk to you, etc. But what about the visitor? I am amazed at how unfriendly some churches are. No conversation, no welcome, no friendly questions, no clarity on where to go or what is happening with the children. Some churches are also effectively unfriendly by being awkwardly friendly – putting visitors in the spotlight is not helpful. Don’t ask visitors to stand up and feel awkward, it doesn’t help. And don’t expect them to just enjoy the service and return without any meaningful connection with other humans – they might, but it would not be normal. If church culture is new to them, then look for ways to make them feel comfortable, don’t just underline their awkwardness.

3. It is too much of a mystery. The sub-culture of a local church is very alien to some visitors. If they come from a similar church, then they already know the language and rituals, but if they are new to church it could be like a foreign country to them. If they spend their time guessing when to stand at the start of a song, guessing where a Bible reference is without any page number to help them, guessing when they are supposed to say something out loud with everyone else, guessing how long the service will go on for, etc. then their experience will be draining.

4. The children did not have a good time. If a family comes, then every voice in that family matters. But some voices can be louder than others. If a parent feels uneasy about the children’s program for any reason, that will be a loud voice in their decision making. Does this church look after the children? Are they safe? Is it clean? And the children’s voice will speak loudly too. If they loved it and made friends, they will push to return. If they didn’t, then parents will probably keep looking rather than try to convince them. The children’s ministry of your church matters – whether it is three volunteers in a room or a purpose-built facility with paid staff.

5. The environment was offputting. Was it easy to find the church? Was it easy to park? Was it easy to find your way in? Did you feel safe? Was it easy to find seating (the front row does not count)? Was the atmosphere before and after conducive to conversation and connection? Did the place have a strange smell? Was it warm enough? There are so many details that can have a bearing on the suitability of a church facility. Whether you have your own building or are renting the space, you need to somehow see it through the eyes of a first-timer. Ask family members who visit what they noticed. When people keep coming, ask them, before they get used to everything, what they noticed their first week.

6. The service needs to make sense. We thought about some elements of mystery in point 3 above. People will be drained trying to work out what is going on. But there is another way the service needs to make sense too. The elements of the service need to be explained and need to fit with the experience as a whole. If the style of the church is somewhat contemporary and appropriately warm (not flippant, but somewhat informal or casual), then it doesn’t make sense to have an overbearing pipe organ to lead the sung worship. And there probably needs to be some consistency between the size of the gathering, the quality of the music, the standard of presentation from the front, etc. It might be fun to hear “quirky Quentin” mess up the notices at the start of the service for people who know him, but for a visitor, his weird manner may be off-putting (especially if it isn’t a cosy group of thirty friends like it might have been when Quentin started “doing the notices” – a church phrase, by the way). Actually, the exact style of music or format of service is probably not as important as the consistency between the size of the church, the quality of the music (whatever style is used), and level of participation. A professional quality band with a congregation that doesn’t seem to care does not make sense. Neither does poor music in a significant-sized gathering.

7. The preaching didn’t connect. The preaching could fit into what was said in point 6 above, but let’s place the sermon in its own point. It really does matter. People will join a church because of the preaching, and they will leave a church because of the preaching. Therefore visitors will stick or move on because of the preaching too. If the manner and style is too lofty, too academic, too angry, or too affected, then there will be a disconnect with the listeners. If the manner and style is too flippant, too humourous, too desperate to sound relevant, or too weak on Bible, then there will be a disconnect with some listeners. Can they follow what is being said? Does it feel like they are being pastorally fed from the Scriptures? Does it lift their gaze away from themselves and point them to God’s goodness in Christ? Unbelievers motivated to find the truth, or believers starving for good food, will be drawn or pushed away by what they hear during the preaching segment of the service.

Ultimately, we cannot cherry-pick our visitors, nor determine who will choose to settle in our church. Jesus is the one who promised to build his church, and he is still doing that. But let’s evaluate our churches and make sure we are not adding any unnecessary barriers for guests that come along. It does not have to be all about the guest. But if we never consider their experience at all, we shouldn’t be surprised if we seldom see them again.