Who Goes There?

footprintssand2Now is the moment when more Christians are reading the Old Testament.  By Valentine’s Day they may have fallen out of love with a slow read through Leviticus and given up.  So what should we, as preachers, be pointing them toward?  What is the goal in Old Testament reading?  What was Paul saying when he wrote about the instruction and the example of the Old Testament?  Today’s post is found here, on the Cor Deo site.

Interactive Bible Observation Preaching 2

Yesterday I shared some reflections on the advantages of the approach I took to preaching through Ruth last month.  The evening meeting allowed a different approach to the morning meeting, so I had folks marking up the passage on a handout, and then interacting together about observations along the way.

Here are some of the disadvantages, limitations or challenges in this approach.

1. It takes longer.  If the church is very strict on end time, then you have to begin it earlier in the meeting.  What might take 30 minutes to preach, can take 45-50 minutes with this approach.  Having said that, people should feel fully engaged if it is done well.  It may also take longer in preparation. That is, even though the homiletical crafting may be less, the exegetical awareness needs to be maximal.

2. It requires a certain relational comfort level.  Maybe requires is too strong a word.  I appreciated knowing the people and feeling a sense of mutual trust.  Having said that, I have seen someone do the same thing with a group of people he’d never met before and it worked very well.  But he had to win trust very quickly.  Too big of a group and it would lose the relational connection potential.

3. It requires care in interaction management.  When people participate, you have to handle what is said graciously.  Even when they are wrong.  This is where knowing the congregation really helps.  A comment shouldn’t be crushed, or too overtly corrected, etc.  I see this as common courtesy, but I am used to it in more “classroom” environments.  Some preachers seem unable to handle interaction without offending people.  I was talking with someone recently and we mentioned a speaker who might be invited to something.  The comment was telling: “yes we could invite him, but don’t let him have any Q&A time!”

4. It requires lots of preacher thinking.  When people participate, there is less control for the preacher.  You don’t know where they will go.  Your questions will influence that, but you really have to know your stuff, and know your plan.  How will you create and sustain tension with this approach?  When will you preach, and when will you interact?  How can the conclusion have impact?

5. You may have to overcome other messages and ideas.  Perhaps it wouldn’t work so well in a very familiar New Testament passage.  Or perhaps it is just what is needed.  But you would need to help people see the text itself, rather than their preconceived ideas and favourite points from other preachers.

Overall, none of these issues disqualify the approach and I will used it again, modifying continually.  Print the text, let them mark it up and lead as you all enjoy the adventure together.

Interactive Bible Observation Preaching

Last month I decided to try something a little different in our church.  I used the Sunday evening service (we have two services on a Sunday), for a study through the book of Ruth.  Each person attending was given a handout with the plain text of the passage for the evening with headings removed, but plenty of margin space allowed.  At various points I had them marking the text and then interacted with them as we observed the passage together.  I still preached, but it wasn’t a tightly controlled sermon.  I determined when there would be interaction, and overall I think it worked well.

Upon reflection, here are some of the advantages of this approach (not saying it should replace normal preaching, but I think it has a place).

1. It shows people that they can read and think about the passage, they don’t need to be spoon fed.  It is easy to get into the habit of only getting Bible input from “experts” – either at church, or for some, on MP3 downloads during the week.  But this approach subtly reminds people that they can look at and think about the text themselves.

2. It shows some people that they don’t automatically know everything.  This is in contrast to number 1, I suppose.  Some people are over confident in their view on everything.  This approach allows them to discover that they missed something and should look closer.  “I never saw that before” isn’t such a scary phrase from the preacher’s perspective, when they are actually observing the text with other people and it is plainly before them (rather than a homiletical invention).

3. It gives people experience of observing, then interpreting, then applying.  Some never really observe, some skip straight to application, etc.  This is a good group exposure to inductive Bible study.

4. It slows the pace of experiencing the text.  In this instance, it was Ruth, a narrative.  Good preaching can also slow the pace of experiencing the text, but this approach certainly did.  People felt the tension and it built nicely, both during the message and over the weeks.

5. The preaching element is proven.  That is, if done well, the preaching element should not get the “I wouldn’t have seen that in the text” kind of response.  They are seeing it, the preacher is just building and reinforcing what has already come through.  I found the more traditional preaching element in this series felt very gritty and real: it was the explanation and reinforcement of the main theme in each passage, tied into the bigger picture of the book.

There are other advantages, so feel free to add by comment…

Table Fellowship

A couple of weeks ago I pondered the grains that work their way through Bible books.  Today’s post considers the rich theme of table fellowship in Luke’s Gospel.  Perhaps we need to take stock if our lives are so packed we are choosing fast food on our own.  Let’s instead choose to never eat alone, but enjoy the richness of fellowship with others and with our Lord!  Click here for the post.

Preaching, New Covenant and Heart Transformation

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

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

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

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

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

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

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

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

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

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

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

Preaching and the New Covenant

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

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

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

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

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

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

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

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

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

Word Studies 3 – The Process

Once you have identified a specific term that you want to study, what do you do?  There’s a short answer and a longer one.  The longer one will always feed your soul more, so go there when you can.

Short answer – Look it up in a dictionary.  Don’t use a contemporary English dictionary.  If you look up “glory” in Oxford or Collins you won’t quite get the nuance of “glory” in John’s Gospel!

Some Bible related dictionaries will give various aspects of meaning, along with various terms used in a translation.  Warning – do not dump all the possible aspects of meaning into the specific instance you are studying.  The word “chip” does not mean everything it could mean whenever it is used, it means something specific.

Other dictionaries will give much more information (some even have pictures!)  The point is, whatever you see in a dictionary is new information to bring back to the text.  But don’t stop thinking.  Think about how the word is being used in light of that potentially helpful (or potentially distracting) information.

Long answer – Do the work the dictionary folks should have done.  This means chasing the term through a set of uses to see how it is used.

1. Determine the underlying term in your focus verse.  Let’s take “glory” as a working example.  A concordance (or software) will help you discover that the underlying term is probably “doxa” or 1391 (in Strong’s numbers).

2. Find every use of that term in the surrounding context.  Be careful you don’t limit yourself to the English term because there may be some uses of “doxa” that aren’t translated as “glory,” or some uses of “glory” that don’t translate “doxa.”  The first choice of context parameters would be the book in which you are studying.  So let’s say you look at John’s Gospel.  Are there enough uses of “doxa” to give you a good sense of its use by John?  Yes indeed.  If there weren’t, then you’d want to go to John’s other four books before spilling over into other writers.  You might find John’s use of “glory” is slightly different than other writers.

3. Look at each use in its context and see what observations you can make.  Try not to import your preconceived notions of “bright shiny-ness” or “weightiness” or whatever.  You might find John uses the term in a slightly nuanced way!

4. Collect your observations of how the writer uses it, and write something of a broad definition.  This is like the options in a dictionary.  It gives a sense of the range of meaning.  Feel free to check with a dictionary or two at this point, but remember that they may not have better content than your work has produced.

5. Bring that understanding to the specific verse and see how he is using it here.  Don’t dump all the possibilities into the term’s use here, but recognize the specific aspect in light of the full range in his writings.

This longer approach takes time, but it is so enriching.  Try it with “glory” in John’s gospel and see what you find!  I love Bible software and thank God for the time it saves.  But not all time saved is good stewardship.  Be sure to soak in God’s Word and let this kind of chase mark your life and ministry.