Category Archives: Preaching

The “Blessing” of Psalm 1

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A student asked me a few questions about Psalm 1 and offered permission for me to share.  Here are the questions and responses:

 

How would you teach Psalm 1?

I teach Psalm in a variety of ways! In fact, it’s one of my favorite psalms to teach. I mostly emphasize genre (the wisdom aspect) and structure (how it introduces the entire psalter). I especially like that it can be taught in various contexts and at various levels of depth, time, focus, etc. I’ve used the psalm for a 1-minute devotional and for a 35-minute sermon, and I really love texts that have breadth like that.

 

Overall, given the psalm’s placement in the psalter, I point out that obedience and delight are not tangential but essential to worship. 

 

According to Psalm 1, how are Christians blessed?

From Psalm 1, I think Christians can be spiritually and physically blessed, but this requires some qualification. This does not mean that physical blessings are guaranteed; however, as we do what is right (e.g., following God’s Law), it is far more likely, since God’s ways will lead to better consequences overall. In this sense, Psalm 1 shares similarities with how Proverbs advises us to live.

 

It is worth noting that wisdom provides an overarching view — similar to a 10,000-foot view from an airplane. This means that not every individual moment will be better (e.g., you can still experience a flat tire), but your overall life will be better (e.g., avoiding harmful effects of sin; dwelling in community with believers; resting in God rather than yourself). 

Even better, though, spiritual blessings are guaranteed! This is the best news of the passage, of course, but ignoring “general” blessings would be a mistake. We can accept both without denigrating one or the other.

 

Christians, in particular, can see the dual nature of this passage. The original readers would have sensed the practical, holistic, real-world application (i.e., delighting in the Lord leads to better, not worse, outcomes), but Christians see ultimate fulfillment in Christ — not only that Christ fulfills this passage to the fullest extent, but that we as readers find ultimate blessing in Christ. 

 

To a congregation, how would you communicate the “certainty” of blessing?

Good question. I wouldn’t provide specific probability, but I would assure the congregation that in most circumstances, following God’s ways would most likely lead to a better life. Extreme situations — such as slavery, poverty, martyrdom, etc. — can be exceptions to this overall likelihood. Even Christians face the brutality of this sinful world, but our assurance is that blessing is found in Christ.

 

Thus, when the “general pattern” is broken, whether for us or another, we are reminded once again of ultimate blessing. This is why Jesus can say, “Blessed are the poor,” since blessing is not necessarily immediate, nor limited to the physical realm. 

 

At some point, likely near the end of the sermon, I would provide full, absolute certainty that ultimate blessing comes to God’s people — starting with Christ’s work on earth, ongoing in the Spirit’s presence within us, and culminating with our Father in eternity. Assurance of our eventual, eternal blessings then blesses us in this present, temporal world, since we know what is yet to come.

Humility that Helps

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Bear with me on this one, as it’s an imagined scenario within an imagined scenario…

 

For years now, starting when I was in college, I’ve tried to understand Jesus’ teaching on foot washing. As you may know, the actual practice of foot washing is a distinctive feature of some churches (e.g., Church of God), which I had experienced back in college. The idea has always kind of baffled me.

 

Anyways, here’s the thought within a thought:

1. Today, I had a dream featuring my pal Dan, who in the dream was ministering to some international students. His goal was to teach them about foot washing.

2. In the dream, Dan was asking discussion questions, and one of the questions was this: “If you were to call home to your relatives to explain this Jesus story, the time of day would be different for them, so how might that affect your explanation to them?”

3. The implication is that if it were 6 AM when those relatives answer the phone call, talking about washing feet would not make sense to them, since their day would just be starting. In addition to translating to their language, you would contextualize for the location and time of day — e.g., not offering to wash their feet, but instead sending a gift card or money to make their day easier.

4. The application, then, is that the purpose of foot washing is to ease someone’s burdens and frustrations after a long day’s work. Jesus’ example is not meant to show you’re willing to do something filthy or to lessen your own value, but to encourage service towards others in the sense of easing someone’s daily work. In short, it’s not humility for humility’s sake, but humility that helps — specifically, serving in a way that eases someone’s load. In other words, we don’t serve in order to be spiritual (for our own sake), but we serve to help (for another’s sake).  Of course, such service might be dirty sometimes — such as tending after someone’s wound or taking out the trash — but that in itself is not the point; instead, the point is to ease weight and/or bring relief from the pressures of life.

 

“Come to me, all who labor and are heavy laden, and I will give you rest.” – Jesus (Mt. 11:28)

The Purpose of Acts

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The overall purpose of Acts is not to explain the Holy Spirt — i.e., as if Acts were a treatise on a single person of the Trinity. Yes, we could say the Spirit is the central character, and we can gather some theology of the Spirit from these narratives, but there is a much broader intent. After all, Acts is a narrative, not a systematic textbook. Thus, the central purpose can be worded in various ways, but most expressions will sound something like “to demonstrate the spread of salvation among all nations” or “to describe the fulfillment of God’s promise for the world” — with key parts being (1) promise-fulfillment, (2) salvation, and (3) humanity.

 

The outline of Acts reveals this quite clearly. By looking at the various parts — or the structure of how Acts is organized — readers can observe a geographical movement from Jerusalem out to the broader world.  Thus, Acts 1:8 serves as a central verse that provides for the entire book, and Joel 2 and Acts 2 remind us that Acts is not about charismatic gifts, but a visible demonstration of God’s outpouring to all people.  To clarify, the geographic movement is used to emphasize that God’s grace has now been extended to all kinds of people, even those who the Jews perviously thought were unclean.

 

That being said, we also should avoid the opposite extreme of diminishing the Spirit. Chapter after chapter, Luke describes the growth of the Church, but Acts is far more than a handbook for church growth. We can gather understanding of mission from Acts, of course, but the book should not be reduced to a how-to manual, or something that we as humans can accomplish on our own. As the “sequel” to Luke’s gospel, the book tells of God’s miraculous work, which began in Christ and continues through the Holy Spirit.  Only God could accomplish such extraordinary things, and we as readers are invited to participate in God’s incredible plan of salvation — which is not merely for a few in an upper room, but for millions around the globe.

How Should We Read Revelation?

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To begin with, I acknowledge (and would encourage others to acknowledge) the complexity of Revelation. Amidst the varieties of interpretations, the worst in my mind would be the kind that oversimplifies and overlooks the complexities of Revelation. If we claim to understand every image or symbol without any qualification, then maybe our hubris is preceding our exegesis.

 

That being said, neither do I think that Revelation is beyond comprehension for the average reader — especially the average reader in the time of the Apostle John. He was not writing a “code book” with codes that could only be deciphered by religious elites in a closed room. Nor was he writing a book that a single individual in the 21st century would “decode” somehow. Neither of those options fit with the biblical version of Christianity that I know, and they sound more like gnosticism than orthodoxy.

 

Based on those underlying principles, my primary approach to Revelation is to ask, “What was John communicating to his original audience?” before asking, “What does this say about the future?” Of course, the two questions are interrelated, but the if we limit ourselves to future questions, then John’s text would have been nearly useless to his contemporaries. Thus, questions of the “present day” (i.e., John’s day) should remain at the fore as we read what John was saying about the future.

 

This leads me to read Revelation as thus: How do these texts encourage, correct, or instruct believers in light of John’s vision of the future? Or in other words, how does the apocalypse affect readers in a personal, practical, and proximate way? In answering those questions, I see Revelation as presenting the following argument: Eagerly anticipate the Coming King because certain and decisive victory awaits His faithful ones.

 

While there are warning passages throughout the book, the overall message is one of confidence and encouragement. No one — not the Jews, not the Romans, not the Babylonians, not Satan himself — can defeat the King of all Kings. By looking to the end, believers can be confident, avoiding temptation and remaining strong in the present age — even in the face of brutal enemies and potential martyrdom.

 

Literature and Preaching

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One of my former students at Moody Bible Institute recently asked me how reading literature can improve preaching.  More specifically, the student recognized the importance of reading, but was not sure where to begin. This was my brief response in case it is helpful to anyone else with a similar question.

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Great question and thanks for asking.

In general, I would say a mixture of different kinds of literature would be good. Maybe pick up an anthology of poetry, an anthology of short stories, along with a classic novel. (For example, check out Best American Short Stories or something like Good Poems from Garrison Keillor.) In addition to being enjoyable in their own right (which is important to keep in mind), here are some ways that the different kinds of literature can help with preaching:

  • Poetry can help develop your vocabulary, your use of imagery, and your sense of rhythm and sound.
  • Short stories can show you how to concisely develop a narrative. (Sermon illustrations usually need to be shorter than short stories, but the principles are similar.)
  • Novels can help you notice and develop major themes and motifs, as well as show how to develop characters within narrative preaching.

 

Mostly focus on the classics and/or contemporary authors recognized in literary journals. However, also keep in mind some more popular works (something that I don’t do as much as I should), but keep in mind that people in church are reading things like The Shack or Harry Potter, so it can be helpful to know what they are reading. Those are not always the best books ever written, but they can help you contextualize. They resonate with people for a reason, so it can be good to figure out why that is the case.

In regards to poetry, I would recommend people like Wendell Berry, Scott Cairns, and Billy Collins. Watch out for bad contemporary poetry. You might also check out Upholding Mystery: An Anthology of Chrisitan Poetry. You may not agree the theology of every single poem, but it offers a lot to think about, and that can be worthwhile.

 

 

The Particularity of Preaching

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Simply defined, preaching is the intentional proclamation of the good news of Jesus Christ.

As proclamation, preaching occurs at a particular time, in a particular place, to a particular audience.  Preaching requires that someone is listening, and it requires presence and immediacy that is unique compared to other forms of communication, such as a printed book or a video recording.  Put another way, preaching requires particularity.

General or archived sermons (such as those used by satellite churches) serve a purpose, but do not qualify as preaching in the holistic sense.   Such sermons do not address the particular needs of a particular congregation, which is composed of particular individuals at a particular time.  As such, these sermons address general needs, but never address the particular needs of a particular people.

Crop Wheat Field 11As Haddon Robinson once wrote, “In the Gospels we see that Christ never dealt with two people the same way… A sermon full of generalities hits no one in particular.”  (The Art and Craft of Biblical Preaching, 117)  In other words, Jesus recognized that preaching involves not only words, but the people being addressed.  There is particularity when Jesus speaks, and preachers today should recognize how our Lord and Savior proclaimed the good news of His Kingdom.

Preaching is not a relic, nor an object for electronic archive, but an event that takes place in real-time and real space.

 

 

They Deserve A Vote

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Barak Obama’s shining moment in the State of the Union debate, and possibly the only memorable moment for the public, was his insistent call for a vote on gun legislation. His tactic —  repeating how those affected by gun violence “deserve a vote” — emerged out of necessity and sagacity. Here are two quick lessons that we can learn from the address:

Necessity. Polarization (whether in the workplace, home, or church) prohibits meaningful dialogue, and those who sincerely want change will seek to build consensus. While some will critique Obama’s mention of real-life victims for emotional effect, the point is that real-life issues require a response rather than no response at all.

Sagacity. Effective leadership calls people beyond where they, but never beyond what than they can handle. Our violent-ridden and blood-infatuated society does not want to deal with the deeper issues at hand, but certainly all reasonable people can agree to vote. After all, if you can’t vote, what are you afraid of?  Using subtly for effect, understatement attempts to move people toward a response.

Apart from politics, all of us can learn from the rhetoric used in Obama’s fifth State of the Union address.  Whether you are a leader, a parent, an overseer, or a preacher, the 2013 SOTU should remind us of the need for consensus and the brilliance of understatement.

 

 

Desiring Joy Not Joyful Suffering

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I am deeply concerned about a trend in some Christian circles to glorify suffering, as if suffering is somehow a good thing. Over the past few months, I have heard that suffering should not only be anticipated, but gladly accepted because of its benefits. Of course, this is not exactly a “recent” trend, but one that can be traced back to Catholics in the Middle Ages. To this, I would like to offer an important clarification.

First of all, there is nothing good in suffering itself. God does not delight in the suffering of a person being killed, nor did Jesus find any satisfaction in His crucifixion. Suffering involves suffering, and we know from Scripture that God abhors violence. Simply put, God does not delight in pain.

Errantly, it has been said that “there is nothing inherently evil about suffering,” but this needs to be qualified. Although this is true for an athlete in training or a religious person who fasts from a meal, this is not normally what we mean when talking about “suffering.” Usually, suffering involves physical, emotional, and relational pain. We cannot categorize all suffering as the same. Some sufferings are voluntary or amoral, while other sufferings are involuntary or immoral.

Experiencing this latter kind of suffering, a sufferer undergoes pain, and the reality of that pain should never be diminished. There is nothing good about a child dying. Nothing good about an instance of abuse, murder, rape, or any other horrific evil in the world. Evil is evil, and it would be a tragic error to ever suggest otherwise. As it says in James 1, our good God has nothing to do with causing temptation or evil.

When the Bible speaks of finding joy in the midst of suffering — such as in 1 Peter — joy is not found in the suffering itself. Rather, the joy is found despite the suffering. Joy is found in God — in His steadfastness, in His comfort, in His healing, in His power, etc. — and not in the circumstances that surround us. Trying to find joy in painful circumstances is like trying to cool off in the midst of a heatwave; it is an empty mind trick.

We should never be surprised or be caught off guard by suffering, but at the same time, we should not anticipate or glorify it. Like Jesus, we can pray for the cup of suffering to pass from us. Since Jesus was not a masochist, neither are we as Christians. I would argue that we should pray that suffering passes from us, lest we try to be more holy than Jesus. Following Jesus’ example, we can ask God for another way and for healing from our pain.

The joy that we experience in our suffering is God Himself, not the circumstances of our suffering. For that reason, we should not fear suffering, nor should we exalt personal comfort as the ultimate goal. It is through difficulty that our vision becomes clear. We can see who God is — perfect, faithful, and safe — better than we can during other times in our lives.

God allows for suffering because sometimes suffering is a lesser danger than a false sense of perfection, comfort, and ease. God never delights in pain itself, but like an athlete in training, He can see the benefits beyond the pain.

If suffering were necessary for joy or for God’s glory, we would expect to suffer in heaven. But to the contrary, we know that the ultimate joy lies beyond the suffering of this present world. May our eyes see beyond this pain and look towards the everlasting comfort that is coming…

Why Read Commentaries?

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Regarding biblical study and the use of commentaries, Eugene H. Peterson uses a captivating illustration to demonstrate the reason why Christians should read commentaries. It is our way of entering into the vibrant conversation, of hearing many other voices and eventually expressing our own. I read this years ago, but I’ve never forgotten it. Since he says it better than I could, I’ll simply share his own words:

“…biblical commentaries have for too long been overlooked as common reading for common Christians… Among those for whom Scripture is a passion, reading commentaries has always seemed to me analogous to the gathering of football fans in the local bar after the game, replaying in endless detail the game they have just watched, arguing (maybe even fighting) over obersvations and opinion, and lacing the discourse with gossip about the players. The level of knowledge evident in these boozy colloquies is impressive. These fans have watched the game for years; the players are household names to them; they know the fine print in the rulebook and pick up every nuance on the field. And they care care immensely about what happens in the game. Their seemingly endless commentary is evidence of how much they care. Like them, I relish in a commentary not bare information but conversation with knowledgeable and experienced friends, probing, observing, questioning, the biblical text…. there is so much to notice, so much to talk over.” (Eugene H. Peterson, Eat This Book, 54)

Advent: Jesus as Our Shepherd

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2 But you, O Bethlehem Ephrathah,
are only a small village among all the people of Judah.
Yet a ruler of Israel will come from you,
one whose origins are from the distant past.
3 The people of Israel will be abandoned to their enemies
until the woman in labor gives birth.
Then at last his fellow countrymen
will return from exile to their own land.
4 And he will stand to lead his flock with the Lord’s strength,
in the majesty of the name of the Lord his God.
Then his people will live there undisturbed,
for he will be highly honored around the world.
5 And he will be the source of peace.

– Micah 5:2-5

Like many of us today, the Israelites felt overwhelmed and disappointed. Other nations had stolen their land and their possessions. They felt like God had let them down.

But the Bible tells us that God never abandons His people. He is always there, and He always comes through.

Jesus’ birth was the prime example of God’s protection. When the Israelites were bummed out, God sent His Son to save the world. Acting a shepherd, Jesus now guides His followers into truth and protects them from the enemy’s attacks.

So when life seems turbulent, never forget that God has provided us with a Good Shepherd. Jesus brings peace, not only to us, but to people around the entire world. With Christ guiding us, we are safe and secure.

Prayer: God, thank you for sending your Son to be our leader and protector. Whenever we face violence and disturbance in life, we know that You are strong enough to protect us. Forgive us for worrying about our troubles, and today, may Jesus Christ be our source of security and peace.

Thanks for Leviticus

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The book of Leviticus can seem daunting, irrelevant, boring, and downright frightening. Honestly, I have avoided the book from time to time, as have many others. It is easy to overlook the book because the “rituals” no longer apply to us, and it can be difficult to discern what those rituals teach us.

After reading just the first few chapters, though, here are a few reasons that we can be thankful for its message:

* God has a plan for His people.
* God gives answers, so we don’t need to figure out problems on our own.
* God sets standards intended for people to follow.
* God knows we sin, but still wants to communicate with us.
* God provides a way for us to get rid of our guilt.
* God enjoys our offerings, as simple as they may be.
* God has decided to forgive us!

Those are just a few reasons. Read the first few chapters of Leviticus and see if you can add some more to add to the list.

Technology & The Church

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I am a huge proponent of incorporating technology into the local church. It deserves to be said, however, that when it comes to technology in the local church, we need to think through our options. Just because we can do something, doesn’t mean that we should.

On a practical level, one instance of this is the recent increase of multiple video screens (usually in larger churches) and the rise of satellite churches (which incorporate sermons via a video feed). After nearly 2000 years of church ministry, only in the past decade or two has this technology been an option. In response to this growing phenomenon, much could be said about the importance of personal contact, proximity, and lifestyle as they relate to preaching. A quick illustration, however, will suffice to show why we need to think through these issues:

At the most recent Presidential inauguration, there were roughly 2 million people in attendance. Some of these people were near President Obama or within eyesight, while others were 2 miles away at the Lincoln Memorial. Those who were far away, of course, depended on video screens in order to see what was happening on stage. They were present in person, but in in a different sense.

That actual event reveals a very simple truth: people within eyesight had a greater sensory experience, while those far away (though enjoying their time) had a much different experience. For those watching a video screen (2 miles away), there was a personal disconnect that could not be fully resolved by technology. At least to a degree, they were removed from the action. They were participating, for sure, but in a more distant sense.

Of course, this directly relates to preaching because a preacher appeals on behalf of God and calls people towards a response. We should want as much “proximity” as possible and not allow technology to get in the way. On the other hand, some may argue that technology increases proximity more often than decreasing it. Maybe the question we ask is, “How does this particular technology change ministry (compared to New Testament times), and how do we overcome any potential weaknesses?”

While technology certainly has a place and can be very helpful — obviously, without technology there would be no internet or printing presses — we also need to be aware of the drawbacks. The point here is that simply adding more technology does not automatically ensure real, inner life change. Rather than simply accepting whatever technology is available to us, we need to be careful and weigh the advantages and disadvantages of incorporating technology in the local church. The solution is not a boycott of technology, but a greater effort to think through how we use technology.