Tag: communion

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Confession and Sacrifice: A Communion Meditation

The time was nearing the confession of sins in church. The young lady filled with pride said to herself: “I don’t need to confess anything, so I will just mumble through these words.” After the confession, the people arose, and the minister said: “Your sins are forgiven!” The young lady said to herself: “I don’t need any sins forgiven, I am just fine.” Then the Lord’s Supper came, and the minister repeating Christ’s words said: “This is my body which is given for you.” Again, the young lady said: “Given! I don’t need anything given. I take what I want.” Later that afternoon the young lady was going for a run with her wireless headset cherishing her favorite tune and undistracted enough to not see a car running through the stop sign and coming rapidly in her direction. Just then a good Samaritan grabbed her by the hand and drew her back just in time to avoid the certain tragedy. She took a second to recompose herself after realizing what happened. The good Samaritan looked at her and said: “You could have died.” “Yes,” she said. Thank you for saving my life.” At that moment the young lady realized that life is not about possessing, but receiving with a grateful heart the gift of a life-giver.

Indeed we come to this table having our sins forgiven and lives rescued in Jesus Christ. We now taste of his sacrifice. Let us come not proud, but with humble hearts for God has delivered us from sure death.

As we come to this supper, let us remember that we are a body of believers who belong to one another in a biblical sense. This belonging means we don’t assume the worst of one another but seek to esteem others better than ourselves.

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10 Questions Every Preacher Should Consider Before Preaching on Sunday

I have been a pastor for almost a decade. I spend between 12-15 hours each week thinking, researching, and writing before I deliver the first words in my Sunday sermon. The process of writing my sermon goes through a lengthy journey each week.  I contemplate several questions from Monday to Friday which force me to edit and re-edit my manuscript. There is no perfect sermon, but a sermon that goes through revisions and asks import questions has a much better chance of communicating with clarity than the self-assured preacher who engages the sermonic task with nothing more than academic lenses.

I have compiled a list of ten questions I ask myself each week at some point or another.

Question #1: Is this language clear? When you write a manuscript ( as I do) you have an opportunity to carefully consider the language you use. I make a habit of reading my sermon out loud which leads me to realize that certain phrases do not convey the idea clearly. A well-written sermon does not necessarily mean a well-delivered sermon. Reading my sermons out loud causes me to re-write and look for other ways to explain a concept or application more clearly.

Question #2: Is there a need to use high theological language in this sermon? Seminary graduates are often tempted to use the best of their training in the wrong environment. People are not listening to you to hear your theological acumen. I am well aware that some in the congregation would be entirely comfortable with words like perichoresis and Arianism. I am not opposed to using high theological discourse. Words like atonement, justification, sanctification are biblical and need to be defined. But extra-biblical terms and ideologies should be employed sparingly. Much of this can be dealt in a Sunday School class or other environments. High theological language needs to be used with great care, and I think it needs to be avoided as much as possible in the Sunday sermon.

Question #3: Can I make this sermon even shorter? As I read my sermons each week, I find that I can cut a paragraph or two easily, or depending on how long you preach, perhaps an entire page. This is an important lesson for new preachers: not everything needs to be said. Shorter sermons–which I strongly advocatea–force you to say what’s important and keep some of your research in the footnotes where it belongs. Preachers need to learn what to prioritize in a sermon so as not to unload unnecessary information on their parishioners.

While in seminary, I once heard a Presbyterian pastor preach the equivalent of three sermons in 55 minutes. I remember thinking, “If he finished now it will be a great sermon.” 40 minutes went by, and I thought, “If he finished his sermon now it will be all right.” After almost an hour I turned to my wife and said, “I pity his congregation.” Mistakes happen. Preachers lose track of time and people are generally very forgiving. But when this is a frequent occurrence it becomes a detriment. Preachers may turn into apologists for the Puritan era when they preached two-hour sermons. My response to this is very simple: “You are no John Owen!”

Question #4: Will my people hear a message about a great God or a convenient God? Sermons that do not lead people to serve God more faithfully have not fulfilled their purpose. The sermon needs to urge people to live more like their Lord and God. They can contemplate God, study or learn more about God (these are important), but if they leave uncertain as to how to serve their God more faithfully, the sermon has not pierced deeply enough. God’s people need to be consecrated by the Word of the Lord, pierced by the sword of the Spirit into action. Communicating only details about God can leave parishioners with a convenient God that demands knowledge but no sacrifice.

Question #5: What can I teach that will increase my people’s knowledge of the Bible? Every preacher must know: your people will remember between 1-5% of your preaching ministry throughout their lives. There is no statistic about this, the evidence is borne by daily experience. Exegesis of a verse in Hebrews will be forgotten perhaps before the sermon is over, but hermeneutical principles will remain if they are communicated succinctly. One common interpretational phrase I have used in many of my sermons is, “The Holy Spirit does not waste his breath.” This phraseb communicates that every detail of the text matters. I want my people to know in every sermon that every word in the Bible is meaningful and put in there for a reason. Many other principles will encourage God’s people to love their Bibles and learn more about it in their own studies and meditations. They may not remember my careful exegesis, but they will remember that the text is to be cherished.

Question #6: Do people follow me from point A to point B and C? I have heard my share of disconnected sermons over the years. Sermons need to have a message that is connected throughout. Themes and illustrations need to be connected to the central message. If illustrations have no purpose in the development of a sermon or if they are only used to get a laugh, people will inevitably leave confused and uncertain of the illustration’s purpose. Preachers need to be very aware of how point A connects to point B. Paragraphs need to smoothly transition, otherwise, you are beginning a new sermon altogether, and people are left wondering what the main point is. This is why manuscript preparation can help with transitional statements. On my last sermon, I repeated this phrase several times, “The future belongs to the child.” In fact, I generally title my sermons after my main point.

Question #7: Is this sermon going to connect to particular concerns of my people? I firmly believe that sermons need to connect in some way to everyone, from the young convert to the university professor. The more you preach, the more you begin to see people in your congregation with unique needs. When a pastor says “I have no one in mind when I preach,” he is likely ineffective in his preaching. Pastors are shaped by their conversations, counseling, and context. People I pray with and meet each week come to mind when I make applications. Of course, we need to be careful not to use the pulpit to deliver a privatized homily. A sermon on divorce the week after a congregant was divorced is unwise. Preachers need to consider the need of his own flock. For instance, “Does my congregation have a tendency to pride in their intellect or status?” A preacher is always preaching locally, though he can minister broadly. New Christians need to see their pastor’s words as applicable and rich to their own unique situation and this requires a good dose of wisdom and knowledge of particular needs in the congregation. Pastoral application becomes richer when there are pastoral encounters and engagement with the people. It is important to note also that we have our failures and shortcomings, but these should not keep us from addressing them corporately.c

Question #8: Is my argument persuasive? The sermon ought to leave the listener convinced that the Bible’s claim is right and true. Arguments can be phrased differently in every sermon. Some arguments will be demonstrably more persuasive than others. The preacher’s role is to give enough context and substance, so the main point becomes attractive. Persuasion is a difficult skill and needs to be considered again and again, which is why sermons need to be revised several times before they are delivered. One common problem is pastors trying to persuade people to death. Sermons are not commentaries. A preacher does not need to make his congregation turn to several Bible passages. A sermon is not an informal Bible study. Make your point. Make it desirable and succinct and move on.

Question #9: Where is the Gospel? A Gospel-less sermon is no sermon at all. Ask yourself, “Where is the Gospel?” Will my people be saved from their sins and misery after hearing this word? Will they find hope in Messiah Jesus? Will the broken-hearted see Jesus with greater joy? Will the single mom find refuge in Jesus and his Kingdom? Preachers cannot end a sermon in the desert. The Gospel is promised land. The sermonic journey takes the parishioner from darkness to light; death to resurrection.

Question #10: Is my application too general? Jesus says, “Seek first the kingdom of God and his righteousness and all these things will be added unto you.” My closing question is a question about how my applications speak to my congregation. There are a thousand ways to speak the truth, but not many ways to speak the truth in love. Application is truth in love. Love your congregation by applying specifically and carefully. It is one thing to say Trust God, it is another to say, Believe his promises in the middle of your cancer. Generalities sometimes are inescapable, but try to escape them as much as possible when applying the Word. If there is one part of the sermon that deserves great concentration, it is in the application of the Word to God’s people. Pastors should read good counseling books. Pastors should know their people well in order to apply God’s truth in love (see #7).

You may consider each question every Sunday, and after some time these questions will be a natural part of your sermon preparation each week. Not all sermons are created equal. Just delivering content is not the goal of preaching. Preaching is an art, and we can all learn to grow.

  1. By this I mean sermons no longer than 30 minutes  (back)
  2. I think first used by James B. Jordan  (back)
  3. I hope to address pastoral fears in another post  (back)
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The Sacraments: True, Good, and Beautiful

What does the Lord’s Supper mean for us as a people? It means so much to the partaker that we could spend a thousand years and yet not fully cover its wonder and splendor. The reason the Lord’s Table says so much to the people of God is because it is given by our Lord. This is not a Reformed table, it is the Lord’s Table, and it is an open table to all baptized in the Name of the Father, and of the Son, and of the Holy Spirit. And as an open table, it communicates all that is true about Christ—his power, his grace, and his mercy; it is communicates all that is good about Christ—his provision, his desire to complete the work He started in us; and it communicates the beauty of Christ—his majesty, his love for His saints.

The Lord’s Table means that Christ is true to His promises, good to His people, and lovely to those who put their trust in Him.

So, come and dine, infant and aged, weak and strong, this table is true, good, and beautiful, and the Lord invites us to join in this meal!

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The Meal and Community

“The man called his wife’s name Eve, because she was the mother of all living.”

Adam’s acceptance of Eve’s role reverses his rejection of his wife earlier. He chose to restore community with his wife, rather than pursue the game of blame. The pain endured by all the women in the Old Covenant came to an end in the last Eve of the Old Covenant, Mary. Eve, then, is the mother of all living. She is the mother of life and from that life, Jesus, life is given to all those united to him.

This morning it is the Supper that restores community. The meal Adam and Eve shared at the Tree of Knowledge destroyed their community, even though it had the outward marks of community. The meal we share with Jesus restores all true community in the bond of the Spirit. This meal is an affirmation that the Seed of the Woman is our life.

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James Jordan on Paedocommunion

Brian Moats went through the trouble of transcribing this long quote from James Jordan’s lectures on paedocommunion (well worth the read):

“”Think back to the garden. Adam and Eve…this time they don’t sin. They have a child. Does the child grow up knowing the Lord? Yes. The child, from the womb, is bonded in. Bonded to the mother and to God, just like John the Baptist who leaped for joy in the womb when he encountered Jesus. John as a fetus encounters Jesus as a fetus, and John LEAPS for joy….that’s a response of faith. People say, “do you believe children can have faith,” and I say, “Man I believe a FETUS can have faith!.” John the Baptist had faith in the womb. Now, I don’t know how much intellectual content it had, but he recognized Jesus. His heart had faith.

…back to Adam and Eve. The children would have grown up naturally knowing the Lord. They wouldn’t have to make a decision. Now, as they grow older they become more self-conscious in that relationship. Sin is what destroys this whole pattern of life…these bonds. If salvation means anything, if we are Trinitarian in our view, then I submit that to mean that these bonds [of father and son,community] are restored.
Our children do grow up knowing the Lord. Now, is that because we are MADE righteous and so our children are conceived without sin. NO. They are conceived in iniquity. They are born in sin, they are born dead. But the pattern of redemption follows the pattern of creation, and God baptizes our children and puts them in a relationship with himself. They may grow up to be an Esau and they may break this, but they start out inside by baptism. We don’t baptize our children because we presume they are regenerate. We baptize our children because we presume they are unregenerate… baptism is our claiming the promise.

Salvation, by implication, restores these relationships. It’s not just an individual thing. The Holy Spirit comes and we would expect then that God would put our children into a relationship with Himself just as if Adam and Eve had not sinned their children would have grown up in a relationship with God. And that’s what we find, of course. Have you ever known 4-6 year old children in Christian families who didn’t believe? If the parents went to church and brought their children along? And prayed [and discipled them]? Have you ever known small children who don’t believe? No. They do! They may get to be 13 or 14 [etc] and rebel, but when they are young they receive the faith of their parents. That’s God’s way. If God didn’t want it that way he wouldn’t have caused us to come into the world as little kids. There is nothing wrong with that [being a kid]. We think, somehow or other, there’s something wrong with that…for a child to believe what his parents tell him. That’s not wrong, that’s God’s way! If God didn’t want it that way children could pop into the world at the age of 20 who could make his own decision. Think about this. God’s way is for children to start out believing what their parents say, and then then begin to get to the point where they move away from their parents by degrees. First of all, there are terrible two’s where the child moves a little bit away. Then there’s terrible five’s, then there’s adolescence, and then eventually the child is out of the home. And each one of these defines a new stage and a new relationship with the parent. These stages are real. At each stage the child relates less to the father and the mother and more directly to God. That’s what we want. Children relate to God as Father. When they reach adolescence they begin to relate to God as husband. And that’s why they get involved in a passionate need to have a relationship with God the son that is like a spouse, for the same kinds of reason that they start to look for someone of the opposite sex. God puts them in a stage of life where they want a complementary relationship. Before that time they relate to God as a Father, they just climb into his lap. That’s not wrong. It’s just a different stage of life.”

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Communion Meditation: Restructuring our Spiritual Anatomy

The stone given for the sake of the world was despised and rejected. But that stone is that without which nothing can be built: no kingdom, no priesthood, and no life. Jesus is the true stone. He is the foundation of every lasting temple. We, as new temples, created in Christ Jesus, dare not reject this stone. Christ is the foundational piece of our lives. Without His sustaining us, we would be broken into pieces.

Indeed, we were at one time broken, but Christ has put us back together again; He has re-structured our spiritual anatomy and made us whole to partake of this meal.

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We Need New Ears and Eyes

I began my day reading through Jim Jordan’s magnum opus, Through New Eyes. Jim is a dear friend and we have worked together for three years (09-11). I have literally read and listened to hundreds of articles, sermons, & lessons. If Jim publishes, my eyes will seek to scan it. In many ways, he has taught me to love the Bible in a deeper way than before.

My seminary days were wonderful days. I had the privilege of sitting under some of the most renown Reformed theologians alive. It was filled with excitement and theological epiphanies. But none of these men came near to the theological revivals that James Jordan  caused in my own thinking. Jordan enabled me to appreciate the Bible for its own merit. He caused me to love the Bible for its own structure, poetry, cadence, rhythm, and music. Yes, the Bible is a beautiful song sung by Yahweh Himself in Genesis 1 and closing with the eternal song of eternity in Revelation 22.

In TNE, Jordan observes:

…the universe and everything in it reveals the character of its Creator. God designed the universe to reveal Himself and to instruct us. The problem we have is that sin has made us deaf and blind. We need new eyes and ears, and the Scriptures can help us get them (13).

These new eyes and ears are only re-shaped and re-designed as we allow the Scriptures to do so. The Bible shapes us as a people. The Word of the Lord re-orients our minds to see God’s instruction in everything. The world, and in particular, Scriptures, communicate to us through vast symbols. The revelation of Yahweh contains a specific language that we need to master. And the only way of mastering it is by seeking its guidance day and night.

Hear the Bible

One strong emphasis James Jordan has made over the years is that reading the Bible is not enough. Listening to it is equally important. The ancients did not manuscript copies available as we do, but yet their minds were saturated by the language of Scriptures. Their minds delved deeply into the rich types and symbols of the Old Covenant Scriptures. They heard it read and began to make connections. They did not only accept explicit types and symbols, but they saw that the entire Bible was one story pictured in symbols and types, and since this is the case, therefore every narrative is connected to the one previous and the one after.

Hearing the Bible especially in a community setting takes us away from our natural tendency to isolate ourselves. The isolation of evangelicalism is due to hermeneutical isolation. Individuals are perfectly satisfied to pietize the Bible. And as they do so, they turn their individualism into a standard for others. But when we hear the Bible, when we listen to one another in our communities, and when we allow the Church to speak–as she should–we become part of a greater hermeneutical project.

Hear the Bible, but don’t hear it alone. Hear it, and then contextualize it in this grand story of redemption. And when this is done, sin’s hermeneutical effects began to fade away and our eyes and ears will be able to do those things they were created to do.

For book resources, see here. For his audio series on How to Read the Bible, see here.

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Communion Meditation: Food Factions

The topic of food is one that comes up quite often in this season of Lent. Providence Church believes fasting is biblical, but we have not issued a fast for the Church. So we have not approved any any practice over another. Individual practices or the lack thereof are left to the discretion of the individual family during the week. Rather, as a Church, we focus on the worship observance of Lent in preaching, singing, and colors. We don’t want any Lenten food factions; no eating of a particular brand or a particular type of food will give you any greater special grace in God’s sight. Similarly, no giving up of a particular food or habit will get you closer to God unless it is grounded in the act of repentance and good works towards God and man.

In this Lenten Season I want you to remember that “Christians have only one food law: Take, eat; this is my body. Only one food unites us, the bread and wine of the Lord’s table.”[1]

We can have all the diversity on our nutritional choices, but at this table there should be no division or doubt that this is God’s food for us.

[1] Leithart, http://www.firstthings.com/blogs/leithart/2013/02/24/exhortation-128/

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Lent, Ligon Duncan, and Legalism

Collin Hansen wrote an article for the Gospel Coalition entitled Should You Cancel Good Friday? which has brought to the attention of many a conversation they have never had before. What is Lent? Why celebrate it?

As a committed Protestant, I am committed to the Church Calendar, not because I want to be a slave to it, but because I am aware of its inevitability. We all follow some calendar. The question is which calendar? I ask that question because Protestantism is grounded in a Trinitarian view of the world. In its best expression it does not isolate ideas; it brings ideas together to form a coherent system.

I suggest that Lent is highly Trinitarian. As the Trinity is a communion of love, so Lent provides a means to express that love to one another in the community. Where sins are confronted and battled, there you find a vigorous Trinitarian community and vision. Lent is service to the community by giving us a season of determined battle against sin for the sake of our neighbors.

It offers a vision of history that undergirds the biblical history and that reflects the normal routines, liturgies, and rituals of human beings. Lent is a form of restructuring our lives. All Christians need a re-structuring of order in their own lives. All Christians need to re-balance and re-form areas where there is disproportionate indifference. We all undergo a Psalmic journey of lamentation and feasting. Lent draws us into this journey.

In essence, Lent reveals the God who suffers in the Person of Jesus Christ. God’s image-bearers are formed from the dust of a fallen Adam to the glorification of the risen Final Adam. To disconnect Lent from the Church Calendar is to disparage history.

It is true we live in the age of an ascended Lord, but this same Lord guides a Church that is still broken, suffering, and healing from brokenness and suffering again and again. The removal of Lent is to proclaim an over-realized eschatology.

It is true that Lent can be abused, and history teaches us that it has. But it is also true, as Luther so memorably stated, “the abuse of something is not an argument against its proper use.” So if Lent can be proven to be profitable, then is there a legitimate way to benefit from it without falling into some its former abuses. Protestant Christians are not bound by Romish structures of food or rituals. We use wisdom in forming healthy habits for a Church and individuals while not binding the Church or the individual to a particular habit.

Lent and Wilderness

Lent teaches us that Satan’s gifts are easy to master. They come with first grade instruction manuals. They are made to be mastered quickly and enjoyed rapidly (fornication, drugs, alcohol; various temptations). God’s gifts are a little harder to master. They require self-control and patience. They anticipate spiritual growth; they demand a kingly attitude to grasp kingly wisdom. God’s instructions mean you have to seek others in the community to understand them properly. You have to exercise and express a theology of patience built into a theology of blessings.

In the wilderness, a garden stripped of colors, fruit, and water, Jesus faced the devil again in a re-match. He knew well that temptation had a triumphant history of subtly winning arguments. Jesus wasted no time and rebuked temptation. just like He would do with the demons and the demonic-like religious teachers of the day.

We are not to sit in temptation’s classroom. God already said we are to flee it; to rebuke it with the only source of authority that is permanent and stamped with divine truth.

The Church finds herself in a wilderness scenario. She is stripped of her former glory. But she is destined to journey from glory to glory like her Lord and Master. As in Luke four, we need to sit in Yahweh’s school house. We need to be instructed by the two-edged sword that muzzles the Tempter and tells him to not come back again. He is not welcome and neither are his offers.

Lent offers us a 40 day class on temptations and the glories and rewards of resisting it.

But Why 40 Days?

Lent follows the temptations of Jesus in the wilderness. His fasting for 40 days speaks to the evil and the hardness of heart of the Israelites who succumbed to the Serpent’s whispers. So as the Church walks with Jesus from wilderness to Golgotha she re-lives the messianic journey. The 40 days are symbolic for that wilderness testing, and as a result it is chronologically set before the Great Paschal Feast, commonly referred to as Easter.

Should Lent be Observed?

Ligon Duncan and others in the Southern Presbyterian tradition argue that Lent has a history based on merit. Lent was a way to earn something. The Reformation fixed this soteriological error, and therefore Lent is no longer to be observed.

Duncan and others also go on to say that celebrating Easter and Christmas offer no such harm (he also believes that a National Holiday like Thanksgiving is also a uniquely American holiday to be celebrated). There is no doubt Easter and Christmas, and even Thanksgiving–to a lesser degree–offer wonderful benefits. But the question and the opening presupposition is that Lent is not biblical therefore it should not be practiced in the Church. If that is the case, then the question is not whether one day (or Season) is more beneficial than the other, but rather is it explicitly stated in the Bible or not? If the “explicit reference” argument is used, then Duncan will have to conclude that this is faulty reasoning.

I concur with Vance Freeman that “each of his (Duncan’s) reasons for not observing Lent are undercut by the observance of Christmas and Easter.” Mr. Freeman also concludes:

The biggest threat to Christianity today is not the church in Rome, or that Americans are prone to elevate traditional Christian rituals, like Lent, over discipleship. The biggest threat to the church is that our rituals are increasingly only secular ones. We are Americans before we are Christians. Super Bowl Sunday not only competes with the Lord’s Day, it dominants it. And when we relegate the Christian life to a mere facet of our American lives we fall into Moral Therapeutic Deism.

The formation of godly habits is the issue at hand. In other words, is there an adequate time of the year where the Church should have an explicit focus on the cross of Jesus and how that cross must shape our understanding of sin? Is there room for setting aside a season for a cruciform hermeneutic? I believe there is.

As Peter Leithart so ably summarizes:

Lent is a season for taking stock and cleaning house, a time of self-examination, confession and repentance.  But we need to remind ourselves constantly what true repentance looks like.  “Giving up” something for Lent is fine, but you keep Lent best by making war on all the evil habits and sinful desires that prevent you from running the race with patience.

If this is true, then Lent serves an enormously important role in the life of the Christian. Naturally, to quote Luther’s first thesis, “the Christian life is a life of daily repentance.” A faithful understanding of the Lord’s Service provides that for us weekly. However, an extended period where our sins are deeply brought to our attention by the preaching of the Word and prayer (and fasting) are regularly considered, practiced and meditated upon can provide great benefits for all Christians on each Lord’s Day and throughout the week.

The legalism concern is legitimate. We are all tempted to fall into this trap, but it does not have to be so. If we view Lent as a time to additionally focus our attention on mortifying our sins and killing those habits that so easily entangle us, we can then consider the cross in light of the resurrection, not apart from it. If we do so, Lent will become legalism’s greatest enemy and repentance’s best friend.

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Howard Hendricks,1924-2013

.The famed professor of Dallas Theological Seminary, Dr. Howard Hendricks, died after serving at DTS for more than 60 years. You can hear his last sermon entitled the Ultimate Final.

Among his many publications, Wikipedia lists the following:

Books

Journal Articles

  • “Reaping the Rewards of Senior Ministry.” Bibliotheca Sacra vol 157 is 628, 2000. 387-396.
  • “Me, Myself, and My Tomorrows.” Bibliotheca Sacra vol 157 is 627, 2000. 259-270.
  • “Rethinking Retirement.” Bibliotheca Sacra vol 157 is 626, 2000. 131-140.
  • “The Other Side of the Mountain.” Bibliotheca Sacra vol 157 is 625, 2000. 3-14.
  • “Lord, Change My Children’s Father.” Fundamentalist Journal vol 5 is 2, 1986. 51-52.
  • “A Shirt for Timmy : Teaching Children to Pray.” Fundamentalist Journal vol 4 is 11, 1985. 53-54.
  • “The Art of Family Living.” Fundamentalist Journal vol 3 is 9, 1984. 39-41.
  • “Preparing Young People for Christian Marriage.” Bibliotheca Sacra vol 128 is , 1971. 245-262.
  • “Review of ‘Leading a Church School.'” Christianity Today vol 13 is , 1969. 31-32.
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