What I Learned In My First Pastorate

Read this warmly written, encouraging, and edifying article by Jim Hamilton here.

 

Our Best Life…Not Yet

The world feeds us with a steady diet of glittering messages that promise our best life now. Scripture, on the other hand, is clear that the hope of Christians ought to be fixed on God and our enjoyment of him for all eternity. I had the blessing of hearing Mark Dever preach this morning on Rev. 21:1-22:5, where he spoke of how God’s best gift to us is himself. In the new heaven and new earth, God shall dwell with us and we shall be his people–a radiant bride purchased by the precious blood of Christ.

Our best life cannot be now, because we still walk by faith and not by sight. The victory that Christ won at cross, evidenced by his resurrection from the dead, is undeniable. But we await the full consummation of all things, when death itself will be defeated at the return of our Lord in glory. In the meantime, we live expectantly–eagerly anticipating the day when we shall at last see God (Rev. 22:4), no more with the eyes of faith but face to face.

May God help us to fix our hope on Christ, as we patiently live in light of his return.  May we glorify him, even as we shall one day be glorified in him.

The bride eyes not her garment, but her dear Bridegroom’s face.

I will not gaze at glory, but on my King of Grace:

Not at the crown he giveth, but on his pierced hand;

The Lamb is all the glory of Immanuel’s land.

– Anne Ross Cousin, based on the letters of Samuel Rutherford

 

Is the Gospel Fair?

“Of course, once we see how radically evil we are, then the gospel answer comes not as a matter of fairness, but as a wonderful surprise. God has not only retained his full right to be angry with our sin, and thus to place a curse upon the world, but he has determined to save multitudes from their plight because of his love. This is the gospel, the good news, that by mutual agreement the eternal Son of God became a man, who both perfectly obeyed the Father and also took all of the guilt for sin upon himself as a substitute for his people. Not only that, but whoever turns to the Lord for mercy shall be saved. And we have a new covenant head, Jesus Christ—the last Adam, the second man—who leads us in righteousness.” — William Edgar, Exclusivism: Unjust or Just? in Faith Comes by Hearing: A Response to Inclusivism (Christopher W. Morgan & Robert A. Peterson, eds.)

 

Resources for a Theology of Work

Work commonly dominates the lives of most Singaporeans. These resources here could help stressed-out Christians think biblically about work.

 

Classic Gospel-Centrism

I was reading David Brainerd’s Life and Diary while waiting for my turn in a medical appointment. The following paragraph caught my eye and my soul was both challenged and refreshed by it. The context was his conversion and this happened after a long period of  struggling with gospel-issues e.g.  trusting in spiritual duties for salvation, lack of faith etc in an otherwise appararently pious life so far.

At this time, the way of salvation opened to me with such infinite wisdom, suitableness, and excellency, that I wondered I shouldever think of any other way of salvation; that I wondered I should ever think of any other way of salvation; was amazed that I had not dropped my own contrivances, and complied with this lovely, blessed and excellent way before. If I could have been saved by my own duties, or any other way that I had formerly contrived, my whole soul would now have refused it. I wondered that all the world did not se and comply with this way of salvation, entirely by the righteousness of Christ. (emphasis mine)

May it bless your heart, as it had mine.

 

The Cross-Centred Life

 

Galatians 6:14  But far be it from me to boast except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. 

“In these words the deepest chords of the Pauline kerygma are sounded. Paul speaks here of the cross as the one and sufficient ground on which to build; he also speaks of his own life as of something entirely governed by the cross. Thus, the element of judgment is present also in “has been crucified”. Both the world and the human confidence in it have become manifest not only in their inadequacy but also in their damnableness. The person who lives for the world will together with it be destroyed. By the cross the believer is saved from this destruction. This crucifying of the world and of the self in mutual interdependence means life and redemption for him who has learned to direct his life solely upon the cross of Christ.”  — Herman Ridderbos, Commentary on Galatians, p. 225.

 

 

Sermon Evaluation

I find that having mature believers evaluate my sermons is one of the best ways to improve my preaching. All pastors should strive to have regular sermon reviews, where they can glean helpful feedback on their preaching. In my experience, it has been humbling and edifying to listen to the critiques of others. Their feedback has drawn my attention to areas of weakness, as well as areas of encouraging improvement. Undoubtedly, iron sharpens iron.

How should sermons be evaluated? Mars Hill has a useful sample of a sermon evaluation form here. This is what the form looks like:

Faithfulness to Scripture and God. These questions are related to the preacher’s theological accuracy.

1. The preaching assertions (points) were clearly rooted in the text and squared with the whole teaching of scripture. (1 – Strongly Disagree 2 – Disagree 3 – Not Sure 4 – Agree 5 – Strongly Agree)

2. The central theme was an illustration of Christ – the message was clearly all about Jesus. (1 – Strongly Disagree 2 – Disagree 3 – Not Sure 4 – Agree 5 – Strongly Agree)

3. The speaker seemed in awe of God, not merely focused upon his sermon and the audience. (1 – Strongly Disagree 2 – Disagree 3 – Not Sure 4 – Agree 5 – Strongly Agree)

4. The speaker avoided moralizing or psychologizing, and distinguished these from the gospel. (1 – Strongly Disagree 2 – Disagree 3 – Not Sure 4 – Agree 5 – Strongly Agree)

5. The goal was to get people face-to-face with God, rather than merely instruct. (1 – Strongly Disagree 2 – Disagree 3 – Not Sure 4 – Agree 5 – Strongly Agree)

6. Christ and His finished work were applied as the practical solution to any problem. (1 – Strongly Disagree 2 – Disagree 3 – Not Sure 4 – Agree 5 – Strongly Agree)

Message Delivery and Communication. These questions are related to the preacher’s communication abilities and connection with the intended audience.

7. It was clear where the preacher was driving – and the progression of points was traceable. (1 – Strongly Disagree 2 – Disagree 3 – Not Sure 4 – Agree 5 – Strongly Agree)

8. The points were presented in a fresh, wise, and striking way as opposed to boring & cliché. (1 – Strongly Disagree 2 – Disagree 3 – Not Sure 4 – Agree 5 – Strongly Agree)

9. At the end of the preaching, the main point was both clear and persuasive. (1 – Strongly Disagree 2 – Disagree 3 – Not Sure 4 – Agree 5 – Strongly Agree)

10. It was clear the speaker understood the hearers’ hopes, fears, problems, concerns, etc. (1 – Strongly Disagree 2 – Disagree 3 – Not Sure 4 – Agree 5 – Strongly Agree)

11. The central metaphor or “hook” was gripping. (1 – Strongly Disagree 2 – Disagree 3 – Not Sure 4 – Agree 5 – Strongly Agree)

12. Jesus was made visible, not just taught about. (1 – Strongly Disagree 2 – Disagree 3 – Not Sure 4 – Agree 5 – Strongly Agree)

13. There was a balance of warmth, love and humility on the one hand and force, power and authority on the other. (1 – Strongly Disagree 2 – Disagree 3 – Not Sure 4 – Agree 5 – Strongly Agree)

14. The notes followed the message and enhanced comprehension. (1 – Strongly Disagree 2 – Disagree 3 – Not Sure 4 – Agree 5 – Strongly Agree or N/A)

 

The pastor and his community (part 5 of 5)

The final installment of Mark Dever’s list of 35 points:

29. We must be on guard against the preference many of our own members (perhaps

especially younger ones, or ones with more theological doubts) may have for

doing ministry which is valued by unbelievers. Matt. 5:13-16 and I Peter 2:11-12

that speak of unbelievers seeing our good deeds and praising God must be

understood along with promises of persecution for following Christ, (e.g., Matt.

24:9; II Tim. 3:12) and remembering that Christ Himself was finally rejected by

the crowds and executed. Certainly popularity in our community is a poor guide

to faithfulness in ministry.

30. We must carefully consider the amount of our members’ time, vision, excitement and

prayers we are encouraging to be occupied by actions non-Christians might do,

when non-Christians will never be giving themselves to evangelizing our

community (or beyond).

31. We must beware the popular “share the Gospel, and if necessary use words” mindset.

Similarly, the Gospel is, properly speaking, preached, not done (though our

actions can certainly affirm it, e.g., John 13:34-35 [even here it is interesting to

note that it is our love for one another that is said to point to the Gospel!]).

Social ministry done by the church should be self-consciously engaged in with the

hope, prayer and design of sharing the Gospel. J. Gresham Machen wrote that

“material benefits were never valued in the apostolic age for their own sake, they

were never regarded as substitutes for spiritual things. That lesson needs to be

learned. Social betterment, though important, is insufficient; it must always be

supplemented by God’s unspeakable gift,” (J. Gresham Machen, New Testament,

ed., John Cook, pp. 345-346).

32. We must allow some latitude between pastors on differing judgment calls on the

particulars of some of these secondary issues (e.g., how to oppose abortion; how

much they would cooperate with non-evangelicals in social ministries, etc.)

33. We must be aware of the attraction to join our church certain non-gospel activities

may cause (e.g., music, a school, certain community-help programs) and we

must redouble our carefulness in only taking in members who understand the

Gospel and give evidence of regeneration.

34. In our duties as under-shepherds, we want to protect our flock from the well-meaning

writings and teachings of those who emphasize their role of making a difference

in the culture. Those individuals may be uniquely gifted and called, but it is not a

Biblical model for the local church.

35. We must not be naïve in this. We should realize that the priority of evangelism is

Mark Dever

Sovereign Grace Pastors Conference

The Pastor & Community

www.SovereignGraceMinistries.org

© 2009

6

always one of the most difficult things for the pastor to maintain in his own life

and in the congregation’s ministry.

29. We must be on guard against the preference many of our own members (perhaps especially younger ones, or ones with more theological doubts) may have for doing ministry which is valued by unbelievers. Matt. 5:13-16 and I Peter 2:11-12 that speak of unbelievers seeing our good deeds and praising God must be understood along with promises of persecution for following Christ, (e.g., Matt. 24:9; II Tim. 3:12) and remembering that Christ Himself was finally rejected by the crowds and executed. Certainly popularity in our community is a poor guide to faithfulness in ministry.

30. We must carefully consider the amount of our members’ time, vision, excitement and prayers we are encouraging to be occupied by actions non-Christians might do, when non-Christians will never be giving themselves to evangelizing our community (or beyond).

31. We must beware the popular “share the Gospel, and if necessary use words” mindset. Similarly, the Gospel is, properly speaking, preached, not done (though our actions can certainly affirm it, e.g., John 13:34-35 [even here it is interesting to note that it is our love for one another that is said to point to the Gospel!]). Social ministry done by the church should be self-consciously engaged in with the hope, prayer and design of sharing the Gospel. J. Gresham Machen wrote that “material benefits were never valued in the apostolic age for their own sake, they were never regarded as substitutes for spiritual things. That lesson needs to be learned. Social betterment, though important, is insufficient; it must always be supplemented by God’s unspeakable gift,” (J. Gresham Machen, New Testament, ed., John Cook, pp. 345-346).

32. We must allow some latitude between pastors on differing judgment calls on the particulars of some of these secondary issues (e.g., how to oppose abortion; how much they would cooperate with non-evangelicals in social ministries, etc.)

33. We must be aware of the attraction to join our church certain non-gospel activities may cause (e.g., music, a school, certain community-help programs) and we must redouble our carefulness in only taking in members who understand the Gospel and give evidence of regeneration.

34. In our duties as under-shepherds, we want to protect our flock from the well-meaning writings and teachings of those who emphasize their role of making a difference in the culture. Those individuals may be uniquely gifted and called, but it is not a Biblical model for the local church.

35. We must not be naïve in this. We should realize that the priority of evangelism is always one of the most difficult things for the pastor to maintain in his own life and in the congregation’s ministry.

 

Together for the Gospel 2010 – registration open

Sign up for next year’s T4G here.

 

The pastor and his community (part 4 of 5)

A continuation of Mark Dever’s 35 points:

22. We as pastors must make sure that matters of secondary importance should not

absorb our attention and energy to the detriment of our primary charge to preach

the Gospel.

23. Our exposition of God’s Word should certainly equip our members by applying

Biblical teaching to issues which are (or should be) of current concern, e.g.,

poverty, gender, racism, justice (cf. Isaiah 1:10-17). This teaching, however,

should normally be given without seeming to commit the church to particular

policy solutions to problems affecting the wider community. For example,

Christian preachers could strenuously advocate the abolition of slavery without

spending their sermons laying out how specifically it was to be done. We can

speak to ought’s without untangling all the how’s.

24. We should warn our congregations about the dangers of accumulating wealth. Many

Christians throughout history have read the Bible as being more suspicious of

wealth than we modern American Christians seem to be. Everyone from

Augustine to Wesley has written eloquently of the dangerous gravity of wealth,

and the worldly pull it can have on our hearts. Such teaching need not cause us to

reject careful financial planning, but it should cause us to be more vigilant, more

wary and even suspicious of wealth than we tend to be. We should give fresh

attention to cautionary passages like Matt. 6:21, Luke 12:34, I Tim. 6:17-19 and

James 5:1-6. According to the Bible, wealth can be more spiritually dangerous

than poverty.

25. We must carefully prioritize the responsibilities unique to the church. Matters like a

concern for education, politics, and mercy ministries for those beyond the

church’s membership are proper concerns for Christians to have, but the church

itself is not the structure for addressing such concerns. They are the proper

concern of Christians in schools, governments, and other structures of society. In

fact, if such concerns came to be the focus of the church, they could potentially

distract the church from its main and unique responsibility, that of incarnating and

proclaiming the gospel. “To the church is committed the task of proclaiming the

whole counsel of God and, therefore, the counsel of God as it bears upon the

responsibility of all persons and institutions. While the church is not to discharge

the functions of other institutions such as the state and the family, nevertheless it

is charged to define what the functions of these institutions are . . . . To put the

matter bluntly, the church is not to engage in politics. Its members must do so,

but only in their capacity as citizens of the state, not as members of the church,”

(John Murray, “The Relation of Church and State,” in Collected Writings of John

Murray, vol. 1 [Banner of Truth, 1976], 255). We want to protect the practice of

evangelism, and the priority of evangelism in the life of the local church. We

never want to allow our congregation’s activity in caring for the needs of the

community to diminish, or encroach upon the priority of the Gospel.

Mark Dever

Sovereign Grace Pastors Conference

The Pastor & Community

www.SovereignGraceMinistries.org

© 2009

5

26. We must beware of dividing the church unnecessarily over non-essential issues in

which we involve the congregation (e.g., nuclear disarmament, constitutional

amendments, particular art outreaches or ministries in the community).

27. We must be aware of the deadly distraction such good deeds have been to earlier

generations. (e.g., the Social Gospel movement; NB ancient examples like

Council of Rome in 826 establishing schools at cathedrals was done in a context

where the assumption was they were serving the baptized. NOT an example of

reaching out to those we take to be unconverted with physical charity.)

28. We must ask ourselves and others whether or not we are more excited by and about

the Gospel, or other, secondary issues, and if others perceive this in our ministry.

22. We as pastors must make sure that matters of secondary importance should not absorb our attention and energy to the detriment of our primary charge to preach the Gospel.

23. Our exposition of God’s Word should certainly equip our members by applying Biblical teaching to issues which are (or should be) of current concern, e.g., poverty, gender, racism, justice (cf. Isaiah 1:10-17). This teaching, however, should normally be given without seeming to commit the church to particular policy solutions to problems affecting the wider community. For example, Christian preachers could strenuously advocate the abolition of slavery without spending their sermons laying out how specifically it was to be done. We can speak to ought’s without untangling all the how’s.

24. We should warn our congregations about the dangers of accumulating wealth. Many Christians throughout history have read the Bible as being more suspicious of wealth than we modern American Christians seem to be. Everyone from Augustine to Wesley has written eloquently of the dangerous gravity of wealth, and the worldly pull it can have on our hearts. Such teaching need not cause us to reject careful financial planning, but it should cause us to be more vigilant, more wary and even suspicious of wealth than we tend to be. We should give fresh attention to cautionary passages like Matt. 6:21, Luke 12:34, I Tim. 6:17-19 and James 5:1-6. According to the Bible, wealth can be more spiritually dangerous than poverty.

25. We must carefully prioritize the responsibilities unique to the church. Matters like a concern for education, politics, and mercy ministries for those beyond the church’s membership are proper concerns for Christians to have, but the church itself is not the structure for addressing such concerns. They are the proper concern of Christians in schools, governments, and other structures of society. In fact, if such concerns came to be the focus of the church, they could potentially distract the church from its main and unique responsibility, that of incarnating and proclaiming the gospel. “To the church is committed the task of proclaiming the whole counsel of God and, therefore, the counsel of God as it bears upon the responsibility of all persons and institutions. While the church is not to discharge the functions of other institutions such as the state and the family, nevertheless it is charged to define what the functions of these institutions are . . . . To put the matter bluntly, the church is not to engage in politics. Its members must do so, but only in their capacity as citizens of the state, not as members of the church,” (John Murray, “The Relation of Church and State,” in Collected Writings of John Murray, vol. 1 [Banner of Truth, 1976], 255). We want to protect the practice of evangelism, and the priority of evangelism in the life of the local church. We never want to allow our congregation’s activity in caring for the needs of the community to diminish, or encroach upon the priority of the Gospel.

26. We must beware of dividing the church unnecessarily over non-essential issues in which we involve the congregation (e.g., nuclear disarmament, constitutional amendments, particular art outreaches or ministries in the community).

27. We must be aware of the deadly distraction such good deeds have been to earlier generations. (e.g., the Social Gospel movement; NB ancient examples like Council of Rome in 826 establishing schools at cathedrals was done in a context where the assumption was they were serving the baptized. NOT an example of reaching out to those we take to be unconverted with physical charity.)

28. We must ask ourselves and others whether or not we are more excited by and about the Gospel, or other, secondary issues, and if others perceive this in our ministry.