John Stott’s sermon preparation

I just stumbled upon a helpful post on Unashamed Workman’s blog on how John Stott prepares a sermon. Read it here. The preparation process comprises these steps:

1) Choose your text

2) Meditate on the text

3) Isolate the dominant thought

4) Arrange your material to serve the dominant thought

5) Add the introduction and conclusion

6) Write down and pray over your message

 

Preaching Jesus from Jesus’ Bible

Former Reformed Theological Seminary professor Dale Ralph Davis was in Singapore last month to give a series of talks on preaching the OT in light of Christ. The talks have been posted on Shalom Church’s website here. The messages include:

1) Christ in the prophecy of the Pentateuch

2) Christ in the promises of the Pentateuch

3) Christ in Exodus 

4) The cry for the Messiah in the former prophets 

5) Preaching Messiah from the former prophets 

6) Preaching Jesus as Servant from Isaiah 

7) Preaching Jesus as King from Micah 

8) Preaching Jesus Doctrine from Habakkuk

 

Systematic theology for kids

Sadly, a lot of the resources for teaching Christianity to children is theologically shallow. Oftentimes, Bible stories are taught with almost a purely moralistic focus (eg. “be like Noah” or “be like David”) that neglects their God-centeredness and gospel-centeredness.  

Good news for those looking for materials that are more substantive.  Capitol Hill Baptist Church has posted all of its children’s ministry materials online at www.praisefactory.org 

The curriculum has been described as “systematic theology for kids”. It comprises resources for children aged 2-12. Plus, it’s all free!

Only take care, and keep your soul diligently, lest you forget the things that your eyes have seen, and lest they depart from your heart all the days of your life. Make them known to your children and your children’s children – how on the day that you stood before the LORD your God at Horeb, the LORD said to me, ‘Gather the people to me, that I may let them hear my words, so that they may learn to fear me all the days that they live on the earth, and that they may teach their children so. (Deuteronomy 4:9-10)

 

The pastor and his community (part 3 of 5)

 

15. We, as a congregation, are not required to take responsibility for the physical needs

in the unbelieving community around us. We do have a responsibility to care for

the needs of those within our congregation (Matt. 25:34-40; Acts 6:1-6; Gal. 6:2,

10; James 2:15-16; I John 3:17-19) though even within the church, there were

further qualifications (e.g., II Thess. 3:10; I Tim. 5:3-16). Paul’s counsel to

Timothy (in I Tim. 5:3-16) about which widows to care for seems to indicate that

the list was intended for Christian widows. One qualification seemed to be lack

of alternative sources of support. Thus the instruction that family members

should care for the needy first, if at all possible, shows the kind of prioritization

of allowing for families—even of unbelievers—to provide support so that the

church wouldn’t have to do it (I Tim. 5:16). We can extrapolate from this to

conclude that support that could be provided from outside the church (for

instance, from the state) should be preferred over using church funds, thus freeing

church funds to be used elsewhere.

16. We should use historical examples and arguments for taking responsibility for our

communities with care. Most people in the European past had established

churches (also true many places in America before the 1840’s). Therefore the

example of Calvin, the puritans, Edwards, etc. is less directly applicable than may

first appear. They were not in modern pluralistic societies with large groups of

people calling themselves non-Christians.

17. Many texts which seem to promote the idea of taking responsibility for our

community’s physical well-being (e.g., Micah 6:8, Matt. 25, Gal. 6 & I John 3)

are about our charity to members of the covenant community, believers, not non-

Christian members of the community at large.

18. We are not forbidden from choosing to alleviate physical needs outside our

congregation as a witness to the Gospel (e.g., providing computers to local

schools, disaster relief, etc.). (contra a wrong idea of the spirituality of the

church)

19. We have the freedom to choose particular actions for the welfare of our community

as a witness to them directly, or more remotely by cooperating with other

congregations and Christians in the formation of denominations, educational

institutions, and a great variety of boards, charities and other organizations.

20. We should never mistake social action or mercy ministries (e.g., caring for the poor,

soup kitchens, etc.) for evangelism (though it may be a means to it).

21. We should expect our members to be involved in a wide variety of good works

(Prov. 19:17; 21:3; Luke 10:25-37; Acts 9:36; Heb. 13:1-3; James 1:27), some of

which we may choose to hold up as examples to other members. This can be

done without leading the congregation as a whole to own or support those

particular ministries (whether by congregationally funding or staffing them). We

personally can set an example of care for others. So John Wesley “began the year

Mark Dever

Sovereign Grace Pastors Conference

The Pastor & Community

www.SovereignGraceMinistries.org

© 2009

4

1785, by spending five days in walking through London, often ankle deep in

sludge and melting snow, to beg 200 pounds, which he employed in purchasing

clothing for the poor. He visited the destitute in their own houses, ‘to see with his

own eyes what their wants were, and how they might be effectually relieved.’”

Wesley was 81 years old! (L. Tyerman, Life and Times of Wesley (Harper &

Bros; 1872), III.458).

Mark Dever’s 35 points (cont’d): 

15. We, as a congregation, are not required to take responsibility for the physical needs in the unbelieving community around us. We do have a responsibility to care for the needs of those within our congregation (Matt. 25:34-40; Acts 6:1-6; Gal. 6:2, 10; James 2:15-16; I John 3:17-19) though even within the church, there were further qualifications (e.g., II Thess. 3:10; I Tim. 5:3-16). Paul’s counsel to Timothy (in I Tim. 5:3-16) about which widows to care for seems to indicate that the list was intended for Christian widows. One qualification seemed to be lack of alternative sources of support. Thus the instruction that family members should care for the needy first, if at all possible, shows the kind of prioritization of allowing for families—even of unbelievers—to provide support so that the church wouldn’t have to do it (I Tim. 5:16). We can extrapolate from this to conclude that support that could be provided from outside the church (for instance, from the state) should be preferred over using church funds, thus freeing church funds to be used elsewhere.

16. We should use historical examples and arguments for taking responsibility for our communities with care. Most people in the European past had established churches (also true many places in America before the 1840’s). Therefore the example of Calvin, the puritans, Edwards, etc. is less directly applicable than may first appear. They were not in modern pluralistic societies with large groups of people calling themselves non-Christians. 

17. Many texts which seem to promote the idea of taking responsibility for our community’s physical well-being (e.g., Micah 6:8, Matt. 25, Gal. 6 & I John 3) are about our charity to members of the covenant community, believers, not non-Christian members of the community at large.

18. We are not forbidden from choosing to alleviate physical needs outside our congregation as a witness to the Gospel (e.g., providing computers to local schools, disaster relief, etc.). (contra a wrong idea of the spirituality of the church)

19. We have the freedom to choose particular actions for the welfare of our community as a witness to them directly, or more remotely by cooperating with other congregations and Christians in the formation of denominations, educational institutions, and a great variety of boards, charities and other organizations.

20. We should never mistake social action or mercy ministries (e.g., caring for the poor, soup kitchens, etc.) for evangelism (though it may be a means to it). 

21. We should expect our members to be involved in a wide variety of good works (Prov. 19:17; 21:3; Luke 10:25-37; Acts 9:36; Heb. 13:1-3; James 1:27), some of which we may choose to hold up as examples to other members. This can be done without leading the congregation as a whole to own or support those particular ministries (whether by congregationally funding or staffing them). We personally can set an example of care for others. So John Wesley “began the year 1785, by spending five days in walking through London, often ankle deep in sludge and melting snow, to beg 200 pounds, which he employed in purchasing clothing for the poor. He visited the destitute in their own houses, ‘to see with his own eyes what their wants were, and how they might be effectually relieved.’” Wesley was 81 years old! (L. Tyerman, Life and Times of Wesley (Harper & Bros; 1872), III.458).

 

The long and short of preaching

Mike Gilbart-Smith, a friend of mine who pastors Twynholm Baptist Church in London, has a useful post on the advantages and disadvantages of preaching long passages of Scripture. You can read it here.

 

The pastor and his community (part 2 of 5)

 

8. Since the Fall, the trajectory of unredeemed human history—the City of Man—is

always in the Bible to judgment (the Flood, Babel, Canaan, Egypt, Jerusalem,

Babylon, Rome & then Rev. 19). (Not quite as universal as gravity, but

seemingly as inevitable in its overall tendency.)

9. The Heavenly City in Scripture, though clearly having some continuity with our own

age and existence (?Rev. 21:24), is presented as arriving only after a radical

disjunction with our current history, including the judgment of the wicked (e.g.,

Ps. 102:26; Isaiah 13:10; 34:4; 51:6, 16; 65:17; 66:22; Matt. 5:18; 24:29, 35; I

Cor. 7:31; II Peter 3:10-13; I John 2:17; Rev. 6:12-14; 21:1). The material

world is to be restored only after something like we experience in death, before

we are to be bodily resurrected. This is why Jesus told Pilate “My kingdom is not

of this world. . . . But now my kingdom is from another place,” (John 18:36).

Christ’s kingdom will come to this place (Acts 1:6-8), though when He comes, He

will renew this place (Rom. 8:21).

10. We should have a desire to see non-Christians know the common blessings of God’s

kindness in providence (e.g., food, water, family relations, jobs, good

government, justice). Actions to this end are appropriate for Christians and for

congregations.

11. Temporary institutions are still worthy of sincere Christian attention, thought, energy

and action. (Think about marriage, for instance . . . .) Our teaching must not

Platonically devalue this world as if we can discern better than Scripture what is

of “eternal value.” We’re to do whatever we do “unto the Lord,” (Col. 3:17).

12. We should have a desire to see all people saved.

13. Our priority to unbelievers is the verbal proclamation of the Gospel, which alone can

address the greatest part of human suffering caused by the Fall, and which is the

fulfillment of the Great Commission (Matt. 28:18-20), which is, in turn the

fulfillment of the Greatest Commandments (Mark 12:29-31; cf. Gal. 6:2) which,

in turn, interprets the heart of any cultural mandate (Gen. 1:28). As Tim Keller

Mark Dever

Sovereign Grace Pastors Conference

The Pastor & Community

www.SovereignGraceMinistries.org

© 2009

3

says, “Evangelism is the most basic and radical ministry possible to a human

being,” (“The Gospel and The Poor,” Themelios (33.3; Dec 2008), p. 17).

14. After the Fall, note that the cultural mandate is not uniquely given to the people of

God, but to humanity in general (e.g., note the cultural advances in the line of

Cain—building a city, raising livestock, music, metal-working [Gen. 4:17, 20-

22]).Thsi 

Part 2 of Mark Dever’s list of 35 points:

8. Since the Fall, the trajectory of unredeemed human history—the City of Man—is always in the Bible to judgment (the Flood, Babel, Canaan, Egypt, Jerusalem, Babylon, Rome & then Rev. 19). (Not quite as universal as gravity, but seemingly as inevitable in its overall tendency.)

9. The Heavenly City in Scripture, though clearly having some continuity with our own age and existence (?Rev. 21:24), is presented as arriving only after a radical disjunction with our current history, including the judgment of the wicked (e.g., Ps. 102:26; Isaiah 13:10; 34:4; 51:6, 16; 65:17; 66:22; Matt. 5:18; 24:29, 35; I Cor. 7:31; II Peter 3:10-13; I John 2:17; Rev. 6:12-14; 21:1). The material world is to be restored only after something like we experience in death, before we are to be bodily resurrected. This is why Jesus told Pilate “My kingdom is not of this world. . . . But now my kingdom is from another place,” (John 18:36). Christ’s kingdom will come to this place (Acts 1:6-8), though when He comes, He will renew this place (Rom. 8:21). 

10. We should have a desire to see non-Christians know the common blessings of God’s kindness in providence (e.g., food, water, family relations, jobs, good government, justice). Actions to this end are appropriate for Christians and for congregations.

11. Temporary institutions are still worthy of sincere Christian attention, thought, energy and action. (Think about marriage, for instance . . . .) Our teaching must not Platonically devalue this world as if we can discern better than Scripture what is of “eternal value.” We’re to do whatever we do “unto the Lord,” (Col. 3:17).

12. We should have a desire to see all people saved.

13. Our priority to unbelievers is the verbal proclamation of the Gospel, which alone can address the greatest part of human suffering caused by the Fall, and which is the fulfillment of the Great Commission (Matt. 28:18-20), which is, in turn the fulfillment of the Greatest Commandments (Mark 12:29-31; cf. Gal. 6:2) which, in turn, interprets the heart of any cultural mandate (Gen. 1:28). As Tim Keller says, “Evangelism is the most basic and radical ministry possible to a human being,” (“The Gospel and The Poor,” Themelios (33.3; Dec 2008), p. 17).

14. After the Fall, note that the cultural mandate is not uniquely given to the people of God, but to humanity in general (e.g., note the cultural advances in the line of Cain—building a city, raising livestock, music, metal-working [Gen. 4:17, 20-22]).

 

The pastor and his community (Part 1 of 5)

In a talk at the Sovereign Grace Pastors’ Conference 2009, Mark Dever presented “35 somewhat overlapping statements as a pastor to pastors concerning the topic of the congregation’s responsibility for its wider community.” Over the next five posts, I will be putting up his points seven at a time. Brothers, I look forward to hearing your thoughts and comments!

1. We should have more passion for and compassion for God than for people.

2. We should have hearts of compassion for all people because they’re made in God’s

image (Prov. 14:31), and because we ourselves have known such undeserved

generosity from God (Luke 6:32-36; II Cor. 8:8-9; James 2:13). It is a privilege

to be of service to any human being. And it is a joy to reflect something of God’s

own character in this, including His concern for justice (Isa. 1:17; Dan. 4:27),

and especially to reflect the sacrificial love of Christ. In this sense ministries of

compassion and justice which provide to people what they cannot provide for

themselves are wonderful signs of the Gospel of Christ giving Himself for us.

2. We should have hearts of compassion for all people because they’re made in God’s image (Prov. 14:31), and because we ourselves have known such undeserved generosity from God (Luke 6:32-36; II Cor. 8:8-9; James 2:13). It is a privilege to be of service to any human being. And it is a joy to reflect something of God’s own character in this, including His concern for justice (Isa. 1:17; Dan. 4:27), and especially to reflect the sacrificial love of Christ. In this sense ministries of compassion and justice which provide to people what they cannot provide for themselves are wonderful signs of the Gospel of Christ giving Himself for us.

3. Suffering is an inevitable part of this fallen world. Poverty, war, famine, death, and other tragic effects of the Fall will not be ended except by the bodily, visible return of Christ, (e.g., Mark 14:7; Jn. 12:8; Rev. 6:1-11). The Heavenly City comes down, it’s not built up, that is, it’s not constructed from the ground up (Heb. 11:10; Rev. 21). It is as one-sided as Creation, the Exodus and the Incarnation, the Cross & Resurrection, and Regeneration of the individual heart. It is a great salvation-act of God. If human culture can ever be said to be redeemed, it will be God that does it, not us.

4. The Gospel’s main thrust is not the renewal of the fallen structures of this world, but rather the creation of a new community composed of those purchased by the blood of the Lamb (Rev. 5). It is only through the fulfillment the promise of forgiveness of our sins and acceptance with God that all of God’s other promises are fulfilled. (See Greg Gilbert’s great 9Marks blog post from April 6, 2009!) We must always be clear in our teaching that the joy of God’s presence is superior to all the goods of this world. 

5. No Gospel that tells Scripture’s sweeping narrative that culminates in the coming of the kingdom but neglects to tell individuals how they can be included in that kingdom is any true Gospel.

6. Scripture gives us no hope that society will be broadly and permanently transformed by the preaching of the Gospel. (See Matt. 24:21-22, 29).

7. Individual conversions can have profound effects for good on people, not only in eternity, but in this life, too. John Wesley observed in 1787 that “I fear, wherever riches have increased . . . the essence of religion, the mind that was in Christ, has decreased in the same proportion. Therefore, I do not see how it is possible, in the nature of things, for any revival of true religion to continue long. For religion must necessarily produce both industry and frugality; and these cannot but produce riches. But as riches increase, so will pride, anger, and love of the world in all its branches. How then is it possible that Methodism, that is, the religion of the heart, though it flourishes now as a green bay tree, should continue in this state? For the Methodists in every place grow diligent and frugal; consequently they increase in goods. Hence, they proportionably increase in pride, in the desire of the flesh, the desire of the eyes, and the pride of life. So, although the form of religion remains, the spirit is swiftly vanishing away. Is there no way to prevent this? this continual declension of pure religion? We ought not to forbid people to be diligent and frugal; we must exhort all Christians, to gain all they can, and to save all they can: this is, in effect, to grow rich! What way then, I ask again, can we take that our money may not sink us to the nethermost hell? There is one way, and there is no other under heaven. If those who gain all they can, and save all they can, will likewise give all they can, then the more they gain, the more they will grow in grace, and the more treasure they will lay up in heaven,” (Tyerman, vol. III, p. 520). True or False? While conservative Christians are often said to be more concerned about “saving souls,” religious liberals give a significantly larger proportion of their income to alleviating poverty and meeting the needs of the downtrodden and underprivileged. False. Conservative evangelicals tend to give more to the poor than religious liberals. (See Journal for the Scientific Study of Religion Sept. 1998; also Robert Wuthnow’s Acts of Compassion [1993].) Many individual conversions have resulted in personal reformations and particular social improvements. And we hope will result in good effects in this world.

 

Preach the Word!

“To the Church, then, has been given the charge of proclaiming the Word of God. This revelatory Word is not a concatenation of human opinions and ideas but rather is God’s own proclamation, the very means by which he speaks, even into postmodern society. It is, therefore, the making possible of what would be entirely impossible without the grace of God and the powerful workings of the Spirit through whose work, and despite the stammering and faltering lips of the preacher, is heard once again the divine summons to stand before God and hear his Word. Here is hope. We have not been cast adrift upon that infinite ocean but, rather, we find ourselves in a universe not of our own making, where all of our best thoughts of God are swept away as upon a ferocious current only to be replaced by the eternally simple speech of the triune God. He draws near through his Word, he lifts the fallen, he feeds the hungry, he corrects the wandering, he rebukes the self-sufficient, and everywhere there is found the sweet fragrance of his grace where he has spoken through his Word and ministered by his Spirit.”

– David F. Wells, Above All Earthly Pow’rs, 176.

 

The Christian life according to Martin Luther

The Christian life is living from-to — repentance from sin and turning to God. In other words, Christians lead a lifestyle of repentance. Because of who we are in Christ, who has delivered us from this present evil age, we continually put to death the deeds of the body so that we might live to God. Martin Luther describes it well:

“This life, therefore,

is not righteousness but growth in righteousness, 

not health but healing, 

not being but becoming,

not rest but exercise.

We are not yet what we shall be, but we are growing toward it.

The process is not yet finished, but it is going on.

This is not the end but it is the road.

All does not yet gleam in glory but all is being purified.”

(“Defense and Explanation of All the Articles,” Second Article, 1521)

 

Help for fighting lust: A meditation plan

• Call to mind the deceptions of sinful sensuality.
  
• Call to mind the destructions of sinful sensuality.
• Call to mind the delights of God-ordained sensuality.
• Call to mind the eyes of God.
• Call to mind my union with Christ.

Thanks to Andy Naselli for providing the links to these posts on his blog.