Safe on Daddy’s Arm

Sometimes I have to spend quite some time looking for images to accompany my blog posts. (Sometimes I run out of time and give up.) But, sometimes, it works the other way. Sometimes, I come across an image that makes me spend time writing an accompanying article. This morning, something different happened. I came across an image that needed no words. That defied words. That would have been ruined by my words.

Look at this.

Bigstockphoto_safe_1196ad1

Then read Matthew 6:31-34.

Now trust.

Picture: 2006 © Tyler Burk. Image from BigStockPhoto.com


Jesus never read the New Testament

Last week, I wrote about the importance of using the Old Testament as a dictionary of Christian vocabulary. But the Old Testament was also a dictionary for Christ’s vocabulary.

Let’s begin here by reminding ourselves of some of the implications of Christ’s humanness. First, the humanity of Christ needed teaching. We are not here speaking of Christ’s divine nature – which was omniscient. We are speaking of His finite and limited human nature. He was not born with perfect knowledge of everything. There were things He did not know (Mark 13:32).

Second, He grew in knowledge (Luke 2:40). As He aged and matured, He also developed in His knowledge and understanding.

Third, He learned, at least partly, if not mostly, by listening, reading, and studying. Although there were undoubtedly times when the Holy Spirit revealed truth directly to His human mind, He usually learned in the normal human way – by listening, reading, etc.

Fourth, His most important source of knowledge was the Old Testament. The Old Testament was Christ’s most important book. His knowledge of it came to Him through His mother’s teaching, His own reading, and His hearing it read and preached in the synagogue.

Fifth, He knew the Old Testament better than anyone ever did. In His short time on this earth he studied it more effectively and with more understanding than anyone before or since.

Christopher Wright has thought deeply and written beautifully about this area of Christ’s life. In Knowing Jesus through the Old Testament, (one of my top three OT books), Wright introduces his insights with this thought-provoking passage:

In the midst of the many intrinsically fascinating reasons why Old Testament study is so rewarding, the most exciting to me is the way it never fails to add new depths to my understanding of Jesus. I find myself aware that in reading the Hebrew scriptures I am handling something that gives me a closer common link with Jesus than any archaeological artefact could do. For these are the words he read. These were the stories he knew. These were the songs he sang. These were the depths of wisdom and revelation and prophecy that shaped his whole view of “life, the universe and everything”. This is where he found his insights into the mind of his Father God. Above all, this is where he found the shape of his own identity and the goal of his own mission. In short, the deeper you go into understanding the Old Testament, the closer you come to the heart of Jesus. (After all, Jesus never actually read the New Testament!) [preface, ix].

Many mysteries remain in this area of what Christ knew and how He learned. For example, what effect did the fact that Christ, as the Son of God, inspired the Old Testament have on His knowledge? How much did Christ learn directly, via the ministry of the Spirit? etc. However, the five points above provide a sufficient basis to consider how much Christ learned about Himself from the Old Testament.

Think of the basic questions any person has. “Where did I come from? Who am I? Why am I here? Where am I going?”Jesus had these questions too. And He answered them by reading His Old Testament. It told Him his ancestors, His family tree, those who sacrificed to keep His family line alive, the “skeletons” in his family cupboard, etc.

His sense of identity, purpose and mission was also derived from the Old Testament Scriptures. When he heard Bartimaeus cry, “Jesus,  Son of David, have mercy upon me,” He remembered 2 Samuel 7, and the many prophetic promises of a great future Son of David. When He thought of His death, He described it in terms of the Old Testament’s brass serpent (John 3:14). When He thought of His resurrection He portrayed it in terms of Jonah’s “resurrection” (Matt. 12:39-40). When He saw the unbelief of the Jews, He contrasted it with the seeking Queen of Sheba coming to Solomon (Matt. 12:42), etc. As Wright puts it:

It was the Old Testament which helped Jesus to understand Jesus. Who did he think he was? What did he think he was to do? The answers came from his Bible, the Hebrew scriptures in which he found a rich tapestry of figures, historical persons, prophetic pictures and symbols of worship. And in this tapestry, where others saw only a fragmented collection of various figures and hopes, Jesus saw his own face. His Hebrew Bible provided the shape of his own identity [page 108].

Let’s not only know Jesus through the Old Testament, but preach Him from there too.


Great preachers are great listeners (and lovers)

What makes a man a great preacher? Not sure if “being a great listener” would be among the top answers. Yet, that’s what Burk Parsons persuasively argues in The Wisdom of Listening:

In fact, the greatest speakers, the greatest teachers, and the greatest preachers are the greatest listeners. Often, it is assumed that in order to be a great preacher one must merely be a great speaker. However, it must be understood (especially by men who are training for future pastoral ministry) that the greatest preachers, the most consistent, steadfast, staunchly biblical preachers are the greatest listeners.

Burk says that great listening produces great preachers because “they have earned the right to be heard.” Years of listening and learning have produced wisdom that’s worth hearing. Burk’s focus here is on the head: great listeners are great learners.

I’m going to “piggy-back” on Burk’s insight and also add a focus on the heart: great listeners are great lovers. Let me quickly explain what I mean. Passionate love produces passionate listening. One of the best ways to communicate “I love you,” is to communicate, “I’m listening to you.”

When people feel listened to, they feel loved, and respond with loving listening. When people sense that their pastor is carefully and prayerfully listening to them in their homes on a Thursday evening, it’s so much easier to listen to him on a Sunday morning. His great listening in their homes produces great listening in the church. In fact, his great listening transforms him (in their hearts and minds) into a great preacher.

I’d be worried if I never heard at the end of pastoral visits, “O pastor, I’m sorry, I’ve done all the talking tonight.”

Read Burk’s fine article here.


Serious Preaching in a Comedy Culture

Since coming to North America, I’ve preached in a number of different churches. A few times I’ve been taken aback by laughter in response to something I’ve said in my sermon. The first time it happened, I froze on the spot. I could hardly go on. I was stunned. In Scotland, I never cracked a joke in the pulpit. It would not even cross my mind to try to make people laugh. That just was not done in most Reformed churches. Yet, now, the same words, said in the same way, create laughter! 

A few months ago I heard a well-known preacher give an address on a very serious subject to a large conference. He started by speaking of his own sinful inadequacy. But as he confessed his sinfulness, laughter erupted. The speaker was startled. He tried again. Same result. He eventually said that he could not understand the reaction, abandoned his introduction, and just got started on his address. 

Living as we do in a comedy-saturated culture, this should not surprise us. Evening television pumps out a steady diet of comedy programming night after night. Sit-coms dominate the ratings. The big TV names are comedians like Jay Leno, David Letterman and Conan O’Brien, who take the daily news and turn it into a series of jokes.

But we don’t need to go to the “world” to find a comedy culture. I’m afraid this has influenced the church as well. If we tune into some of the most popular preachers, even Reformed preachers, we find their sermons peppered with jokes. Many preachers now seem to think that they cannot begin to preach without “softening up” their hearers with a little bit of stand-up comedy. So, in many ways, we cannot blame just the hearers. Preachers mix the most solemn of subjects with silly asides, so that people do not know whether to laugh or cry. I head one famous preacher asking for prayer about a particular weakness in his life. He then said a couple of funny things about this weakness. Eventually no one knew if he was seriously asking for prayer, or just making a joke.

So this article is a plea. It is a plea for serious preaching in a comedy culture. And notice, I am talking about serious preaching, not life in general. Laughter is a gift of God and is good for us. There is “a time to laugh” (Eccl. 3:4). There are known health benefits of having a good laugh. It reduces stress and blood pressure. It helps the digestive system, etc. But I am speaking here about preaching, not life in general. The appropriate subjects and degrees of laughter in everyday life is another topic. 

I’m also going to exclude theological lectures and seminars from this address. These are gray areas and deserve separate treatment. I want to keep our focus on preaching the Word: the public, authoritative declaration of God’s Word to needy sinners.

Notice also that this is a plea for serious preaching. This is not an argument for dull, boring, predictable, unimaginative or lethargic preaching. Preaching should be energetic, lively, interesting, creative and joyful. Martyn Lloyd-Jones said that, “a dull preacher is a contradiction in terms; if he is dull he is not a preacher. He may stand in a pulpit and talk, but he is certainly not a preacher.”

I will support my plea for serious preaching in a comedy culture with seven arguments. Then I will briefly consider four arguments that are often made in support of humor in preaching.

Read the rest of the article here.

Serious Preaching in a Comedy Culture.pdf
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