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A fortnight ago, I preached here at a weekend of evangelistic events.

On the Friday night they held an excellent Jazz evening.  In between music and dessert I interviewed Laura for the best part of half an hour - she gave a wonderful testimony about God's work in her life.  Later, after some more puddings and music, I spoke for 20 minutes on the subject "Why bother with Jesus?"

Recently I wrote about offering Christ to people in evangelism (as opposed to simply offering them credibility, cool, creeds or courses).  With those kinds of convictions in mind I decided to offer people a chance to respond to Christ's call.  I said a prayer at the end which I invited them to own for themselves if they wanted to say Yes to Jesus.

Let me say straight away (and I said this on the night) I don't think such prayers are magic.  I don't think the words are important.  I don't think they're a new sacrament or anything.  But if God's been speaking to people, here's a way of them making some response of faith - calling on the name of the Lord.

So anyway, I spoke for 20 minutes - which is a relatively short period of time given that I wanted to take people from "Good evening, aren't the Jazz band great?" to "Follow Jesus, you can start tonight..."

I finished the talk, asked the audience to bow their heads and prayed a short prayer.

Afterwards I couldn't help thinking of a previous church I have worked for.  They would have loved the event we put on but seriously questioned calling people to become Christians there and then.  After all, we have to first build the relational bridge until it's strong enough to carry gospel freight.  We have to overcome the barriers to belief - the "it's boring" barrier; the "it's irrelevant" barrier; the "it's untrue" barrier.  In our culture people are "too far back" to expect that a twenty minute gospel presentation can bring a person to the point of conversion.

Well I don't know the extent of their prior Christian influence, I don't know the number of people who have been praying for them nor the hundreds of gospel seeds that have already been sown in their heart, but three people made known that they became Christians that night.

The point is not "what a talk" - it was nothing special.  The point is - what a gospel!  And the point is that this gospel is an event.  Revelation is an event.  Conversion is an event.  The gospel is not a process, revelation is not a process, conversion is not a process.  To say so is to deny the gospel.  And the more we think and plan sociologically about pathways to faith the more we compromise the gospel.

I do believe in relationships and building friendships.  I believe that the loving community of the church is the context for our evangelism.  But I also believe in events.

The gospel is the power of God for salvation.

I've been chatting to three different mates about their sermons this week.  In each case the commentaries they have read and the sermons they have listened to have, in the end, put us in the driver's seat.  Ironically, those commentators and preachers who make the most noise about being "God-centred" have seemed to be the most keen to put us at the centre.

And it doesn't seem to matter which testament they're preaching from.  Two friends are preaching from Psalms.  And even though the Psalmist is described in impossibly lofty terms - an Ideal King and Sufferer and Worshipper - yet the applications from the great and good leave us aspiring to approximate the Psalmist's experience.  (And Jesus is brought in at the end as someone who really approximated the Psalmist's experience rather well!).

My other friend is preaching on the parable of the man who finds the treasure and buys the field.  He is surrounded by evangelical interpretations which make us the protagonists in the whole kingdom drama.  (Suffice to say, that is not the way I take it!)

It's reminded me yet again that "Christ in the Old Testament" is just the tip of the iceberg.  We need to fight a much more basic battle - Christ in all Scripture.  Is it really all about Him?

It's also reminded me: You gotta watch those "God-centred" preachers!

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I've been chatting to three different mates about their sermons this week.  In each case the commentaries they have read and the sermons they have listened to have, in the end, put us in the driver's seat.  Ironically, those commentators and preachers who make the most noise about being "God-centred" have seemed to be the most keen to put us at the centre.

And it doesn't seem to matter which testament they're preaching from.  Two friends are preaching from Psalms.  And even though the Psalmist is described in impossibly lofty terms - an Ideal King and Sufferer and Worshipper - yet the applications from the great and good leave us aspiring to approximate the Psalmist's experience.  (And Jesus is brought in at the end as someone who really approximated the Psalmist's experience rather well!).

My other friend is preaching on the parable of the man who finds the treasure and buys the field.  He is surrounded by evangelical interpretations which make us the protagonists in the whole kingdom drama.  (Suffice to say, that is not the way I take it!)

It's reminded me yet again that "Christ in the Old Testament" is just the tip of the iceberg.  We need to fight a much more basic battle - Christ in all Scripture.  Is it really all about Him?

It's also reminded me: You gotta watch those "God-centred" preachers!

For years I prayed for the fruit of the Spirit every day.  (Galatians 5:22f)  Yet, looking back, I prayed for the fruit in an altogether fleshly way.

How so?  Well basically my prayers were petitions for the moral character of ‘love, joy, peace...' as abstract qualities. I would judge my own spiritual walk that week by how loving, joyful, peaceful... I had been. In short I had turned the fruit of the Spirit into a check-list of works which I either did or didn't practice that week.

One morning, as I was praying for the fruit, I got an image of the Spirit coming to my door with a huge basket laden with choice fruits.  And my response was to say ‘Thanks for bringing the fruit.  Just leave them inside the door and I'll see you later!'

I wanted the fruit not the Spirit.  I wanted the fruit apart from the Spirit.  Yet the fruit is fruit of the Spirit. It grows organically as the Spirit unites me to Christ, the true Vine.  Henceforward I prayed for the Spirit Himself - He communicates Christ to me as a sheer gift.  As I receive Him by faith, so the fruit grows.

Yet how quickly we turn gospel into law.
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I was reminded by a friend that today the Church of England honours Richard Baxter, that tireless puritan of the 17th century.  He's mostly known for his book "The Reformed Pastor."

But how reformational is The Reformed Pastor?

One of the ways of framing the reformation debate is this: the Roman Catholic church had essentially substituted the church for Christ.  Against this the reformers trumpeted Christ alone, etc.  But listen to this excerpt from The Reformed Pastor which my friend read out.  How reformed do you think it is?

‘The ministerial work must be carried on diligently and laboriously, as being of such unspeakable consequence to ourselves and others. We are seeking to uphold the world, to save it from the curse of God, to perfect the creation, to attain the ends of Christ’s death, to save ourselves and others from damnation, to overcome the devil, and demolish his kingdom, to set up the kingdom of Christ, and to attain and help others to the kingdom of glory. And are these works to be done with a careless mind, or a lazy hand? O see, then, that this work be done with all your might!' (p112)

Altogether now:  AND THE GOVERNMENT SHALL BE UPON OUR SHO-O-O-O-O-OULDERS...

Interestingly Baxter quotes Paul on the same page:

"Necessity is laid upon me; yea, woe is me if I do not preach the gospel." (1 Corinthians 9:16)

But it seems to me that Paul is speaking about something with a very different feel to Baxter.  Paul's talking about a completed salvation that has been accomplished upstream which then flows down of its own outgoing nature.  Paul is simply caught up in it.  Like Peter, he cannot help but speak of what he has seen and heard (Acts 3:20).  But it's not the MUST of one who really ought to speak.  It's the MUST of someone who can't help but speak.  And it's not the saving of the world which Paul attempts.  It's simply the witness to it.

I know Baxter did a lot of good.  Thank God for him.  But The Reformed Pastor needs a bit more reformation methinks.

There is no greater guarantee of a racist sentiment than the opening "I'm not being racist..."  And the louder the protest, the more we worry about the diatribe to follow.

But there's a preaching equivalent.  Last week I listened to many online sermons by the great and good and I repeatedly heard this phrase:

"Now, I don't mean this legalistically, but..."

I must have heard the saying about a dozen times in 5 sermons.  In one instance it was prefaced by this nugget of reformation gold: "Obedience opens up the channels by which God's grace may flow."

...But not in a legalistic way you understand.

Protests that "I'm not being a legalist" do not exempt you from the charge.  To my mind they only raise greater suspicion.

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There is no greater guarantee of a racist sentiment than the opening "I'm not being racist..."  And the louder the protest, the more we worry about the diatribe to follow.

But there's a preaching equivalent.  Last week I listened to many online sermons by the great and good and I repeatedly heard this phrase:

"Now, I don't mean this legalistically, but..."

I must have heard the saying about a dozen times in 5 sermons.  In one instance it was prefaced by this nugget of reformation gold: "Obedience opens up the channels by which God's grace may flow."

...But not in a legalistic way you understand.

Protests that "I'm not being a legalist" do not exempt you from the charge.  To my mind they only raise greater suspicion.

"I wish I never sinned" said the Israelite at the head of the queue.

The others waiting to make their sacrifices nodded.

The priest narrowed his gaze.  "Why do you wish you never sinned?"

The Israelite was amazed that the priest would ask.  The answer was so obvious it hardly needed saying.

"So I don't have to keep returning to this altar."

Here's a faster edit of my video from a couple of years ago.   Same content, done in 4 minutes rather than 6 and a half.

When I first made the video it was prompted by some TF Torrance stuff I was reading.  It's all about the vicarious humanity of Christ!

But Luther said it long before him.  And recently Mike put me onto his Brief Instruction on What to Look For and Expect in the Gospels (part one, part two - Dave K also blogged on it recently).  It's glorious stuff.  Christ is not fundamentally our Example.  At base He is our Substitute:

Gospel is and should be nothing else than a discourse or story about Christ, just as happens among men when one writes a book about a king or a prince, telling what he did, said, and suffered in his day. Such a story can be told in various ways; one spins it out, and the other is brief. Thus the gospel is and should be nothing else than a chronicle, a story, a narrative about Christ, telling who he is, what he did, said, and suffered—a subject which one describes briefly, another more fully, one this way, another that way. For at its briefest, the gospel is a discourse about Christ, that he is the Son of God and became man for us, that he died and was raised, that he has been established as a Lord over all things...

...Be sure, moreover, that you do not make Christ into a Moses, as if Christ did nothing more than teach and provide examples as the other saints do, as if the gospel were simply a textbook of teachings or laws...

...The chief article and foundation of the gospel is that before you take Christ as an example, you accept and recognize him as a gift, as a present that God has given you and that is your own. This means that when you see or hear of Christ doing or suffering something, you do not doubt that Christ himself, with his deeds and suffering, belongs to you. On this you may depend as surely as if you had done it yourself; indeed as if you were Christ himself. See, this is what it means to have a proper grasp of the gospel, that is, of the overwhelming goodness of God, which neither prophet, nor apostle, nor angel was ever able fully to express, and which no heart could adequately fathom or marvel at. This is the great fire of the love of God for us, whereby the heart and conscience become happy, secure, and content. This is what preaching the Christian faith means. This is why such preaching is called gospel, which in German means a joyful, good, and comforting “message”; and this is why the apostles are called the “twelve messengers.”

Concerning this Isaiah 9[:6] says, “To us a child is born, to us a son is given.” If he is given to us, then he must be ours; and so we must also receive him as belonging to us. And Romans 8[:32], “How should [God] not give us all things with his Son?” See, when you lay hold of Christ as a gift which is given you for your very own and have no doubt about it, you are a Christian. Faith redeems you from sin, death, and hell and enables you to overcome all things. O no one can speak enough about this. It is a pity that this kind of preaching has been silenced in the world, and yet boast is made daily of the gospel.
Now when you have Christ as the foundation and chief blessing of your salvation, then the other part follows: that you take him as your example, giving yourself in service to your neighbor just as you see that Christ has given himself for you. See, there faith and love move forward, God’s commandment is fulfilled, and a person is happy and fearless to do and to suffer all things. Therefore make note of this, that Christ as a gift nourishes your faith and makes you a Christian. But Christ as an example exercises your works. These do not make you a Christian. Actually they come forth from you because you have already been made a Christian. As widely as a gift differs from an example, so widely does faith differ from works, for faith possesses nothing of its own, only the deeds and life of Christ. Works have something of your own in them, yet they should not belong to you but to your neighbor.

So you see that the gospel is really not a book of laws and commandments which requires deeds of us, but a book of divine promises in which God promises, offers, and gives us all his possessions and benefits in Christ....

...When you open the book containing the gospels and read or hear how Christ comes here or there, or how someone is brought to him, you should therein perceive the sermon or the gospel through which he is coming to you, or you are being brought to him. For the preaching of the gospel is nothing else than Christ coming to us, or we being brought to him. When you see how he works, however, and how he helps everyone to whom he comes or who is brought to him, then rest assured that faith is accomplishing this in you and that he is offering your soul exactly the same sort of help and favor through the gospel. If you pause here and let him do you good, that is, if you believe that he benefits and helps you, then you really have it. Then Christ is yours, presented to you as a gift...

Read the whole thing (part one, part two).  Well worth the 5 minutes!

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London Men's Convention ended a few hours ago.  The subject was "Faithful".  And, apparently, the Faithful One is me.  Or at least that's how so much of it came across (the opening of Rico's talk excepted).

Men leaving the Albert Hall could be divided into those saying "Grrrrr"  and those saying "Grrrrr".

The vast majority of Grrrrrs were resolutions towards godliness.  And this time they really, really, really mean it.  My Grrrr was frustration.  A day spent together with men who want to hear the word of Christ.  What glories we could have been singing about on the train home.

Instead, all the conversation was about ourselves - "Gosh, that was convicting."  And all the tweets I've read have said "Tough", "Hard-hitting", "Challenging", even "Super-challenging."  I found it none of those things.  It is not tough to tell conservative evangelicals they need to repent more.  It's really not.  To tell bible guys who have paid good money to attend a conference called "Faithful" that they need to smarten up and get serious for Jesus is not challenging.  It is boring.  It is predictable.  And it is the safest preaching imaginable. It is 100% guaranteed to be lapped up by all.

Preaching the free grace of Jesus for sinners - that would be challenging.  Mega-challenging I'd say.  That would get the tweets in a flutter.  That would produce resistance and angry opposition.  But it'd also get people talking about Jesus.

If you were there, you might disagree with my assessment of the day.  You might disagree with my theology.  But my one plea is this - even if you want to argue that men need pep rallies like this in order to be "faithful" - don't pretend that it's brave to preach like that.  It is not brave to preach law.  It's brave to preach gospel.

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