FUNCTIONAL LORDSHIP Will The Real Senior Pastor Please Stand Up

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1 FUNCTIONAL LORDSHIP Will The Real Senior Pastor Please Stand Up CHRISTOLOGY Who is Jesus, what has he accomplished, and what has He sent us to do? 1. FuncDonal Lordship a. What would it look like for me as a pastor/planter for Christ to be func=onal head of the church I have been called to plant? b. What would the leadership structure of my church look like if Christ was func=onally head of the church I have been called to plant? c. How would this impact the lives of the members of the church I have been called to plant? How would impact the lost of my city? 2. Senior Pastor - Jesus Christ (Mark Driscoll) a. Jesus Christ is the apostle who plants a church (Hebrews 3.1). b. Jesus is the senior pastor who leads the church (1 Peter 5.4). c. Jesus is the head of the church (Colossians 1.4; 2.10, 19). d. Jesus grows and builds a church (MaPhew 16.18). e. Jesus shuts a church down for becoming faithless and/or fruitless (Revela=on 2.5). 3.Christology Applied - Christ as Prophet, Priest and King ( A Primer on Triperspec=valism by John Frame) a. Jesus fulfills the office of prophet, priest and king. Prophet - Jesus declared the Word with authority. He is the Messenger - Final Prophet and Authorita=ve Word (John 1.1-5; 2 Timothy 3.16). Priest - Jesus ministered God s presence to the people perfectly redeeming them. He is the Mediator - Great High Priest and Chief Shepherd (Hebrews ; 1 Peter 5.4). King - Jesus exercised God s control and had full dominion over crea=on. He is the Ruler - Conquering King and Head of the Body (1 Timothy 6.15; Ephesians 4.15). b. Understanding PerspecDves ( Triperspec=val Hermeneu=cs by David Fairchild) Prophet PerspecDve - you are theologically inclined. Your primary concern is is it biblically and doctrinally sound? The besecng sin of the prophet is usually arrogance, intellectualism, poor listening skills, and an overbearing demeanor. Prophets oden slip into fix mode before listening and usually assume their posi=on is correct and oden offend the people to whom they re speaking. A norma=vely driven person may hear from his wife what you said was right, it was biblical, but the way you said it was rude. For the norma=vely driven prophet, they may find themselves feeling misunderstood intellectually as well as socially. Prophets are usually bulldogs who drop bombs on a forest to clear it but aren t very good and secng up the buildings or caring for people unless they grow in their kingly and priestly roles. Priestly PerspecDve - you are emo=onally apuned to people and their needs. You primary concern is how will people feel? The besecng sin of the priest is usually cowardice, emo=onalism, and an unhealthy concern with how others feel about them. Priests are usually very compassionate but can t plan their way out of a paper bag unless they develop their kingly skills. Priest also will allow poor doctrine to go unchecked unless they grow in their prophet perspec=ve Kingly PerspecDve - you are pragma=cally inclined. You primary concern is is this effec=ve? The besecng sins of a king is usually pragma=sm, manipula=on, and control. Kings oven put the cart before the horse. They may frustrate prophets by not asking deeper theological ques=ons. They may frustrate priests because they may use people to work the system unless they grow in their other perspec=ves. 1

2 c. Planter Assessment (man, message, mission) Man - existen=al - gospel renewal Message - norma=ve - gospel message Mission - situa=onal - gospel mission d. Staffing - staff your weakness prophet/king- - staff priest prophet/priest- - staff king priest/king - - staff prophet e. Leadership Development Norma=ve - strong theology & biblically faithful gospel Existen=al - gospel has gripped his own life. Where is the HS at work in and through you? Situa=onal - equipping to incarnate the gospel e. Preaching Norma=ve (2 Timothy 3.16) - biblically faithful gospel Existen=al (1 Corinthians 2.4) - how the gospel transforms Situa=onal (James 1.22) - how the gospel is applied f. Community Groups Norma=ve - Bible Study Existen=al - gospel renewal (care and accountability) Situa=onal - missional pathway h. Reading Plan Norma=ve - theology (J. Frame, D.A. Carson, H. Bavink, G. Goldsworthy, W. Grudem, etc) Existen=al - spiritual life (Jerry Bridges, Henri Nouwen, Richard Lovelace, etc) Situa=onal - leadership development (Harvard Press et al) And I tell you, you are Peter, and on this rock I will build my church, and the gates of hell shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven. [MaYhew 16:18-19 ESV] 2

3 PREACHING Christ- Centered Preaching Define preaching in your own words. On a scale of 1 to 10 how sa=sfied are you in your preaching each week? What causes you to be dissa=sfied? Your prepara=on? Your delivery? Your people s response? MOTIVATION FOR PREACHING: God s glory Are there other mo=va=ons? Do you preach for adula=on and approval of people? If we preach with idolatrous mo=ves don t be surprised when we produce idolatrous members. MEANS FOR PREACHING: God s grace We are sinful preachers preaching to sinful people. Both the preacher and the people need a great Savior. METHOD FOR PREACHING: Christ- centered, exposi=onal preaching. Preaching Wars: ExposiDonal versus Topical/Textual a. Topical sermon: uses several passages to support a thesis about a par=cular topic or subject. b. Textual sermon: uses a single passage but mainly to illustrate (or as a jumping off point to support) a thesis. Expository sermon: focuses on explaining a single passage, taking its en=re outline and shape from the passage, and allows the sermon thesis to arise out of that process of text explana=on. The point of the sermon must be the point of the writer of the Biblical text. To understand any par=cular text of the Bible, we must first put it into the micro context- - its historical and linguis=c secng, in order to discern the immediate intent of the human author. But every Biblical text also has a macro context- - its place in the en=re Bible which has as its purpose the revela=on of Christ as the climax of all God s redeeming ac=vity in history. We must not only ask: what did the human author intend to say to his historical audience? but also why did God inscripturate this as a way of poin=ng to the salva=on of his Son? (Tim Keller, Preaching The gospel in A Post- Modern World). Missiological Reasons: a. Credibility: If you ask why is expository preaching more important today, it is that we don t have the authority that preachers had in the past. The truth we don t have the authority that preachers had in the past. The truth is that - - aside from people that have grown up in the church- - the average person in our society does not give high grades to preachers as being intellectual or even moral leaders...today a lawyer that s defending a minister will do every thing that he can to keep the people in the jury from thinking of him as a minster...therefore in a postmodern age one reason that we work with the biblical text is to have the authority of the text- - and behind that the authority of God- - behind what we say... (Haddon Robinson) b. Bible Literacy: fewer and fewer people who apend our churches have any degree of Biblical literacy. Topical sermons, although can be seeker friendly oden can leave an unchurch person confused and uncertain of how to navigate the pages of scripture. The result is that can doubt the credibility of the pastor that he is using the text in a non- manipula=ve way. Causes doubt in the authority of the preacher and the the text. An exposi=onal style of preaching helps the unchurch person see the logical flow of argument for truth or more effec=vely helps the listener to follow the storyline of scripture. c. Gospel TransformaDon: true gospel transforma=on takes place when one encounters the Christ of scriptures. 3

4 LIFTING UP CHRIST Kent Hughes tells of an African- American church where there is a very elderly, female member who has a par=cular concern that the sermons exalt Christ and do not degenerate into mere lecturing or moralizing. If she feels that the preacher is failing of his duty, she begins to call out, Get him up! Get...him...up! One goal of preaching- - lid up Christ and his salva=on. Our preaching must give people a big sense of who Christ is and what he accomplished for us on the cross. Tim Keller writes, Christ likened himself to the serpent in the wilderness and spoke about his being lided up (John ). This vivid metaphor includes at least two elements. When Christ was lided up he was 1) crucified and 2) visible. The purpose of a sermon is to reveal the saving work of Christ vividly and powerfully to the spiritual sight of hearers. Nothing could have a greater effect, for Jesus said, when I am libed up, I will draw all men to myself (John 12.32). The preacher aims to be a vehicle for that drawing. Preaching Christ in all of Scripture The gospel is at the heart of all scripture. Every page is either prepara=on for the gospel, presenta=on of the gospel, or par=cipa=on in the gospel. So with every passage preach the gospel. TRI- PERSPECTIVAL VIEW OF CHRIST- CENTERED PREACHING John Frame s perspec=valism can and should be applied to preaching and to Christ- centered preaching in par=cular. Frame speaks of Biblical knowledge in terms of three perspec=ves: the norma=ve, the situa=onal, and the existen=al. True knowledge requires all three. Here s an introduc=on to how perspec=valism relates to preaching. Preaching should include the following perspec=ves: 1. The PropheDc or NormaDve aspect. To expound and teach the text so they understand Christ. The aim is to explain the text in its overall Biblical context, which is always to ask what does this tell me about the person/work/teaching of Jesus? You haven t expounded the text unless you have integrated its par=cular message with the climax of God s revela=on in Jesus Christ. The usual alterna=ve is to expound Biblical principles. But too oden that ignores redemp=ve- historical context and the biblical emphasis on rela=ng all of the Chris=an life (all current applica=on) to Christ as both mo=ve and means for living Chris=anity. 2. The Priestly or ExistenDal aspect. To adore and worship with the text so that they rejoice in Christ. The aim is to experience Christ through the text as you present it, so the hearers have a true sense of God and His grace on their hearts. This is to ask: how can I adore and rejoice in Christ from what I learned? The typical alterna=ve is simply to provide informa=on. I may have a lot of informa=on about the doctrines and du=es revealed in Scripture but I don t really know anything in the Biblical sense unless my whole self, including the heart is engaged at some level. 3. The Kingly or SituaDonal aspect. To apply and counsel with the text so that they apply the reality of the person and work of Christ to their lives. The aim is to use the text on the hearers prac=cal life issues and problems, which is always to ask how am I failing to rejoice in and live as if this were true about who Jesus is and what he did? You haven t really solved an individual or community problem unless you have shown how Christ is both the mo=ve and the means to the solu=on. The typical alterna=ve is to call for moral reforma=on. This approach merely exhorts people to try hard to live up to Biblical principles. As a result it fails to get at the roots of our problems with the power of Jesus and the cross. What we need as preachers is a high view of preaching but also a high view of Christ- centered preaching. We need to be commiped, not only to showing people how Christ is central to all of the Chris=an life, but also to leading people into a full knowledge of Christ that includes all the whole person. The goal is that people see how all Scripture relates to Christ, understand and respond posi=vely to the prac=cal applica=ons of Scripture in a Christ- centered way, and love and worship Christ from the heart as the center of their spiritual lives. 4

5 WHAT ARE YOUR PREACHING TENDENCIES? The answer to this ques=on lies in which type of prophet/priest/king you are? (Adapted from Triperspec=valism: Drilling Down by David Fairchild) PROPHET/PROPHET Characteris9cs: Values precision, clarity, truth above prac=cal applica=on or emo=onal response. Tendency to intellectualize the gospel. Strengths: Effec=ve communicator or biblical truth and guard against subjec=vism. Weakness: May neglect the heart and pastoral care in favor of truth proclama=on. PROPHET/PRIEST Characteris9cs: Goal in preaching is hearqelt worship over intellectual s=mula=on or prac=cal applica=on. Strengths: Ability to move emo=ons and affec=ons through preaching, leading congrega=on to passionate worship. Weakness: May pursue emo=onal response to the detriment of sound doctrine. PROPHET/KING Characteris9cs: Values prac=cal applica=on; likes facts and figures. Strengths: Vision- cas=ng; communica=ng strategy. Weakness: May incline listeners to behavior modifica=on rather than gospel change. Which type of prophet/priest/king are you? What are your strength? How do you play to your strengths well? How are your strengths reflected in your congrega=on? What are your weakness? How do your weakness keep you from preaching a Christ- Centered Sermon? How are your weakness reflected in your congrega=on? What changes need to be made in your sermon prepara=on and delivery? TWO AUDIENCES: The Religious and Irreligious Lost. Richard Lovelace says that most people s problems are just a failure to be oriented to the gospel- a failure to believe it through and through. Luther and Calvin taught that not only was jus=fica=on by faith in Christ s work- - not ours, but sanc=fica=on is also by faith in Christ s work, not ours. We confess this, but func=onally nearly ever evangelical teaches that: 1) we are jus=fied by faith in Christ s work, and 2) we are sanc=fied by trying very, very hard to live according to Biblical principles (with the Holy Spirit s help, of course). We must preach salva=on by grace and sanc=fica=on by grace. The means by which we are jus=fied in the same means by which we are sanc=fied. Sanc+fying Grace by Faith Irreligious Lost Religious Lost Jus+fying Grace by Faith Repentance 5

6 PREACHING THE POWER OF GRACE When God s people only hear the imperajves of the Word, they are forced to conclude that their holiness is a product of their efforts. What I needed to learn was that the cure was not preaching less of Scripture, but more. In parjcular I needed to learn to preach each text in its redempjve context. Thus, in context the text is never about moral instrucjon alone, but always about our dependence on the Savior to be and do what his Word requires. In essence, redempjve exposijon requires that we idenjfy an aspect of our fallen condijon the Holy Spirit addresses in the passage he inspired for our edificajon, and then show God s way out of the human dilemma. Such a parern not only exposes the human predicament that requires God s relief, it forces the preacher to focus on a divine solujon. His glory is always the apex of the sermon. The vaunjng of human ability and puffing of human pride vanish in such preaching not because imperajves of the law of God are minimized, but because God is always the hero of the text. He enables our righteousness, pardons our unrighteousness, and provides for our weakness. Because redempjve interpretajon of Scripture leads to sermons marked by consistent adulajon of the mercy of God in Christ, hearts in which the Spirit dwells are conjnually filled with more cause to love God. This love becomes the primary mojvajon for ChrisJan obedience as hearts in which the Spirit dwells respond with love for their Savior. For the believer there is no greater spiritual mojvajon than grace- sjmulated love not fear, or guilt, or gain. Burning love for God fueled by consistent preaching of grace makes the ChrisJan want to walk with God and follow the commands that please him. This is why the Apostle Paul could say the grace of God teaches us to say no to ungodliness and worldly passions (see Titus 2:12). The Bible recognizes no definijon of grace that excuses sin or encourages moral license. When grace is properly perceived, the law is not trashed; it is treasured. The standards that honor God we want to honor because we love him. In grace- based preaching the rules do not change; the reasons do. We serve God because we love him, not in order to make him love us. ABer all, how could producjon of more filthy rags make God love us? He releases us from the performance treadmill that promises to provide holiness through human effort, but the affect on the heart is love that is more constrained to please him. God s overwhelming and uncondijonal mercy ensures that there is now no condemnajon for those who are in Christ Jesus (Rom 8:1), but rather than promojng license, this kindness leads to repentance (Rom. 2:4). We want to turn from the sin that grieves the One we love (Eph. 4:30). The old preaching imperajve, make much of the blood, reflects great wisdom about human mojvajon. The cross sjmulates love for God, the ResurrecJon zeal for his purposes, and the Second Coming perseverance in his cause. All are necessary, but God s mercy toward the undeserving as it unfolds through Scripture and culminates in the Cross is sjll the message that programs the heart to receive and employ all the other truths of the gospel. (Preaching the Power of Grace, Brian Chapell). Chan Kilgore Lead Pastor, CrossPointe Church Orlando chan@xpointe.com Facebook: /chankilgore 6