Eat this Book

Read Trusting God by Jerry Bridges

“…God sometimes allows people to treat us unjustly. Sometimes He even allows their actions to seriously affect our careers or our futures viewed on the human plane. But God never allows people to make decisions about us that undermine His plan for us. God is for us, we are His children, He delights in us (Zephaniah 3:17). As the Scripture says, ‘If God is for us, who can be against us?’ We can put this down as a bedrock truth: God will never allow any action against you that is not in accord with His will for you. And His will is always directed to our good.”


“Why then do we suffer such disappointment when the hoped for favor that we needed from another person doesn’t materialize? Why do we struggle with resentment and bitterness when someone else’s decision or action adversely affects us? Is it not because it is our plans that have been dashed, or our pride that has been wounded?” TRUSTING GOD, p. 71

G. Mark Sumpter

Machen Conference

Caedmon College sponsors Machen Conference in September

“To bring back truth, on a practical level, the church must encourage Christians to be not merely consumers of culture but makers of culture. The church needs to cultivate Christian artists, musicians, novelists, filmmakers, journalists, attorneys, teachers, scientists, business executives, and the like…Christian laypeople must be encouraged to be leaders in their fields, rather than eager-to-please followers, working from the assumptions of their biblical worldview, not the vapid clichés of pop culture.” J. G. Machen

Conference: September 14-15; Three talks on Machen and His Times

Place: Hope Presbyterian Church, Rogue River, Oregon

Presenter: Chris Schlect, historian at New St. Andrews College

Cost: $10 per person; $25 for household of 3 or more

G. Mark Sumpter

I Met Austin Walking the Streets of Grants Pass

A man in his late 20s spoke openly with me about the Trinity

I saw his license plate was gold and blue letters—he was from Alaska.

I approached him, “So, are you from Ft. Rich or Elmendorf?”

He shot back, “I live closest to Rt. Rich.” An Army base right outside of Anchorage.

“Yeah,” we were starting to grin and what not, and I asked, “Whereabouts near Ft. Rich?”

He admitted, “Well, actually, I live out in the Valley.”

“You’re kidding me, right?...You’re kidding me?” I queried.

OK…fast forward the conversation about 20 minutes in…

I tried to open the conversation a little, “Austin, you’re an articulate man…I mean that…you obviously have done quite a bit of thinking about the Bible and what it teaches. But I want to try to get something out to you…and I don’t know if I can express it very clearly…so hang in here with me.”

I continued, “OK. Here goes. We, who are Protestants and profess the faith of Christianity that’s been believed down through the centuries, have always tried to leave faith as part of the Christian life. God is God. Man is man. The doctrine or the teaching point of the Trinity, that is, 1+1+1=1 requires faith…we are finite creatures.”

Austin jumped in, “Now wait a minute…the Bible tells us we can have accurate knowledge…we can know God, we can know Him, after all, we’re His children.”

“You’re right, Austin….I don’t mean to come across by saying that God is unknowable,” I said.

I went on, “There’s mystery. We have to leave some things to God…like….uh…like, OK, here’s one: like the Bible. Who wrote the Bible—God or man? Somehow God so worked in man that God used man….how…exactly how did God use man to write the Bible? I do not know…I leave room for mystery about that.”

I gave another example, “God is over all things—He’s made everything—and He, at the same time, is all around us.” I then said it this way, “God is up and God is down.”

Then I asked him, “How do we explain that God is both above us and right here with us at the exact same time?” I answered, “We trust Him by faith; we believe what He has said about His own existence—He’s King, who is over us (Austin liked that title for God, “King”), and at the same time, is right here active and in control of all things.”

Austin assessed things and said, “The Trinity doesn’t make sense.”

He went on, “What do you think of the baptism of Jesus…He’s a man…He talked to Jehovah (that’s the name we use)…. And…..what about the other times where the Son talked to God—you tell me, Mark: How does God talk to God?” He summarized, “We’re talking about two separate distinct beings—separate, different, individual.”

The sun was blaring down. He was standing beside his pick-up and was having to go. I was starting to get a little tied up in emotional knots.

I offered one more thing: “Austin, I realize that this is going to sound pretty high minded and philosophical and all, but let me give it shot….here goes: do you know that for us to have this conversation we are both having to assume the reality of the Bible’s teaching on the Christian doctrine of the Trinity? I know that sounds kind of out there. But it’s true. We are working at this conversation, right now, and we are able to have this conversation right now, because we are working with two assumptions. 1) We are two distinct, separate and individual persons. 2) We are one and the same in that we share humanity as God’s creatures, as men made in His image—we come from One Father and God of all.”

I asked him, “Austin, do you follow that?”

Austin kind of smiled.

I mentioned to him, “Think of it…. God is One and God is Three.”

I did not attempt to explain the co-existence, co-sharing of the co-eternal being of the Godhead—the equality of existence of the oneness of the Father, Son and Holy Spirit.

I attempted one more time. “Austin, your particular existence, your separate existence allows you to speak with me. And my distinct, separate existence allows me to think of things to say and then say them to you….Also, the only reason we can speak to one another and carry on a conversation is because we share aspects of sameness—we’re both creatures, we’re both seeking to communicate, we’re both dependent image-bearers of God, Who is the One from Whom we originate and live… We must make use of the doctrine of the Trinity for life to make sense, for us to be able to have this conversation…we are borrowing from the reality of God Who exists as One and Three—Unity and Diversity, Oneness and Particularity.”

We shook hands to wrap up the conversation—it was a good firm Alaskan handshake—he remains a Jehovah Witness. He listened well. He was patient. He was gracious. But Austin believes that Jesus Christ is a creature, a perfect man.

G. Mark Sumpter

Trivium Again

In Deuteronomy with Moses and his servant Joshua—see particularly Joshua 1:10-18

Grammar—Moses is given the Law, the Grammar for Israel’s knowledge of God and His ways. In a similar vein, Joshua receives the Law—not as Moses did on the Mountain; but he receives it as the Grammar of the Law—“do all that is written in it…” (Josh. 1:8a).

Dialectic—Moses explains the Law, that’s the Book of Deuteronomy. Usually, Bible teachers tell us that Deuteronomy is three sermons. That’s three times Moses going over the explanation of the Law to Israel and what it means for Israel’s life in the new Promised Land. Interestingly, Moses makes connections for the people between history (the past) and the future—a comparing and contrasting. In a similar vein, Joshua issues forth commandments—“Go… take…you shall possess as was promised….”; these are explanations and applications (…”Remember the word which Moses the servant of the Lord commanded you….” Josh 1:13). Such things are the explanations of the Grammar to Israel as she readies to go across the Jordan R to go into the Promised Land. In Josh 1:10-18, Joshua explains the Lord’s plan to go into the land; and this explanation has as the backdrop the law and the Law-Giver (You shall have no other gods by Me…. ‘drive out the nations…..’), etc. etc.

Rhetoric—Moses died on Mt. Nebo (Duet 31), and before his death, Moses lays his hands on Joshua, transferring leadership and authority. Joshua then acts on the knowledge and understanding by taking on the mantle to stand in the place of his teacher. The rhetoric that Joshua displays comes by way of the people making the connections: 1) they see that the Grammar, what is written, will be followed with Joshua (Grammar w/ Moses; Grammar with Joshua); 2) Joshua commands the officers (Josh 1:10)…. and he explains what has been explained by Moses already----he reviews and applies….. The people listen: “just as we heeded Moses in all things, so we will heed you…”; and they acknowledge is persuasive ways… and see the Lord’s provision of knowledge, understanding and wisdom in Joshua… (“Only the LORD your God be with you, as He was with Moses…”). Last, note Joshua acting with the people to go over the Jordan R to take possession of Jericho and other cities. That is, Joshua practices and implements the commandments of God.

G. Mark Sumpter

Yank Sumpter, my father; part of his own testimony of enlisting in the USMC

I was weighing cotton in a field near Bakersfield, California, on 7 December 1941. The next day, during the high school gym class, we were told to listen to our president on the radio. President Roosevelt asked Congress for a declaration of war. At noon, my buddy and I went to the recruiting office to enlist. He was 17 but I wouldn’t be 15 until the next day, 9 December 1941. My buddy enlisted in the Navy, and I stopped at the Marine recruiting office. Maybe I stopped there because of the dress blues, first to fight, Semper Fi and all that. The recruiting sergeant asked my age, and I told him that was only 15. He said, “You are big enough, but not old enough. Get permission from your mother or dad.” He told me that if I could get a birth certificate or a sworn statement certifying that I was 17, I could enlist. He said that a telegram would suffice.

My father had died in 1934, my mother was in the Midwest, and I was living with an uncle in California. It took a few months, but finally my mother sent a telegram the recruiting sergeant. It merely said that I was 17 and gave her permission for me to enlist. The telegram was stapled inside my record book. I was sworn into the regular Marine Corp on 15 May 1942 in Los Angeles, California. One of the men with whom I was sworn in had figured out that I was underage, but he never told anyone, as far as I knew. My high school coach, the dean of boys, and my mechanical drawing teacher also knew that I was underage, but they wished me well.

As I said, the recruiter knew that I was only 15, but I believe that anyone who could walk and talk could enlist at that time.

Orville E. “Yank” Sumpter—he goes by his nickname, “Yank”

Age 15—United States Marine Corps

From the book, Veterans of Underage Military Service, edited by Ray Jackson

G. Mark Sumpter

Hebrew Prepositions

Thanks to Dr. Heard at Pepperdine

This is cool.

G. Mark Sumpter

Dan Savage and Youth Ministry

Youth Ministry can learn from Savage

The words and works of Seattle sex advice columnist Dan Savage are no different than the other times and activities that have been influential on the rising generation. Fred MacMurray had his Follow Me, Boys!, Hitler stirred his 100,000+ youths in the late 1920s and early 30s, Billy Graham challenged youths at the rallies in Chicago and beyond, and Henrietta Mears influenced 1000s through Forest Home Christian Conference Center—and on and on it goes. Before we move on, let’s not forget about the dad wearing his red cardigan buttoned sweater in the 60s sitting next to his wife on the living room sofa—she’s wearing silver horned-rim glasses and her hair is in a bun—and he’s combing through the Luther League catechism at the family altar after the evening meal. Bessie, Jimmy and Butch are sitting at his feet. We can hear the recitation going on: Do you hope to be saved? Yes, that is my hope. In whom then do you trust? In my dear Lord Jesus Christ. Youth ministry and all, here, flourishes too. Influence happens. The elder shall serve the younger. Dan Savage knows youth ministry is inescapable.

We read of Savage gone savage in Seattle recently and we get upset. He’s been given a venue to practice in a concentrated way what Francis Schaeffer said in the opening paragraphs of How Should We Then Live? that theology comes out of our fingertips. Savage’s theology oozes—a non-Christian one, we know.

But what can we learn about youth ministry from Dan Savage?

1. Church Youth Ministry that tries to mimic his vulgarity and sensationalism shouldn’t. Our vulgarity cannot compete with Savage’s. Ours is too Christian. We’ll only spin our wheels in mimicry. We’ll get fame for 3 weeks, hear from our parents and church elders about it, and that will be that. Vulgarity is attractive to youth pastors. Don’t go there. The same goes for sensationalism. Sensationalism seems fun, but it is like spiritual Listerine—it puckers your lips and must be spit out. Dads, youth pastors, retreat speakers, stay with your strengths: tell stories. Tell them calmly, without the sensationalism of the bizarre and ooh; and without the cheek-grimacing, eye-squinting looks due to the gore—and please, retreat speakers, forgo for the umpteenth time some story about throwing up. A good story about a slice of your life about what you learned will go miles for discussion fodder with young people. Savage wants to light up the scoreboard. Take your cues from Joshua—tell stories about the memorial stones stacked up next to the Jordan.

2. Church Youth Ministry that practices one-person, one-direction influence, like Savage’s, loses. You, dad, in the cardigan sweater can outdo Savage. Youth pastor or small group leader on Wednesday nights, you can own Savage. He speaks from a distance. He’s at a microphone—he stands on a platform at that. Also, as a columnist, he writes at a keyboard. His ministry is one of d-i-s-t-a-n-c-e. Unlike Savage, dad and mom, you live with your sons and daughters. Elders and pastors, you live around the 20-somethings in your congregation. Savage doesn’t. He won’t win because of his distance. He can speak. But he cannot model. His practical theology is absent of Trinitarianism. Not yours. Be with your students. Speak to them, live with them. Teach them, and model alongside of them. Trinitarianism wins. Not Unitarianism—not the one person, one way, influence. No way. Savage loses. Youth Ministry which practices Trinitarian life with connectionalism with life-to-life discipleship, with multiple persons and varied persons, wins. Savage is transcendent, but his immanence is wanting.

3. Church Youth Ministry that lacks the biblically informed practice of circular reasoning will fail with respect to defending truth on the street. Savage does circular reasoning. In his apologetics, he uses an authority to defend authority. We can learn some things from him. Apologetics in Youth Ministry has been popular for decades. Evidence That Demands a Verdict blew wind in our sails for 35 years—and it’s still blowing. It’s been the Youth Ministry Apologetics Thing. Watch Savage. Believe it or not—he appeals to the Bible. There’s nothing new here; many people do. But Youth Pastor, take a cue from Savage. The Seattle Times writes of the recent speech that he gave, “In the speech, Savage, citing Sam Harris’ ‘Letter to a Christian Nation,’ said the Bible gave instructions about how to treat slaves. If the Bible erred ‘on the easiest moral question that humanity has ever faced ... What are the odds that the Bible got something as complicated as human sexuality wrong? 100 percent,’ said Savage. Students are heard cheering and clapping.” Savage, like Sam Harris, has standards. In this case, interestingly, it’s his use of the Bible. Two questions come to mind—1) How do I know the Bible is true? 2) How can I make proper use of it? On the first, the Bible says it is true. The Bible is the cement upon which knowledge rests. Can we really use the Bible to prove the Bible? You bet. How is Savage proving his points about questions in life? He’s proving his answers with the Bible. Good, Mr. Savage, I say. He knows that no argument proves itself; there must be a starting point. Good for him. For many of us as Christians, sadly, our starting point might be experience. Feelings. Medicine. A parent. Archaeology. The number of extant NT manuscripts. But wait. What happened to using the Bible? Savage does. Why don’t we? If we use something other than the Bible as an ultimate authority then we haven’t proven it to be ultimate authority. We used something outside of and apart from the Bible. Youth Ministry, make your starting point the Word. Second question: How can I make proper use of it? This is where Savage goes savage. He’s dead wrong on this one. He imports feelings or science or statistical information into his interpretation; rather, instead, the Bible should interpret itself. Mr. Savage, let the Bible teach us. You appeal to it, use it—properly. Dad, mom, elder, Sunday school teacher, the Bible has 66 Books. It is one voice with multiple authors within its cover. The voice of the Old Testament is heard in the New. The New speaks and echoes the Old. Scripture, our authority, interprets Scripture. Only God testifies about Himself. Equally biblical, only God is to explain His teaching about slavery, sexuality, marriage, personhood, work, family, calling and more. We must go to the Bible as our final authority, and we must use the Bible properly to prove and interpret ethics for everyday living. On one hand, we take a cue from Savage—we are to prove our points by God’s Book; on the other hand, we must become students of the Word to use it well. Savage gets our attention about these things. When Youth Ministry recovers a practical apologetics, biblically informed about its circular reasoning, just as Savage shows us, we’ll begin to properly equip our students in our churches.

In thinking about tolerance or no—with respect to Mr. Savage and his ways, and in addressing the matter of straight bashing or no, and bullying or no, Youth Ministry is cooking in Seattle. We all get our shot at this. The Savage train is right on schedule. Toot. Toot. Youth Ministry, get aboard.

G. Mark Sumpter

Hebrew Next Fall

Going back to work on Intro to Hebrew I

It's time to prepare for teaching Hebrew in the fall. The course covers 16 lessons in a basic grammar, and students have a blast with some conversation. Stay tuned and I will give you the details on this course, the costs and what not.

I have offered it as a weekly class in the past; we meet at a facility in Grants Pass.

Shalom.

G. Mark Sumpter

Hockey and One's Love Life

Rangers force game 7

The way these guys are, how close they are in the dressing room, it's hard not to fall in love with this group just the way they work and stand up for each other. It stems from the leadership group, and it's why we stayed calm and collected.

— Chris Kreider, skates a forward
 
NEWS!

Rangers fight back vs. Sens in Game 6


The Rangers live to play another day as Henrik Lundqvist (l.) makes 25 saves and Chris Kreider scores what turns out to be the game-winner in Game 6. The Rangers and Senators will face off on Thursday in a winner-take-all Game 7 at Madison Square Garden.

G. Mark Sumpter

The Law is Not of Faith, Post 2

Notes on the reading material for Presbytery

Bryan D. Estelle, John V. Fesko and David VanDrunen, editors, The Law is Not of Faith, Phillipsburg, NJ: Presbyterian and Reformed Publishing Co., 2009

Comments on the Introduction from pages 19-20, see also p. 25

With this post, I look at the topic of expectations. Specifically, in what manner do our editors, Estelle, Fesko and VanDrunen  (EFV), want us to take up this study at their side? They

acknowledge that working through the points of this book call for academic sweat. It’s work! We’re urged to read the essays thoughtfully, carefully. They provide a suggested order in which to move chapter by chapter.

I find this paragraph here to be key regarding their approach and expectations:

Here we go, “…we also wish readers to recognize that this volume does not intend to thrust a single, monolithic view of the Mosiac covenant upon Reformed churches. The Reformed tradition has always acknowledged and tolerated a variety of positions on the Mosiac covenant. This volume, therefore, does not wish to squelch debate but instead to encourage and catalyze discussion about what we believe are important issues for the doctrine and life of the church. Careful readers will even perceive subtle differences among the contributors to this book. No particular view expressed by one contributor should be automatically imputed to any other contributor. Though all of the contributors share a general sympathy with the republication idea and a general desire to recover serious theological reflection on issues related to it, not all share exactly the same sentiments on how best to express the relation of works and grace under Moses or the relations of the Mosiac covenant to the Adamic and new covenants. We hope that the various essays in this volume will serve to renew significant conversations that have not been taking places in recent years, toward the goal of seeing Reformed churches come mutually to a richer understanding of the Old Testament in God’s larger redemptive plan.” pp. 19-20.

Sumpter: I like this. We need to jump up and down on this quote. It’s a conversation. That means we can have some back and forth. We can engage point by point with open Bibles. As well, I like that the authors are conversing with each other. The contributors share general convictions about the republication notion. But any one given writer and his positions should not be seen as a perfect match, hand for hand, on the points and applications of another’s. I think, too, we can infer that they’re teachable. They want us to pitch Bible verses and theological points back at them. This I intend to do.

In thinking about the matter of approach and expectations, I went back and pulled up a comment from Mike Horton, who is a contributor to this book. He reminds us that the subject material of this book calls for big boys to play with big theological toys. Listen to what Mike knocked down back in 2006 in Table Talk magazine: “By far the question that has been taken up the most in the history of Reformed theology is whether the covenant that Israel made with God at Sinai is a re-publication or renewal of the covenant of works made with humanity in Adam.”

Boom! There it is! “By far the question that has been taken up the most in the history of Reformed theology…” There are two things on this for me. 1) Sumpter, breathe. 2)  Sumpter, are you ready to play in this sandbox? Big boys play here. They have big toys. Big boys have been playing here for a long time.

Our presbytery has started to play in this sandbox.

The Presbytery of the Northwest of the Orthodox Presbyterian Church, some 20-25 churches and chapels that are located in the region of the Northwest USA, will meet soon and matters relative to this book’s topic will be part of our business. Over the past couple of years, we as ministers and elders, serving in our various stations—pastors, evangelists and teachers—have started to express positions about this teaching. What drives us about this? What’s our concern? We desire to honor Christ, God’s Word, God’s Gospel and His people. We want to serve well in preaching and ministering the Word.

Since this 2009 publication hit the book shelves, our men have been taking up the significant conversations hoped for on the part of EFV. Three of our ministers decided it was time to seek Presbytery’s advice about how to proceed. We are accessing study resources and we hope to gain clarity on our approach and how to work well in tackling the subject material. In this pursuit, we want to be the church—the regional church. We want to be men who go to work taking up doctrine for faithful application for faith and life. God has been good to us. I am grateful for the men around me; a good number of these brothers have mentored me since the late 70s. Here’s a web site which provides an overview of what’s before us as a presbytery.

This approach on the part of the editors of the book is a good one. Here are OPC brothers telling us that they don’t want to “thrust a single, monolithic view…upon the Reformed churches.” That’s helpful. When we as church leaders read books like these, with topics like these, we can take a deep breath and say, “Here are positions being explained from Scripture, History, Theology and the Church’s Creeds. Good. My goal is to see them as positions. I am to learn and interact.” And then I can take another deep breath. “Remember, these are brothers. I want to try to understand their views. I want to measure their views against the Bible and confessional theology.” There will be places where I agree and disagree. It’s to be seen as a conversation for learning and for growth.

I will be 55 years old this year. I tell you—I feel like I’m a nine-year-old at second base. The reading I’ve done in the book has been fun—and challenging. I’ve almost completed the full 336 pages of content. I am already forming convictions and pulling together responses.

As an Orthodox Presbyterian for almost 35 years, I’m dialed into what one of the editors, John Fesko, said in reflecting on the historical Presbyterian backdrop, he reminds me:

“Among the Westminster divines [the ones who wrote the historic Presbyterian creeds of the 1640s in London] there were a number of views represented in the assembly: the Mosiac covenant was a covenant of works, a mixed covenant of works and grace, a subservient covenant to the covenant of grace, or simply the covenant of grace. One can find a similar range of views represented in more recent literature in our own day.” p. 25.

Let’s go to work. I want to take up the study aiming at the approach outlined by EFV. Give and take. Give and take. Let’s go to work.

G. Mark Sumpter

Repentance is When the Cows Come Home

Repentance is observable

“Do you mortify; do you make it your daily work; be always at it whilst you live; cease not a  day from this work; be killing sin or sin will be killing you.”

John Owen, Overcoming Sin and Temptation (Wheaton, Illinois: Crossway, 2006), p. 50, here is the pdf. This volume is edited by Kapic and Taylor.

The reformed church must always take practical steps to kill sin. Practical steps. I heard a strange word this morning, actionable. Repentance entails actionable, visible change. We, reformed, struggle with this. We are much more given to mental action, not observable. The mind is our specialty, not hands and feet. The 16th Reformation was a seismic shift, mentally. Luther nailed 95 theses; he did not begin a soup kitchen. As a corollary, we who have come to embrace the doctrines of grace, listened and read—or it was a combination of these two—in order to come to a cognitive rest. “Oh, OK. Now I see total depravity.” We wrestled mentally. We are too easily satisified with things like: opening the Word, listening to sermons and participating in a Bible study—we think, therefore we think we repent. Reformation, 99% of the time, is first read and heard, before it is seen.

This is why when we hear of our sin, we wrongly believe that we have repented. When we understand the preacher’s illustration of wrong-doing or doing that is left undone, we believe that we have repented.

Repentance is when the cows come home, not when the cows are thinking about going home.

“Lord, what I just did in this post was mental, give me legs and feet. I want to follow the cows home.”

G. Mark Sumpter

As the Election Year Takes Shape

The Westminster Confession of Faith

CHAPTER 23   Of the Civil Magistrate


1. God, the supreme Lord and King of all the world, hath ordained civil magistrates, to be, under him, over the people, for his own glory, and the public good: and, to this end, hath armed them with the power of the sword, for the defense and encouragement of them that are good, and for the punishment of evildoers.

2. It is lawful for Christians to accept and execute the office of a magistrate, when called thereunto: in the managing whereof, as they ought especially to maintain piety, justice, and peace, according to the wholesome laws of each commonwealth; so, for that end, they may lawfully, now under the new testament, wage war, upon just and necessary occasion.

3. Civil magistrates may not assume to themselves the administration of the Word and sacraments; or the power of the keys of the kingdom of heaven; or, in the least, interfere in matters of faith. Yet, as nursing fathers, it is the duty of civil magistrates to protect the church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger. And, as Jesus Christ hath appointed a regular government and discipline in his church, no law of any commonwealth should interfere with, let, or hinder, the due exercise thereof, among the voluntary members of any denomination of Christians, according to their own profession and belief. It is the duty of civil magistrates to protect the person and good name of all their people, in such an effectual manner as that no person be suffered, either upon pretense of religion or of infidelity, to offer any indignity, violence, abuse, or injury to any other person whatsoever: and to take order, that all religious and ecclesiastical assemblies be held without molestation or disturbance.

4. It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute or other dues, to obey their lawful commands, and to be subject to their authority, for conscience' sake. Infidelity, or difference in religion, doth not make void the magistrates' just and legal authority, nor free the people from their due obedience to them: from which ecclesiastical persons are not exempted, much less hath the pope any power and jurisdiction over them in their dominions, or over any of their people; and, least of all, to deprive them of their dominions, or lives, if he shall judge them to be heretics, or upon any other pretense whatsoever.

G. Mark Sumpter

Great Singing!

“To worship is to quicken the conscience by the holiness of God, to feed the mind with the truth of God, to purge the imagination by the beauty of God, to open the heart to the love of God, and to devote the will to the purpose of God.” William Temple, Church of England

Dear Faith Congregation, Applegate Community, and Household of Faith Community,

This past Friday evening was especially encouraging to us as worshipers. We witnessed the blending of around 130 voices with the rich expressions of harmonies and melodies. After hearing from different ones about the intensity of the singing at our Good Friday service, I determined to write and continue in that same vein of praise and thanksgiving to God on how He facilitated the hearts and voices for the gathered people of God that night. Here’s what I heard from several:

“Wow. The acoustics brought the singing to life.”

“I sat next to ________________ (family name) and it was incredible. You want to learn how to sing, sit next to them.”

“Fantastic! May Jesus Christ always be praised.”

“The music was marvelous! I was transported by the beauty and majesty. Please let the flautists and accompanists know I was so blessed by it.”

“I had no idea that our voices would sound so rich in this room.”

“When we get together and sing like that, it sure makes for an encouraging time.”

“With the singing tonight, now we know what it is like in our church building to have more worshipers and more voices.”

Isn’t our God good?

To round out this brief note of thanks, I reference a few sentences below that I came across in my reading 5-6 days ago:

“Christian assembles have at all times and in all places read the Scriptures, prayed, and sung. The Christian liturgy was born singing, and it has never ceased to sing…The Church used music and singing in its worship well before it began to ask itself questions about why and wherefore, and such questioning was a first sporadic and empirical, connected with matters of discipline, devotion, and even polemics...”

A few sentences later, I read this:

“The first and most distinctive characteristic of singing would appear to be that of musical time. Singing places man before God as a creature existing in time.”

See the chapter, “Music and Singing in Liturgy” in the book, The Study of Liturgy by Jones, Wainwright and Yarnold Oxford Univ Press, 1978, pp. 440-441.

I am guessing we all see that music and singing in a worship context are to be praise. They also focus on the use of the Word for prayer, praise, confession and instruction. These things are true; however, I am struck by the Jones, Wainwright and Yarnold point that “Singing places man before God as a creature existing in time.” Interesting.

Singing shows God that He is God and we are creatures—His creatures! You cannot get more fundamental and basic than that! He is God. We are men and women. When we sing, we must make use of key signatures, timing, intervals, and volume. There’s submission involved. We submit as creatures to elements and applications of time.

In order to speak with musical expression of God’s God-ness and to show our creaturely-ness, we sing. And it all happens with air exhaling through our throats, bouncing around briefly within the small space of our cheeks and then forced out with rounded or sliced lips. Sounds rush forward for verbal chorus.

We show our limits with time and space; but within our limits, we get to praise our God and Redeemer. O for a thousand tongues—right?

Thanks be to God for this past Friday’s joint worship as congregations. We will treasure the worship for a good number of weeks ahead. Our voices became glory-filled vessels of claps, peals, laments, and tones. It was Good Friday worship—and the worship was good last Friday.

Sincerely, all for the praise of our Redeemer, the Lord Jesus,

Pastor Sumpter

Discipleship 101

All of life and all of the world called to follow Christ's authority

2 Timothy 1:9-10 “…who has saved us and called us with a holy calling, not according to our  works, but according to His own purpose and grace which was given to us in Christ Jesus before time began, but has now been revealed by the appearing of our Savior Jesus Christ, who has abolished death and brought life and immortality to light through the gospel…”

“On two separate occasions Peter received the call ‘Follow me.’ It was the first and the last word Jesus spoke to his disciple (Mark 1:17; John 21:22). A whole life lies between these two calls. The first occasion was by the lake of Gennesareth, when Peter lest his nets and his craft and followed Jesus at his word. The second occasion is when the Risen Lord finds him back at his old trade. Once again it is by the lake of Gennesareth, and once again the call is, “Follow me.’” The Cost of Discipleship, pp. 45-46.

My inclination and disposition does not fit with Christ’s call to service. Bonhoeffer, remember with regard to discipleship, says Christ summons a man to come and die. I don’t die well. Jesus commands followership that is one’s life in toto. The same for the world—all things are under Him.

When Paul speaks of God who has “saved us and called us with a holy calling,” I am reminded that He had to shake up my life. He had to invade and subdue my life. Otherwise I would continue to live in rebellion. Today I preached on the working of God’s exceeding greatness toward us who believe (Eph. 1:19). My main goal centered on God’s provision of His Son to overcome death and hell and to place Him as the One and Only who is seated at the right of God and reigning over all. “…He put all things under His feet…”

At Christ’s resurrection the whole world came under His dominion. We get the on-set of the entire world being subdued—all things which He made, all things in providence under His authority, all things under God with their various functions and uses. The whole world and everything in it must follow in discipleship.

All things: my self-centered attitudes and ways, my past, present and future, the skeleton and muscles of my body, my parents and siblings, my wife and children, the neighborhood, city, county and state, the church where I serve, the nation with her election year, education and economics, ladybugs and laser surgery, galaxies and germs, and property taxes and verb tenses.

The whole of my life—very similar to Jesus’ call to Peter—is to be for the Lord. The whole world, as well, is in discipleship to the Lord. He tells me, and He tells the world, “Come and follow.”

G. Mark Sumpter

The Two Angels and Resurrection Farming—Heaven’s Harvest

From the 1920’s Dutch teacher, professor and writer, Geerhardus Vos

Vos explores Mary’s sorrow; it’s John 20, where she weeps at the vacant tomb in the garden. Appearing at the head and feet where the body of Jesus had been lying, the angels speak to her.

Here’s part of his sermon, “Rabboni!”

“Not forever could she stand weeping, forgetful of what went on around her. ‘As she wept she looked into the tomb, and she beholdeth two angels in white sitting one at the head and one at the feet, where the body of Jesus had lain.’ It was a step in the right direction that she roused herself from her inaction. Still, what strikes us as most characteristic in this statement is its implying that even the vision of angels did not sufficiently impress her to raise the question, to what the appearance of these celestial messengers might be due. Probably this was the first time she had come in direct contact with the supernatural in that particular form. The place was doubtless charged with the atmosphere of mystery and wonder angels bring with themselves when entering into our world of sense. And yet no tremor seems to have run through her, no feeling of awe to have made her draw back. A greater blindness to fact is here than that which made her miss the sign of the empty grave. What more convincing evidence of the truth of the resurrection could have been offered than the presence of these two angels, silently, reverently, majestically sitting where the body of Jesus had lain? Placed like the Cherubim on the mercy-seat, they covered between themselves the spot where the Lord had reposed, and flooded it with celestial glory. It needed no voice of theirs to proclaim that here death had been swallowed up in victory. Ever since the angels descended into this tomb the symbolism of burial has been radically changed. From this moment onward every last resting-place where the bodies of believers are laid is a furrow in that great harvest field of Christ whence heaven draws upward into light each seed sunk into it, whence Christ himself was raised, the first fruits of them that sleep.”

From burial place to furrow—there you go. The bodies of believers are planted in the soil, and it’s harvest time!

Lives again our glorious King; Alleluia!
Where, O death, is now thy sting? Alleluia!
Once he died, our souls to save; Alleluia!
Where thy victory, O grave? Alleluia!

Soar we now where Christ has led, Alleluia!
Following our exalted Head; Alleluia!
Made like him, like him we rise: Alleluia!
Ours the cross, the grave, the skies. Alleluia!

Go here for the entire sermon.

G. Mark Sumpter

C.S. Lewis on God as Fuel

Energy drinks resurrection style

“God made us: invented us as a man invents an engine. A car is made to run on gasoline, and it would not run properly on anything else. Now God designed the human machine to run on Himself. He Himself is the fuel our spirits were designed to burn, or the food our spirits were designed to feed on. There is no other. That is why it is just no good asking God to make us happy in our own way without bothering about religion. God cannot give us a happiness and peace apart from Himself, because it is not there.

There is no such thing. That is the key to history. Terrific energy is expended—civilizations are built up—excellent institutions devised; but each time something goes wrong. Some fatal flaw always brings the selfish and cruel people to the top and it all slides back into misery and ruin. In fact, the machine conks. It seems to start up all right and runs a few yards, and then it breaks down. They are trying to run it on the wrong juice.”  See Mere Christianity, pp. 53-54

The verses of Ephesians 1:20-22 strike us, catch us off guard. Paul rivets our attention on the power toward His own people. Christ’s power is for His people. Jesus’ power benefits His own. Here are the words: 20 which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, 21 far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come. 22 And He put all things under His feet, and gave Him to be head over all things to the church, 23 which is His body, the fullness of Him who fills all in all.

Paul highlights the work of Christ. With a trajectory—a direction of movement, we follow the verses from Christ’s resurrection to the church. “…He worked in Christ when He raised Him from the dead and seated Him at His right hand….. to be head over all things to the church, which is His body, the fullness of Him who fills all in all.” There’s movement. Where does the movement go? It goes from Christ’s bodily resurrection to union with His people. The accomplishment of Christ must get to the church in order to be completed!

Mission Accomplished at Resurrection Central targets union with His people. Completion, wholeness, fulfillment of the work of Jesus means that He must be united to the church, connected to His people. It is just like a groom who remains incomplete if he remains detached from his bride. The head must be connected to the body.

“…He gave Him to be head over…[His body]…” There is power, power, wonder-working power…in the life-giving supply of Jesus via His resurrection. By faith in Christ we are joined to Him.

Are you in the life-giving resurrected Christ? Is He in you? Apart from Jesus Christ we can do nothing. We have no fuel. Our churches have no fuel. Our marriages have no fuel. The work of our hands has no fuel. Our towns and cities have no fuel.

To recast Lewis: God designed the human machine to run on Himself. He Himself is the fuel our spirits were designed to burn, or the food our spirits were designed to feed on. There is no other. That is why it is just no good asking God to make us happy in our own way without bothering about the resurrection of Jesus Christ.

G. Mark Sumpter

Saved by Faith

Grace vs. Merit

“But that in the law [practically the same as ‘by means of the law’] no one is justified before God is plain, because [as Scripture says, Hab. 2:4] ‘the just shall live by faith.’ But the law is not of faith [does not partake of the nature of faith], but [as Scripture says, Lev. 18:5] ‘he who has done them [the commandments] shall live in [or ‘by’] them,’ Paul means to say, ‘describe the nature of the law.’ It requires doing something. But faith is the opposite of doing. So when the Scripture says that a man is justified by faith, that involves saying that he is not justified by anything that he does. There are two conceivable ways of salvation. One way is to keep the law perfectly, to do the things which the law requires. No mere man since the fall has accomplished that. The other way is to receive something, to receive something that is freely given by God's grace. That way is followed when a man has faith. But you cannot possibly mingle the two. You might conceivably be saved by works or you might be saved by faith; but you cannot be saved by both. It is ‘either or’ here not ‘both and.’ But which shall it be, works or faith? The Scripture gives the answer. The Scripture says it is faith. Therefore it is not works.”

Historic Christianity: Selections from the Writings of J. Gresham Machen, Page 62

HT: Reformation INK

G. Mark Sumpter

Taking it to the Streets

God has met us with incredible opportunities

With the totals from the past 4 Saturdays, along with the door to door calling that we did last September, we have now knocked on 456 homes in South Grants Pass. God has blessed! About half of our neighbors have been at home and with half of those, we have had door-step conversations. In recent weeks, we are starting to present the claims of Christ at the door; as well, we have had opportunities to visit in homes and to offer prayer for various matters. We have been stunned by the goodness of God. 

Lately, we have been distributing doorhangers with our worship and contact information.

Pray to our God and Father: Let your speech always be with grace, seasoned, as it were, with salt, so that you may know how you should respond to each person. Col. 4:6.

Our goal is to glorify God. My personal aim is to be able to visit with neighbors 3 or 4 or 5 times with call-back appointments for Bible study.

Thanks.

G. Mark Sumpter

How's Your Day Going?

Calvin Class

“We must know that God's providence, as it is taught in Scripture, is opposed to fortune or fortuitous  happenings. Now it has been commonly accepted in all ages, and almost all mortals hold the same opinion today, that all things come about through chance. What we ought to believe concerning providence is by this depraved opinion most certainly not only beclouded, but almost buried. Suppose a man falls among thieves, or wild beasts; is shipwrecked at sea by a sudden gale; is killed by a falling house or tree. Suppose another man wandering through the desert finds help in his straits; having been tossed by the waves, reaches harbor; miraculously escapes death by a finger's breadth. Carnal reason ascribes all such happenings, whether prosperous or adverse, to fortune. But anyone who has been taught by Christ's lips that all the hairs of his head are numbered [Matt. 10:30] will look farther afield for a cause, and will consider that all events are governed by God's secret plan. And concerning inanimate objects we ought to hold that, although each one has by nature been endowed with its own property, yet it does not exercise its own power except in so far as it is directed by God's ever-present hand. These are, thus, nothing but instruments to which God continually imparts as much effectiveness as he wills, and according to his own purpose bends and turns them to either one action or another.”

The Institutes of the Christian Religion, Book I, pp. 198-199 (McNeill and Battles edition)

G. Mark Sumpter

Christianity Explored

Inviting friends, making friends with the Story of the Gospel at heart

From 2006-2010, we have offered this small group discussion class 7 times. We want to offer it again at Faith Church.

The group meets for 7-8 weeks. Discussions pivot on three questions—Who is Jesus? Why did He come? What does it mean to be His follower? The questions weave in and out of the Gospel of Mark. There’s a dinner served and we learn together through helpful conversation. Rico Tice, our teacher via 25-minute DVD sessions, takes the cake when it comes to giving clear, helpful, engaging overviews about the life and mission of Jesus Christ.

I am eager to keep learning. Are you in?

G. Mark Sumpter

Sinclair Ferguson: A Definition of Death

It severs, it breaks, it sunders

“[Death] severs us from those we love. It breaks the cords that have joined us physically, mentally, spiritually to others. It deprives us of the most precious possession we have on earth. The death of others separates us from them and places them in realms with which we are unable to communicate. My death means that I leave behind those to whom I have committed the whole of my life in love and devotion. In a sense I am being torn from part of myself in being taken from husband or wife, son or daughter, parent or brother.

There is yet another sundering in death. Not only am I to be separated from part of myself ‘in a sense’ by departing from my loved ones. I am myself to be broken—body from soul. This tent in which I have sojourned must be left behind (2 Cor. 5:1). The only instrument I have ever had by which to know myself and communicate with others will be separated from my eternal spirit—contrary to nature. This is a divorce of a magnitude beyond my frail understanding.  Simply as a prospect it is a terrifying one. It is a curse! This is why, when our Lord contemplated death as it is in itself we read that his heart was filled with sorrow. The expressions which describe his psychological condition suggest that his whole being shuddered at the prospect of what was to take place in his own experience. The language used to describe his Gethsemane experience is of a ‘confused, restless, half-distracted state, which is produced by physical derangement, or by mental distress, as grief, shame, disappointment’ J.B. Lightfoot, Philippians p, 123). No wonder Luther commented, ‘No man ever feared death like this man.’

So we discover the real nature of death only when we look at Christ. In other men we see varying responses, from fear to carelessness, sorrow to glad anticipation, and these responses are largely determined by the prospect men have beyond death. But when our Lord contemplates death itself, he recoils at the sight. When he sees what it is that he is to carry on his own shoulders by dying, he asks that such a cup might pass from him. We should not therefore lose sight of what death itself is. It is the destroyer of life which God gave to man in his infinite love for him. It is therefore not only our last enemy, but God’s enemy also.” Know Your Christian Life Sinclair B. Ferguson IVP, 1981, p. 163

G. Mark Sumpter

Psalm 24

God is worthy of praise as Creator, Redeemer and King

God summons the whole earth to offer a sanctified cacophony of praise to the Lord. But the Bible gives special attention and zeros in on the praise of men coming from His own covenant people. He dwells in the midst of His own, and He is especially enthroned by their praises. Jerusalem is the city of the King. The King is their right hand of victory—for their defense and shield.

 

Psalm 24 depicts the festive procession of the Ark of the Covenant to the gates of the city of Jerusalem, and we can mark the geographical movement in the psalm from location to location.

24:1 The earth is the LORD’s, and all its fullness.


24:3 Who may ascend into the hill of the LORD?


24:6 Lift up your heads, O you gates, and be
       lifted up, your everlasting doors!

David’s servants and the Levites and priests, along with his solders and the great throng who lined the streets leading to the city gates fixed their praise on the LORD who is Creator (vs. 1). All inhabitants of the globe should yield their praise. The parade of the Ark moved upward, climbing the hill. As the procession goes along, the question is asked, “Who is worthy to ascend the hill, to line the streets, to follow after the Lord’s presence to top?” 24:4 answers: “He who has clean hands and a pure heart, who has not lifted up his soul to an idol…” Those near to the LORD must be washed and made pure. He as Redeemer provides this washing. Last, at the top of the hill, the Ark of the Lord is about to enter the city gates. Had men lost hope about God’s triumph? Had the anticipation of victory died out? Had the length of the wait for the return of the Ark lulled to sleep Jerusalem’s city dwellers? Wake up! God is faithful! 24:9-10 “Lift up your heads, O you gates! Lift up, you everlasting doors! And the King of Glory shall come in. Who is this King of glory? The LORD of hosts. He is the King of glory.”

On Palm Sunday, Jesus rides the donkey down from the Mt. of Olives in order to reach the road to head up the hill into Jerusalem. The crowd takes off their coats and puts them down as a red carpet. The King is processing. Who is this King of glory? Blessed is He who comes in the name of the LORD. Hosanna! “And when He had come into Jerusalem, all the city was moved, saying, ‘Who is this?’”

From the earth to the hill to the gates of the city, the name of the LORD is to be praised. He is the LORD mighty in battle.

G. Mark Sumpter

Generosity for the Help of the World

Lord's Supper meditation

Ephesians 5:1-2 Therefore be imitators of God as dear children. 2 And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.

We are instructed, “…walk in love, as Christ also has loved us and given Himself for us.”

Christ is the sacrifice. Christ is the One who gives up Himself to see to the needs, burdens and cares of others.

The meal of the Lord’s Supper by being a meal—a provision, a help, and the sustenance of food puts the spotlight on the needs of others. Christ is for others. It is food as generosity.

Will you practice generosity this week? It might be justice….. intervention…. brother-keeping (being a brother’s keeper), physical care, consideration of others… comfort..., and sometimes, it’s confrontation…being a guide, a friend, a help. They all stem from the Lord’s provision of a meal.

Our redemption involves learning how to become a gracious, generous expression for good in our homes, workplaces, neighborhoods and communities…. The Table is the Lord’s feeding aimed at providing enabling help by the Spirit’s working to not merely look to our own interests but the interests of others. The Table summons us to life-change, to transformation in our homes and in our community. This is Christ's gracious work.

Who is admitted to the Lord's Supper? It is my privilege as a minister of Christ to invite all Christians—those in Christ, who are in good and regular standing with His people, the church, to come to the Lord’s Table.

This means two things. First, it means you have been baptized and are a professing member of His church, under the care of elders or a church’s leadership, either here or in another Christ preaching church—for that to be the case, you and they have spoken together and there’s knowledge of your credible profession of faith in Christ Jesus alone. Second, as you have confessed Christ, you are trusting in Him, that is, you are living humbly before God—to be sure, you are not free from sin, but you are seeking to do His will. If so, come today and receive nourishment.

It is my solemn duty as a minister of Christ to warn those who are not trusting in Jesus Christ for salvation, who are not baptized, who are not members under the care of the local church, or who are living in unrepentant sin; such are not to come to the table and partake unworthily, not discerning the Lord’s body, and so eat and drink condemnation to themselves. The Bible tells us we are to examine ourselves. In summary, let us come, as we’ve been taught just now-----to receive nourishment for our faith and our daily life together. We know that apart from Christ we are without hope; we come resting and trusting in Him for His life, death and resurrection. We partake to grow in the grace of Christ.

G. Mark Sumpter

Thomas Boston and Christ as Savior

The Father has appointed Christ as Savior of the World

“Our Lord Jesus Christ is the official Saviour, not of the elect only, but of the world of mankind indefinitely; so our text calls him ‘Saviour of the world.’ Agreeably to which, God in Christ is called ‘the Saviour of all men,’ but with a speciality, ‘the Saviour of them that believe,’ 1 Tim. iv. 10. The matter lies here: like as a prince, out of regard to his subjects’ welfare, gives a commission to a qualified person to be physician to such a society, a regiment, or the like; and the prince’s commission constitutes him physician of that society ; so that though many of them should never employ him, but call other physicians, yet still there is a relation betwixt him and them ; he is their physician by office; any of them all may come to him if they will, and be healed: So God, looking on the ruined world of mankind, has constituted and appointed Jesus Christ his Son Saviour of the world: he has Heaven’s patent for this office; and wheresoever the gospel comes, this his patent is intimated. Hereby a relation is constituted betwixt him and the world of mankind; he is their Saviour, and they the objects of his administration: so that any of them all may come to him, without money or price, and be saved by him as their own Saviour appointed them by the Father.”

The Complete Works of Thomas Boston, Vol. 6, pp. 297-298, Jay Green edition, 2001.

Preacher, do you preach openly, forthrightly, indiscriminately, saying—“Jesus is your Savior”? By Boston’s reasoning, we’re to be bold and loving; we’re to tell all indiscriminately, “Here is your Savior—the Lord Jesus,” and, “God has given Him, appointed Him, for you.” Or do we pull back afraid that we’ll put a dagger into the heart of the doctrine of election? Or that we’ll string up by its thumbs the doctrine of Christ’s definite atonement?

I do not know the way that God will work, and with whom He will work to save. I want to hold out the Lord Jesus and His saving mercies to all. I like what Boston says, “…they are the objects of his administration.” I’m game. That’s what I want to do. I want to speak directly to them—they are the “world of mankind; he is their Saviour.” His secret plans and His secret ways belong to Him.

G. Mark Sumpter