The Steady Diet of the Sabbath
“God’s intention was to bless his people through the constant and conscientious observation of the day, week after week and year after year. Believers are sanctified through a lifetime of Sabbath observance. In other words, the Sabbath is designed to work slowly, quietly, seemingly imperceptively in reorienting believers’ appetites heavenward. It is not a quick fix, nor is it necessarily a spiritual high. It is an “outward and ordinary” ordinance (WSC 88), part of the steady and healthy diet of the means of grace. North American Protestants, we have noted, are generally not in sync with this rhythm. Attracted to the inward and extraordinary, they commonly suffer from spiritual bulimia, binging at big events, then purging, by absenting themselves from God’s prescribed diet. The problem with the spirituality of mountaintop experiences is that no one can live on the mountain. We all have to return to our day jobs. When people leave the retreat or Bible camp, or even the midweek small group, they discover their life is still the same: jobs are unpleasant, marriages are shaky, sickness and disease afflict. In contrast, the Sabbath is supposed to be a discipline that provides an oasis in the desert for pilgrims, whose life is marked by suffering. Unlike the church activities that clutter the rest of the week, the Sabbath is when believers spiritually assemble on Mount Zion to meet with their God, to hear him speak, and to partake spiritually of their Savior’s body and blood.”
With Reverence and Awe by Darryl Hart and John Muether, pp. 65-66.
HT: In Light of the Gospel
G. Mark Sumpter
John Frame envelops theology with persons who use the Scriptures
“THEOLOGY is the application of the Word of God by persons to all areas of life… TEACHING is the use of God’s revelation to meet the spiritual needs of people…. By defining theology as application, I am not seeking to disparage the theoretical work of theologians. Theory is one kind of application. It answers certain kinds of questions and meets certain kinds of human needs…I am, however, seeking to discourage the notion that theology is ‘properly’ something theoretical, something academic, as opposed to the practical teaching that goes on in preaching, counseling, and Christian friendship.” John Frame in his, DOCTRINE OF THE KNOWLEDGE OF GOD—pp. 81, 84.
Frame’s definition of theology throws the mandate and task of the church of knowing, loving and serving our great God into Trinitarian faith and life. In order to show forth our image after God’s likeness, we are persons bound in relationship to one another—the church, who study, learn and mutually nurture in such a way as to show submission to the Bible’s promises and commands aiming for life-application in the nitty-gritty of every area of thinking and living.
G. Mark Sumpter
Biblical Authority, Strong Conviction for Repentance and Revival
“If there is going to be a renaissance of religion, its bearers will not be people who have been falling all over each other to be ‘relevant to modern man’…Strong eruptions of religious faith have always been marked by the appearance of people with firm, unapologetic, often uncompromising convictions—that is, by types that are the very opposite from those presently engaged in the various ‘relevance’ operations. Put simply: Ages of faith are not marked by ‘dialogue’ but by proclamation…I would affirm that the concern for the institutional structures of the Church will be vain unless there is also a new conviction and a new authority in the Christian community.”
From Peter L. Berger. Quoted in The Presbyterian Journal, 1971—as cited in J.M. Boice’s systematic theology called, Foundations of the Christian Faith IVP, p. 673.
The crowds were astonished with Jesus because He taught with authority. That reference to His authority meant, no doubt, the method of teaching without having to quote the accepted rabbinic traditions of His time. So true.
But I wonder about something more. Wasn’t there a manifestation of His authority seen in additional attention-getting, pressing and forceful ways?
His loyalty to be the learner of God—His sinless life matched His words. Holiness.
He quoted and exposited the Old Testament. He rooted His claims about His own person and work fulfilling God's promises in the provision of the Law, the Prophets and the Psalms. Using the Scriptures.
He cried out at times in a loud voice to teach, to proclaim; and at times, He refused to answer a question. Conviction.
He taught in informal occasions—on mountainsides, at the waterfront, privately, at night, while walking, with crowds about their hubbub. In routines, known as Teacher.
He harnessed a range of methods—parables, illustrations, a refusal to answer questions, metaphor, lecture, handling objects, discussion, reviewing a lesson, preaching, scratching in the dirt, reading, citing quotes, referring to songs, comparisons, spoken and direct confrontation. Brought the truth in relationship to others and their capacities.
He was known as Teacher. 45 times, at least, He was addressed with that title.
Our times are ones where we note quality leadership and authority stem from plans, goal-setting and contagious-infectious modeling. We’re told about influential, missional pace-setting pastors. These same folk tell us of the importance to rally around the man, or more, to rally around the vision of the man.
Also, what compounds the short-change of the practice of faithful authority in the local church springs from the ready acknowledgment that the REAL teaching gifts and their application reside in the seminary or Bible college. The academy gets the first-priority nod about authority.
So how can we get started on Berger's renewal?
Without teaching a people perish, we’re told in Proverbs (Proverbs 29:18). It has to be exposition of the Bible where the Scriptures are providing both the diagnosis of circumstances and people, and then as well, giving that same kind of attention to Jesus Christ, His glory, and our union in Him—His life, death, resurrection and ascension. Biblical exposition must be working at such authority that provides for sound church health and growth.
Pastors must hunger for correction and improvement about their teaching. Ruling elders should have an open door to the pastor for his needful, fruitful correction.
Where can we go to access helpful resources that aim at improving the teaching gifts of our men?
Should pastors try to be more collegial in some of their endeavors in the practice of teaching? There should be times of pastor to pastor modeling and evaluation.
When pastors write, they get the chance to work at clarity, expression and fluidity. Giving pastoral interns writing assignments might be a start.
Teaching in large groups and in small groups, with the ebb and flow of diverse settings, can help with adjustments and improvements.
The growing churches—Berger’s renaissance churches—are well-grounded with Biblically expositional feeding and care for God’s flock; such an endeavor speaks of faithful, penetrating Biblical authority.
Unapologetic, convicting teachers of the Word, not missional pace-setters are what we’re talking about.
G. Mark Sumpter
C.H. Spurgeon on discouragement
“O brethren, be great believers. Little faith will bring your souls to heaven, but great faith will bring heaven to your souls.”
Cited in Dallimore’s book, SPURGEON, p. 187.
What is great faith? It's living in and through Christ---putting into practice God's gracious and glorious promises, acting on His commands, heeding His warnings, anticipating His presence.
G. Mark Sumpter
