Act of Worship

The art of biblical study and interpretation is a seemingly intimidating task, or at least it should be, as it is necessary and holds incredible implications regarding its rightness or wrongness. Said another way, one who holds the duty of interpretation, especially in teaching, is given a serious job and will be held accountable for what he or she presents to the body of Christ. I contend that the role of teaching is a noble but solemn one and have, therefore, adapted my own process of study and interpretation for anyone seeking to employ a tested-and-tried progression in the art of biblical interpretation. The steps I will examine have been utilized by myself and largely by many others who have endeavored to interpret Scripture. I will highlight an eight-step sequence of events that will confidently aid in one's study of Scripture. While humanity is fallen and, thus, imperfect, the process offered here will help in ensuring that one who interprets Scripture holds a precise and accurate understanding of Scripture with little room for error.[1] [1] It should be noted that human understanding always holds the danger of misinterpretation. No teacher is perfect, but in trusting the one who is perfect (the Holy Spirit), he or she may eliminate the proclivity to mistakes. Even so, one who studies Scripture must be open to the guidance of the Holy Spirit and even the possibility of a shift in hermeneutics as God the Spirit guides him or her in study.

Christianity has been marked for centuries by its radical commitment to the point of giving one's life for his or her faith. Countless Christians have been persecuted and even martyred throughout the centuries and around the world, not the least recognizable of which are the New Testament Christians. Further, while the concept of Jesus Christ setting believers free from sin and the former way of life might seem appealing, following Christ also comes at a cost. Rather than slavery to sin, however, God's people have become slaves to Christ. By the end of the second century, “Christianity was illegal, and believers throughout the Roman Empire faced the threat of imprisonment, torture, or death.”[1] The Apostle Paul employs the term, slave, in several of his New Testament letters, and it is implicit that Christians should understand not only the cost of serving Christ but also the matchless benefit. The shift from non-believer to believer is a change in the form of slavery—from slavery under the law to slavery in Christ (i.e., there is not an option that does not include a type of slavery). Paul, in his letter to the churches of Galatia, details life in the natural state as sinners and the disparate newfound life in Christ, which, although slavery, is slavery with Christ as the new owner and with his people as children and heirs to the promises of God. In Galatians 3:23-4:7, Paul offers an argument for the type of slavery that is life-changing and life-giving, for while the law's temporal nature contains no salvific ability, faith in Christ affords permanent salvation for the people of God that nothing in addition to or apart from Jesus Christ could give. [1] John MacArthur, Slave: The Hidden Truth About Your Identity in Christ (Nashville, TN: Thomas Nelson, 2010), 7.

The amalgamation of concepts and ideas that comprise dispensationalism are surely considered in the various contentions with its theological framework, especially in discourse with covenant theology. Dispensationalism is a relatively new theological construct, not gaining legitimate and broad affirmation until the mid-nineteenth century.[1] Thomas Ice contends that dispensationalism is “a cluster of items joined together to form a system of thought.”[2] A variety of theological concepts, therefore, are combined to form the overarching contention of dispensationalism. This paper will provide a survey of dispensationalism's theological framework as well as offer a discourse from the perspective of covenant theology. The broad arguments of dispensationalism will be examined, and theological dissentions with dispensationalism will be engaged. With the term dispensationalism coined by Phillip Mauro,[3] the construction of dispensationalism holds a variety of supports, not the least of which is its view on the literal interpretation of Scripture. Here I will provide an analysis of the overarching concepts within dispensationalism including interpretation of Scripture, the distinction between Israel and the church, and typical dispensational divisions. Moreover, this paper will offer a survey of notable dispensationalists in church history. Finally, this paper will give a theological critique of dispensationalism and dissent from the perspective of a covenant theology. Although dispensationalism has seemingly diminished in recent decades,[4] it is still a prominent part of eschatological theology among Western (and primarily American) evangelicals. Thus, the theological arguments offered by dispensationalists must be considered by all (American) Christians, for surely such arguments will be encountered. [1] Craig Bloomberg and Sung Wook Chung, A Case for Historic Premillenialism: An Alternative to “Left Behind” Eschatology (Grand Rapids, MI: Baker Academic, 2009), 14. [2] Thomas D. Ice, “What Is Dispensationalism?” Liberty University Article Archives 71: 1. [3] Phillip Mauro, The Gospel of the Kingdom: With an Examination of Modern Dispensationalism (Hamilton Brothers Publishing, 1928) 17. [4] “‘The Rise and Fall of Dispensationalism'—A Conversation with Daniel Hummel About Dispensationalism in America and in the Evangelical Mind,” interview by Albert Mohler, Albert Mohler blog, August 23, 2023, https://albertmohler.com/2023/08/23/daniel-hummel/#:~:text=Yeah%2C%20and%20it's%20a%20story,an%20Antichrist%20and%20everything%20else.

A long-debated biblical topic is that of the biblical qualifications of a pastor. The role of a pastor exceeds occupation, for a pastor must be called, and where God calls one to serve him, he also qualifies such a person. This paper will examine the biblical qualifications and broad responsibilities of a pastor and subsequently survey the notable duties of both teaching by way of expository preaching and counseling, as such are foundational to pastoral responsibilities. The biblical qualifications of a pastor are primarily found in Paul's letters to both Timothy and Titus. Moreover, the specific responsibilities of a pastor are found and modeled throughout the scriptures with Jesus being the ultimate example of a good leader, as a pastor should strive to be. With special attention given to the ministry of the word and counseling, the pastor holds a myriad of obligations as a part of his calling that should not be taken for granted. By examining first the qualifications and second the responsibilities (with exceptional consideration given to expository preaching and counseling) of a pastor, one's understanding of the immense position a pastor holds should be enhanced.

As we conclude this study on a concise theology of worship, I contend that worship may be summed as a sacred dialogue. In a dialogue, one party must initiate and another respond. In the sacred dialogue of worship, God initiates and the church responds. Jesus assures his followers that he chose them; they did not choose him (John 15:16). Lest God's people believe they possessed any ability to choose him, consider the words of Paul.As it is written, “Jacob I loved, but Esau I hated.” What shall we say then? Is there injustice on God's part? By no means! For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then it depends not on human will or exertion, but on God, who has mercy. For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” So then he has mercy on whomever he wills, and he hardens whomever he wills. You will say to me then, “Why does he still find fault? For who can resist his will?” But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—even us whom he has called, not from the Jews only but also from the Gentiles (Rom 9:13-24)?Worship is a right but only in Christ. In other words, God's people, by nature, do not deserve the opportunity to approach the Lord in worship, but in Christ, the church may do so.As worship is a dialogue, the church must take great care in ensuring active and right participation in the conversation that occurs between God and the church. The dialogue persists in a communal and personal manner, through which the dialogue is also realized by God's people. The sacred dialogue that is worship should be prioritized and ameliorated by the church as God's people seek to attain right doxology.

The centrality of Christ in worship has been discussed to this point, but the mediation of Christ should be given special attention. Jesus' mediation is often considered in soteriological terms rather than in its necessity for Christian worship. Nonetheless, as Christ's mediation is necessary in Christian life, it is also necessary in Christian worship, as worship is the overarching purpose of life. Christ mediates the practice of worship in his ever-present work. Jesus mediates before the Father in that he exists as the arbitrator between his people and the Father so that what the Father receives is transformed through Jesus as a pleasing offering. Without such transformation, God's people could only offer filthy rags to God. In Christ, however, what is offered to triune God is good and right. Additionally, Jesus works with the Holy Spirit to radically transform the lives of his people. Jesus' sending of the Holy Spirit is meant to testify to his own works and glory as God. Further, Jesus' work testifies to the glory of the Father so that God's work in the lives of his people is trinitarian in nature. Through the Holy Spirit, God's people rightly worship God as what they offer to him is transfigured into the righteousness of Christ and the Father receives it as a blessing to him. Believers should realize the great need all people have for the mercy of God, which is abundant in Jesus Christ. Mercy is the greatest need any person has. In worship, God's people exercise the copious grace given by God through Jesus and return a pleasing offering to him. Christ, therefore, mediates not only a new a better covenant but pleasing worship as the body of Christ exhibits God's glory.

An important element to consider in especially the planning of worship is the threefold aspect of content, purpose, and style.[1] Through the order the church employs and the narrative told within such an order, the story of God should be told as a dialogue between God and his people. Through artistic elements and centered around the text of Scripture, leaders of worship have the responsibility of leading the church in honoring worship of the living triune God. Content includes the material of the Christian worship gathering and the mode in which it is exercised. At a fundamental level, the content of worship is the story of God. The gospel must be proclaimed in Christian worship and not only echoed back to God but told between believers so as not to neglect the horizontal aspect of worship (not only vertical). Moreover, the purpose of worship (broadly speaking) is the glory of God so all occurrences within the worship gathering should serve such a purpose. Filler material, often disguised as spiritual activities (e.g. prayer, speaking and teaching theological truths about congregational songs, etc.), should be erased from worship gatherings as they do not serve an intentional purpose.[2] Content and purpose are nonnegotiable. Style is the only negotiable element of the three discussed here but only to an extent. Style is negotiable insofar as context and culture allows it to be. Leaders of worship should make every effort to ensure the enhancement and conductivity of God's people to worship. If style impacts the ability of the local church to worship, stylistic elements should be reconsidered. Style is not about leaders' (or congregants') preferences. Style is merely a tool to worship God. When content, purpose, and style are intentionally contemplated, the church's worship is built upon a stable foundation. This chapter will examine all three elements with the aim of deliberate planning for leaders of worship. [1] In his book, Planning Blended Worship, Robert Webber includes structure, but this text considers the three mentioned here as an overarching part of structure. [2] That is not to say that those elements cannot exist but rather that leaders of worship should be careful that every word and action employed in the gathering subsists for the sole purpose of worship.

The sacred actions of worship are what comprise the totality of the dialogue between God and his people, especially Baptism and the Lord's Supper. These two actions are referred to commonly as sacraments or ordinances. In a symbolic way, Baptism and the Lord's Supper represent the people who live within the reality of the life of Christ. In a corporeal way, participation in the sacraments ensures a sign and a seal of membership in the family of God. Theological implications of Baptism are vast and many but revolve around the new life that subsists because of one's salvation. Additionally, one's Baptism into the family of God allows him or her to participate in the mystical reality that is the Lord's Table. The sacraments of Baptism and the Eucharist shall be examined here with special attention given to their theological implications. The meaning of Baptism's application will be considered, and a theological trajectory through three Puritans who offer succinct and precise theologies of the Lord's Supper will be surveyed—namely Thomas Watson (c. 1620-1686 AD), John Owen 1616-1683 AD), and Edward Reynolds (1599-1676 AD).

While the arts are not fundamental to Christian worship, they are surely crucial. Still, without an understanding of their purpose, Christian worship lacks a critical component. Every ingredient mixed in the Lord's Day gathering should be examined for its purpose and theological precision. Unlike art that the world creates, however, God's design for art is that it is created for his glory. Harold Best writes: Authentic worship is a continuous outpouring of all that we are and can ever hope to become in light of the saving work of Christ. It reaches into every quarter of our living, informing all of our actions and safeguarding them within the arena of Spirit, truth and sacrificial living. Without this understanding, all of our work, however magnificent it might be in its own right, is misdirected.[1] Therefore, the arts in worship include a critical piece that is seemingly absent from other art created in the world—faith. Without faith, art created for the purpose of worship does not hold a foundation and, further, misses the point for which God created art. This chapter will define art as it relates to Christian worship, answer the question of skill and its necessity, and respond to a broad question about art in worship and its theological foundations. [1] Harold M. Best, Unceasing Worship: Biblical Perspectives on Worship and the Arts (Downers Grove, IL: InterVarsity Press), 111.

Time and space are steadfastly linked to Christian worship because time and space are the most evident tools utilized in worship gatherings.[1] The time and space of worship gatherings are critical.[2] Time and space are human elements but elements which God created. Therefore, not only is human understanding limited but believers worship a God not bound by the two elements. God's worthiness, as much as may be attempted, is impossible to describe because he exists outside of time and space. Since God is not bound by time and space, he is infinitely worthy. For him to be bound by anyone or anything would be for him to not be God. God, however, transcends time and space. In fact, he governs the two. Moreover, God has created time and space and uses it as a part of his story. Thus, time and space are crucial elements to Christian worship. While human understanding of anything is finite, believers should trust God no matter their circumstances because he not only knows and understands everything, he also presides over all situations and all outcomes. Christians should take comfort in this truth and give God glory within the time and space that he has created. [1] Worship has a start time. Worship employs aesthetic elements such as music and art, which certainly engage with time and space. [2] There exists no right or wrong type of space to be used in worship, but great care should be taken to consider where God's people gather.

The sacrament of Baptism is exceedingly significant and should not be neglected in Christians' lives. Various interpretations surrounding Baptism subsist, all of which point to a greater reality that God's people are changed by the Lord Jesus Christ and, in effect, have chosen to die to selfish desires. The New Westminster Dictionary of Liturgy and Worship defines Baptism as “the rite whereby a person is made a member of the church.”[1] In a way, therefore, the sacrament of Baptism includes covenant membership at its core (i.e. the act of Baptism is that which serves as an initiation into the family of God).[2] The roots of water for cleansing and Jesus Christ beckoning his people to be crucified with him daily and carry their cross (Gal 5:24) realizes the meaning of Baptism. Baptism is a call to die, for in God's Kingdom, the one that loses his life finds it (Matt 16:25) (i.e. God's economy is inverted from the world's and, in fact, does not make sense to the world—it is foolishness) (1 Cor 1:18). A proper survey of the Old Testament roots of Baptism should grant a better understanding of its meaning, significance, and why it is so crucial to living in obedience in the Christian life. [1] J.G. Davies, ed., The New Westminster Dictionary of Liturgy and Worship (Philadelphia, PA: SCM Press, 1986), 55. [2] The practice and mode of Baptism (e.g. sprinkling, immersion, original meanings, etc.) will be discussed later. For now, however, this paper examines the definition of Baptism.

In discourse of regulative and normative principles of worship, an element that subsists as a crucial source of contention is that of creedal employment in Christian worship gatherings. Certainly, there is no explicit command to employ such confessions. Nonetheless, the value of creedal texts has been observed for centuries, since the early church, and even prior. This paper will contend for an unapologetic use of creeds in worship on a threefold basis. 1) The historic creeds, derived from Scripture, present a survey of the gospel, 2) creeds point to a deeper biblical reality and serve as springboards into the mysteries of the faith, and 3) creeds are historically tested and tried, leaving little room for error.

Worship in the New Testament immensely contrasts worship in the Old Testament. Due to the New Covenant as the final realization of God's covenant of grace, practical application for God's people in worship has shifted greatly. For one, Gentiles are now grafted into the body of God's people (Rom 11:19). What used to be an issue of genetics is now an issue of adoption (Rom 8:15). Thus, Christian worship has changed in manifold ways. Since the early church, believers have met weekly on Sunday largely due to the Resurrection occurring on the first day of the week. Moreover, the canon of Scripture has been completed and has been held as authoritative throughout church history. The worship gathering now centers around the word of God, for the biblical text is not only as if God said it but rather because he said it. Modern worship can and should take its example from the early church, as the Apostles set the example for believers in the centuries that would follow. One of the greatest differences between Old Testament worship and New Testament worship, however, is that the church is called to be the church rather than merely attend church. Jesus fulfilled the law, which allows God's people to boldly approach him in worship. Worship in the New Testament creates an improved situation for the people of God in both practice and spiritual reality. Worship is a reflection of what occurs in the hearts of God's people and an overflow of that spiritual reality. These elements will be examined in considering worship of the New Testament.

Interplay between congregationalist rule and elder-led rule in local churches (especially in the United States) has seemingly increased in recent decades so much that churches are increasingly making a transition from a congregationalist model to rule by a plurality of elders.[1] The transition often seems and proves to be a daunting task but a necessary one to conform to New Testament standards. In this paper, I will contend for a church polity that is led by a plurality of elders, as such a model most closely aligns with the biblical model.[2] The New Testament does not disclose a single correct polity but, without being explicit, paints with a broad stroke in its support for elder-led leadership. For manifold reasons, direction by a body of elders affords multiple benefits for the local church. First, elder-led polity is a joint responsibility, which naturally yields greater accountability among leaders. Second, as an extension of the local church body, an elder-led model most accurately portrays the body of Christ. Third, the elder-led model is a tried-and-true method for local church leadership and has been employed since the early church. If God's people desire to conform to the New Testament model, the elder-led model works best. This paper will also oppose the most commonly employed model in Western culture: the congregationalist model by presenting two common issues that arise in congregationalism: 1) little accountability and 2) too much responsibility placed upon one person. In the interaction between both models, the elder-led model will be met with staunch biblical and practical support. [1] Remy, “Church Transition to Plurality of Elders: A Case Study,” 1. [2] Even among elder-led models, there are those governed by a singular pastor or small group of pastors (e.g. a hierarchy). The scope of this paper considers such models but asserts a firm position for governance by a plurality of elders where the board of elders hold equal weight in leadership decisions.

Dr. Jonathan Michael Jones give commentary on his hymn, "The Skies Above Declare the Glory of Our God."

Worship in the Old Testament offers a translucent perspective to Jewish worship. Whereas texts and documents from the early church are clearer, a window may be open in the practice of ancient Israel to inform Christian worship today. A primary foundation of Old-Testament worship is its foundation of sacrifice. More than New Testament worship, the Old Testament system was largely based on temporary sacrifice. Nevertheless, in an all-encompassing manner, Old-Testament worship informed all of life. Moreover, whether realized in practice or not, Old-Testament worship looked to the cross and the Messiah.

The greatest opposition to right worship is idolatry. While idolatry, in most people's minds, consists of an indigenous tribe worshiping a statue (and certainly, that is idolatry), the practice lands closer to the home of the heart than people comprehend. In the Bible there is no more serious charge than that of idolatry. Idolatry called for the strictest punishment, elicited the most disdainful polemic, prompted the most extreme measures of avoidance and was regarded as the chief identifying characteristic of those who were the very antithesis of the people of God, namely the gentiles.[1] In Scripture, idolators were commanded to be executed (Exod 32:25-29). The apparent conclusion then is that God takes idolatry seriously, for he is jealous of the worship of his people (Exod 34:14). Where anything or anyone else takes s greater level of attention than that of the triune God, he rightly demands that such a focus be severed. For Christians to severe the root of idolatry in their lives, however, it should be understood what is meant by idolatry. This chapter, thus, is meant to define idolatry and includes a call to action. There subsist manifold definitions of idolatry. Suffice it to say that an idol is love of the world.[2] Therefore, severing the root of idolatry requires the believer to live within the new nature found in Christ in such a manner that love of the world is virtually nonexistent. To improve individual worship, a daily process of dying to self and living to new life in Christ must permeate Christian lives. It is a war and indeed a war against the flesh. There are three aspects to understanding idolatry I would like to cover, which land close to the home of the human heart. Comprehending these truths of idolatry should aid in fighting it and severing its insidious root. [1] Brian S. Rosner, “The Concept of Idolatry,” Themelios, 24.3 (May 1999): 22. [2] John Piper, “What Is Idolatry?” Desiring God. August 19, 2014, https://www.desiringgod.org/interviews/what-is-idolatry.

Christianity is unique not only in the fact that believers worship a living God but also that he is a triune God. Furthermore, he is a triune God who works among his people in a triune manner (i.e. three distinct persons in three distinct roles). God's people then respond to his triune work in both Christian life and Christian worship. “Before religion can be known as a sweet communion, it must be known as an answered summons.”[1] Worship is a call (by God) and a response (by his people). Still, such call and response are carried by triune work. The triune God, both as object and subject, is the essence of Christian worship. Worship both declares and embodies the triune love relationship between the members of the Godhead. Moreover, worship must realize the balance that exists in Christian life: the workings of the Trinity. [1] Franklin M. Segler, Christian Worship: Its Theology and Practice (Nashville, TN: Broadman Press, 1967), 61.

The church is a singular body designed by God to exist in union or in covenant with him. Covenant is thematic throughout the story of Scripture and reoccurs throughout the narrative. While Satan tries to thwart God's plan of redemptive covenant throughout the Bible, it becomes apparent that God turns dire situations into circumstances that glorify himself (Gen 50:20). Creation is meant to glorify God, and humankind is meant to glorify God by worshipping him alone. The purpose of everyone's existence is worship. Worship and creation and stalwartly linked in such a way that no one may escape their own dominating purpose of worship.

The subject of worship seems to be one of the most debated topics in churches in recent decades. I boldly suggest that such debates center around a misunderstanding of worship. In response, the church must rediscover the nature and essence of worship from a biblical perspective. Incorrect language has perpetuated a false understanding of worship and, thus, continues to be (often unknowingly) taught and discussed in improper and exceedingly convoluted terms. Much must change if Christians desire to not only understand biblical worship but also change the narrative and practice to that which honors God. To do so, God's people should appropriately define worship and then act in accordance with such a definition, which requires comprehending the what, who, when, and why of worship.

Finally, in this section of text dealing with the family, the Apostle Paul gives instructions to children. Nonetheless, he does not negate the responsibility of parents in his instructions, for parents hold great responsibility in the development (especially the spiritual development) of children. A godly picture of the family includes all parties in the unit, which surely comprises children. While various ideas exist concerning the age Paul had in mind here, suffice it to say that a child may be considered one for whom a parent is responsible morally, ethically, and legally. Could that appear differently between cultures, societies, and contexts? Yes. Thus, each parent must determine those for whom they are responsible in such a manner and apply this text to those people. Paul's words in Ephesians 6:1-4 are positioned around obedience and honor with an overarching theme of doing what is right. The rightness of such attitudes is what constitutes behavior (i.e. Christians obey and honor God because it is right irrespective of personal feelings or sentiments). Furthermore, the God-ordained family structure is dependent on parents and children doing what is right in a broad sense: namely submitting to God by submitting to one another. A key difference in parental submission and the submission of children, however, is that the role of a child includes obedience to his or her parents. Adults do not necessarily have such a charge in every context.[1] From the text, three truths may be gleaned concerning children. 1. The motivation for obedience is the fact that it is right; 2. honor is a primary commandment concerning children toward their parents; and 3. authority brings up, not down. These factors should offer a supreme example to families as to how children and parents should interact with one another in a godly manner. [1] This statement is meant to imply that obedience is not sometimes necessary for adults (e.g. adults should obey their employers and legal authorities).

In the second part of this series on marriage, Paul's address to husbands will be examined. Appropriately, as the head of the family, husbands are devoted a greater portion of the text since certainly, the husband holds a greater level of accountability. Paul's instructions here point to the husband's role as a leader but as a leader who imitates Christ and, thus, leads through serving, for this is how Christ led his people in his earthly ministry. Paul's instructions are explicit: the husband is to love his wife as Christ loves the church. The implicit idea is that Christ gave all for his bride and left nothing in doing so: he gave his life. The husband's leadership is imperative to any successful marriage. As such, the husband should carefully consider what it means to 1) submit to God and 2) lead his family through serving as Christ has modeled. Paul submits that marriage is a mystery, for the union portrays Christ and the church. The husband then should seek to imitate Christ in how he handles his marriage. In Ephesians 5:25-33, three conclusions may be drawn from the text that revolve around the husband's role as a servant leader. 1. Christ is the ultimate model for husbands; 2. as the church is one with Christ, the wife is one with her husband; and 3. the mystery of marriage is led by the husband. These truths resonate in a godly marriage, which is precisely that for which husbands should strive.

The late Ruth Bell Graham, wife of evangelist, Billy Graham, was once approached and asked if she or her husband had ever thought about divorce. She responded with, “Divorce? No. Murder? Yes.”[1] Marriage is a relationship based on a principle as simple as submission but convoluted by unsatisfied humanity, which is why it only works when true satisfaction is found in the Lord Jesus Christ. Marriage is submission. Where submission is not present is not only a failed marriage but a marriage that does not do what it should: display a picture of Christ and his bride, the church. This series will be divided into three parts: 1) focusing on wives, 2) focusing on husbands, and 3) focusing on children and families and centering around the text in Ephesians 5:21-6:4. The common thread through the entire text is submission (first to God and then to each other). God has initiated a design for marriage that reflects his character, and it is not to be ignored, for doing so begs for failure. God-honoring marriages and families should conform to the instructions presented in Scripture. This portion of the series deals with wives. Although wives are addressed first in the text, most of Paul's instructions are delivered to husbands. Any wives prone to offense by Paul's address, therefore, should take comfort in the fact that his address to husbands soon follows. The charge to wives centers around submission. Submission, however, is not to be considered a negative term or inferior action, for it is necessary among all believers. For the wife, the responsibility in a marriage is to, yes, submit to the husband but first to God. Likewise, the wife's submission to her husband presupposes the husband's submission to God so that her best interest is considered. In the text considered today (Ephesians 5:21-24), three key essentials may be pulled from Paul's words. 1. Gospel-family dynamics are founded upon submission to Christ; 2. the wife's submission is subsequent to submission to Christ; and 3. the wife is a representation of the church. These three elements are crucial to understanding various roles in marriage and especially the role of the wife. [1] Catherine Klasne, “Divorce? No. Murder? Yes,” UWWM, n.d., https://www.uww-adr.com/uncategorized/divorce-no-murder-yes#:~:text=The%20late%20Ruth%20Bell%20Graham,Murder%3F.

A growing concern in Christian society is that of divorce and remarriage. Certainly, the fundamental instruction concerning the matter is Holy Scripture. While any orthodox believer would claim the Bible as the fundamental guide to their individual and collective (in the life of the church) lives, biblical interpretations concerning divorce and remarriage vary. Moreover, anecdotally, perspectives often shift throughout the course of one's life depending on his or her own individual circumstances, which is indicative of misinterpretation or, at best, a self-centered hermeneutic. To approach all areas of life with Scripture as the primary guide is to conform to its standards no matter the situation or sentiments, which may be derived from it. In this paper, I will argue for two legitimate reasons for divorce: 1) adultery and 2) abandonment. Additionally, both cases should not be considered mandates or excuses to get out of a marriage but should be approached carefully and through the lens of the gospel. A summary of the five primary views on divorce and remarriage will be presented, ensuing an analysis of the Bible's teaching on marriage, divorce, and remarriage, which stems from the nature and essence of marriage itself: an earthly display of Christ and his bride, the church. The conclusion will then be supported that divorce is only allowed for two reasons and should not be sought with ease. Marriage is a picture of Christ and the church and should be held with such determination. Jesus offers his bride great mercy and grace. So also should spouses with each other.

In this episode, Dr. Jonathan Michael Jones interviews Stephen and Leann Abbott, music missionaries to Albertville, France. to find more information about Stephen and Leann, search for France Music Ministry on Facebook or visit their website at www.relevmusic.com. The Abbotts also have music available wherever music is streaming.

Dr. Jonathan Michael Jones give commentary on his hymn, "Above the Heav'ns' Celestial Span"

In areas of theological discourse between various Christian traditions, Baptism and the Lord's Supper perhaps hold some of the most disparate approaches. While non-Baptist traditions frequently utilize the term, “sacrament,' to refer to Baptism and the Lord's Supper, contemporary Baptist traditions usually employ ordinance. Differences of view regularly regard what is believed to occur during the sacred acts: either the impartation of grace or an act of cognitive remembrance. Few would likely disagree with the truth that the acts are ordinances in that they were ordained and instituted by Jesus Christ himself (Mark 14:22-24, 1 Cor 11:23-26, Matt 26:26-30, Luke 22:14-23); yet, the notion that Baptism and the Lord's Supper are sacraments leads to disagreement between contemporary Baptist and non-Baptist traditions. Nonetheless, a careful survey of the meaning of sacrament and its implications can bring greater compatibility between Baptists and non-Baptists.[1] Baptist teaching and worship practice often prides itself on the doctrine of grace alone. Often unrealized in Baptist teaching, however, is the fact that sacrament is also built upon grace alone. In fact, sacramental theology is founded upon the work of God rather than the work of humankind. The word, “sacrament,” is derived from the church's union and participation with Christ. The church's present union and participation with Christ necessitates a recovery of sacramental theology in Baptist worship practice. This paper defends the need for the recovery of sacramental theology in Baptist worship practice on a fourfold basis: 1) an explanation of sacrament's essence, 2) the foundation of sacramental theology in church history, 3) the awareness of God's place as subject over object in worship, and 4) the groundwork of grace alone upon which sacramental theology subsists. [1] “Christians throughout history have generally accepted Augustine of Hippo's definition of a sacrament as ‘the visible form of invisible grace' (‘On the Catechism of the Uninstructed,' 26.50). However, different Christian churches and traditions vary in their understanding of how the visible sign relates to the divine grace. There are two general understandings: 1. The sign bestows or contains the grace. 2. The sign depicts, represents, or symbolizes the grace” (Eugene R. Schlesinger, “Sacraments,” ed. John D. Barry et al., The Lexham Bible Dictionary, Bellingham, WA: Lexham Press, 2016).

Acts of worship come in manifold forms. I continually teach that worship and music are not synonymous; yet, the individual nuances that comprise the act of worship are numerous and multifarious. One such apparatus that fosters worship is difficulty. Difficulty, however, does not automatically equate to worship; it is the response to difficulty that has the potential to result in worship. When perseverance is coupled with difficulty, the result is God-exalting worship. Perseverance in difficulty, therefore, is an act of worship. Thus, in the discussion of perseverance in difficulty as an act of worship, there are four vital essentials which should be considered; realizing these essentials then allows Christians to respond properly to the surety that is difficulty.

Worship ministry is often associated with music. Although worship is not synonymous with music, there should be no denying that music is assuredly a strong part of worship, particularly in a corporate sense. Further, the connection between music (or the arts in the broadest sense) and human emotion holds a formidable tie. In fact, I would contend that the emotional aspect of Christian worship is frequently overutilized and overemphasized, albeit perhaps without proper realization; yet, to separate from the misguidance of emotion-based worship, many churches unfortunately whitewash their practices of anything that resembles the God-ordained unique and emotional impacts artistic expression yields. Thus, there subsists a delicate balance between overemphasis of emotion in Christian worship and a dishonoring deception by the removal of emotion in Christian worship practice. Several questions arise in the discussion of emotions in worship. Therefore, to facilitate the discussion of this topic, my aim is to answer four crucial questions. 1. Should emotions play a role in Christian worship? 2. What (or who) should be the source of emotions in worship? 3. What other human elements should be present in Christian worship? 4. How should churches balance emotions and other necessary elements in worship? Answering such questions will offer guidance and balance in approaching the appropriate use of human emotion in Christian worship.

While Christian worship is surely trinitarian, it is also christocentric. One may question how both may be true; yet, considering Christ's complete work in Christian life, an acknowledgement of the christocentricity of Christian worship becomes apparent. Subconsciously, perhaps, many people consider God solely as the Father without realizing the co-equal nature of the Son. Paul argues for Christ's preeminence in his letter to the Colossians. As worshippers of the living God, the preeminence of Christ is vital to God-honoring worship. Here is what Paul writes: He is the image of the invisible God, the firstborn of all creation. For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. And he is before all things, and in him all things hold together. And he is the head of the body, the church. He is the beginning, the firstborn from the dead, that in everything he might be preeminent. For in him all the fullness of God was pleased to dwell, and through him to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross (Col 1:15-20). The preeminence of the Son here is clear and should be considered in such a manner that Christian worship teaches and reveals the preeminence of Christ. With that mentioned, there are four constraints that must guide how Christian worship is employed.

The coming May 9 is Ascension Day in the Christian Calendar; the following Sunday, May 12, is considered Ascension Sunday. While such a day is often not recognized in evangelical traditions and particularly in American free church traditions, it is a vital experience that occurred in the life of Christ; thus, it is important for Christians to recognize and understand. One's typical thought could easily minimize the Ascension as if Jesus ascending from the earth into the heavens was nothing more than a fascinating sight to behold; yet, the implications of Jesus' ascension are vast and far-reaching. Why then is the Ascension important? Why should Christians remember it? And what are its implications? I intend to answer these questions with four key ideas. 1. The Ascension is important because it is biblical. 2. The Ascension means that Jesus presently understands his people. 3. The Ascension means that Jesus' resurrection is absolute and inarguable. 4. The Ascension means that God is now human.

Dr. Jonathan Michael Jones give commentary on his hymn, "Love Is My Song"

Matthew's Gospel teaches that Jesus came not to abolish the law but to fulfill it. Surely, the law could not be abolished so it had to be fulfilled; yet, the only one able to fulfill it was Jesus Christ. Anyone who has been a Christian for any significant length of time has likely had discussions as to what Jesus' fulfillment of the law implies and even responded to questions about why believers seemingly obey certain parts of the law and not others. Today begins the Easter season, a time to reflect not only on Christ's finished work on the cross but also the implications of his resurrection and how his presence in the lives of believers impacts the world today. Christian worship hinges on worshiping a resurrected Christ not only through corporate gatherings but through individual lives. What then does it mean that Jesus fulfilled the law? To answer this question, I intend for us to consider three items.

Dr. Jonathan Michael Jones give commentary on his hymn, "My God Who Charges Mountains Stand"

The Apostle Paul contends, “We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ,” (2 Cor 10:5) in his second letter to the Church at Corinth. In context, Paul was defending his ministry against false prophets by highlighting the difference between worldly wisdom and the spiritual wisdom of the cross, which to humankind could seem illogical or even foolish (1 Cor 1:18). Paul's second letter to the Corinthians seemingly doubles down on his argument against false prophets, which he initiates in 1 Corinthians, i.e. the Apostle feels he must further oppose worldly wisdom, which has infiltrated the church. Such a sentiment resonates with the church today, especially in the West. Moreover, the key to Paul's instructions is to take every thought captive to obey Christ. In other words, such an action is foundational to the battle waged against lofty (worldly) opinions. Without taking thoughts captive, it is impossible to defeat the enemy. The mind is a powerful tool and may either be utilized for good or for evil, which is why Paul says, in his letter to the Romans, that God's people are transformed by the renewing of the mind (Rom 12:2). While the Bible teaches that the greatest commandment is to love God with the heart, soul, mind, and strength (Mark 12:30), the mind is crucial to obedience. If the heart is the seed or core of a person, the mind is the root; thus, how one cares for the mind impacts all other areas of life. What then does it mean to take one's thoughts captive? I suggest three imperative: 1) fight for rule of the mind, 2) destroy the enemy's attacks on the mind, 3) obey Christ. All aspects then are rooted in the realization that worship is war; war is waged against the enemy when God's people worship.

Dr. Jonathan Michael Jones gives commentary on his hymn, "Oh, Lord, Who Calms Tumultuous Seas"

Dr. Jonathan Michael Jones gives commentary on his hymn, "Thou, the Nations' Great Desire"

As a worship leader, discussions of the balance between preparation and spontaneity often arise. Inevitably, I hear arguments for spontaneity over preparation usually because it feels better or is cooler and less rigid. Further, a problem arises when the Holy Spirit is solely linked to spontaneity. God the Spirit, however, commonly uses planning, especially in matters related to Christian worship. In response, without quenching the possibility of spontaneity and its good, my aim today is to argue for the good in how God uses preparation.

Advent begins this coming Sunday. Advent is the beginning of the Christian annual calendar, not the end. The word, Advent, comes from the Latin adventus, meaning coming. It is a crucial time of remembrance, observation, and reality in the liturgical calendar. Advent represents a cycle of light present in a dark world. The season is not synonymous with Christmas, as some might think; yet, Advent presents a place from which Christmastide may continue in the trajectory of Christ's life. A common misconception of Advent, however, is that the season prepares for a celebration of the First Coming of Christ. By intent, Advent focuses primarily on the Second Coming of Christ. Advent's focus on the First Coming should only be considered in relationship to the Second Coming, i.e. the church's connection to Israel in awaiting the Messiah. Furthermore, the Second Coming significantly impacts how one views the First Coming and certainly impacts the way one worships because of both. My aim here is to offer an enhanced perspective on Advent and the Second Coming.

When someone who professes to be a follower of Christ sins in a big way, it is often shocking. Often, such sins are public and hold the eyes of others including those who are not Christians. How such circumstances are handled, however, often does not reflect the response demanded in Scripture. When Christians sin big, there is a proper way Christians should respond. How Christians should handle their own sin and the sins of others is immensely disparate from how the world usually responds. Here are my thoughts on how to handle situations in which Christians sin in a seemingly hulking manner.

The book of John discusses the person and divinity of Jesus perhaps more than any other Gospel. A concept derived from John's text is the fullness of Christ. “For from his fullness we have all received, grace upon grace” (John 1:16). Such a concept should be carefully considered, as it holds eternal implications for believers. The most common interpretation of this verse reasons that grace upon grace is to be understood as “in addition to.”[1] The point here is that “God is wise in dispensing his ‘graces' in small doses, so that people do not receive more than they can cope with; John is emphasizing the superabundance of God's grace.”[2] Not only is God's grace abundant among his people, anything else lacks, for as many have discovered in less than ideal ways, fullness and complete satisfaction is only found in Christ. My aim here is to draw four imperatives from the concept of Christ's fullness: four imperatives that hold eternal implications. [1] D. A. Carson, The Gospel according to John, The Pillar New Testament Commentary (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; W.B. Eerdmans, 1991), 131. [2] Carson, 132.

In Christian theology, the doctrine of adoption is perhaps a topic that is not discussed enough and certainly not understood as it should be. While it is likely mentioned in Reformed circles more than others, it is a universal Christian doctrine. It is vital that God's people understand the doctrine of adoption, for each one is adopted themselves. When God's people gather to worship, they gather as adopted individuals and, thus, comprise one family and one body. Adoption then is crucial to Christian worship and should have a dramatic effect on individuals' lives. Therefore, in a broad sense, I will examine the doctrine of adoption and the subsequent effect it should have on the believer's life.

Dr. Jonathan Michael Jones discussing Psalm 150 as part of The Psalm Project

Dr. Jonathan Michael Jones discussing Psalm 149 as part of The Psalm Project

Dr. Jonathan Michael Jones discussing Psalm 148 as part of The Psalm Project

Dr. Jonathan Michael Jones discussing Psalm 147 as part of The Psalm Project

Dr. Jonathan Michael Jones discussing Psalm 146 as part of The Psalm Project

Dr. Jonathan Michael Jones discussing Psalm 145 as part of The Psalm Project

Dr. Jonathan Michael Jones discussing Psalm 144 as part of The Psalm Project

Dr. Jonathan Michael Jones discussing Psalm 143 as part of The Psalm Project

Dr. Jonathan Michael Jones discussing Psalm 142 as part of The Psalm Project