WHAT DOES IT MEAN THAT JESUS FULFILLED THE LAW?

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WHAT DOES IT MEAN THAT JESUS FULFILLED THE LAW? PERSONAL BLOG 04/01/2024

            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

The Purpose of the Law Is to Reveal Humanity’s Sinful Nature

            A tempting thought might be that the law is wrong or even sin. The Apostle Paul, however, contends, “By no means! Yet if it had not been for the law, I would not have known sin…” (Rom 7:7). To speak negatively of the law is to speak negatively of a tool which God himself implemented to reveal sin to humans, for without the law, our sinful nature would be left unchecked and subjectively considered. A primary step in severing the root of sin, however, is understanding human nature: namely the nature of sin. The rift between God and humankind is not because of sins (individual actions), as many are tempted to think but rather because of sin (a nature). In Psalm 51:5, David confesses that he is conceived in sin, i.e. people are not sinners because they sin but rather sin because they are sinners. The law excellently reveals such a sinful nature in a clear and emphatic manner because no one is able to keep the law; the only person who has ever kept the law is Jesus Christ himself who was not conceived in sin (a vitality to his atoning sacrifice on the cross, for without it, his death does not accomplish sin’s defeat).

            The law, therefore, exists solely for the purpose of revealing sinful nature to humanity. That purpose does not negate the fact that breaking the law of God is sinful but instead highlights humanity’s inability to save themselves; a savior is needed. Jesus obtained a better way (Heb 8:6). Since humankind could not keep the law and were certainly as good as damned without another method, Jesus had to fulfill the law so he not only kept it but also gave himself as a sacrifice so that the law is unnecessary for God’s people.[1] Consider the law to be primal in humanity’s plan and Jesus’ grace then to be final; the law reveals sinful nature while the cross overcomes it; the law is temporary while the cross is eternal. To determine the meaning then of Jesus’ fulfillment of the law, it is crucial to understand the purpose of the law: namely to reveal humanity’s sinful nature.

Jesus’ Death on the Cross Totally Satisfies the Law’s Demands

            Also, of utmost important when considering Christ’s fulfillment of the law is the contention that Jesus’ death on the cross is consummately adequate in paying the demands of the law. Nevertheless, the quintessential element is being found in Christ, i.e. a Christian, for only God’s people are eligible for atonement. The ultimatums of the law are surely too great for any human to satisfy so Christ satisfies them for his people and in an overwhelming way so that the law may never demand anything more. People of God should realize that strivings may ultimately cease because the pressures created by the law are obsolete. One who is a Christian is now found in the righteousness of Christ so it is unnecessary to do anything else, e.g. make feeble attempts to satisfy the law. Any obedience to the law of Christ comes as a direct result of being found in Christ rather than a toiling and striving for the impossibility of perfection. One who is in Christ is already seen as perfect by the Father because he or she is covered by the one who is eternally perfect. Christ’s death satisfies the law’s demands; believers should rejoice in such a truth and worship the King in freedom from the law.

Why Then Is Disobedience to the Law Sinful?

            The trajectory of the discussion here lends itself to assume, without hesitation, that even believers are no longer under the law or any part thereof. Why then is it considered sinful to disobey the law, e.g. explicit commands in Scripture, etc. To answer this question, three imperatives must be recalled:

1)      the tripartite division of the law,

2)      God’s moral laws are transcendent through time, and

3)      the nature of believers is changed.

Biblical scholars will often discuss the threefold division of the law according to Scripture: the moral law, the civil (or ceremonial) law, and the judicial law. Each category applies to precisely what it seems. The judicial law set forth requirements for legalities, especially in ancient Israel; the civil law dealt primarily with actions partaken within the community, e.g. unclean animals, bodily discharge, etc.; and the moral law handles standards connected to God’s character and specific commands, e.g. the Ten Commandments among others in Scripture. The concept is that there is a vast difference between the command not to eat shellfish or wear mixed fabrics and the command for a man not to lie with a man; these are in immensely disparate categories. The tripartite division of the law is legitimate; yet, it is often difficult to determine into which category some commands would fit. Another issue is that the law is the law so if one breaks any part of the law, they are still not keeping the law regardless of the part to which it belongs. Remembering the threefold division, however, is helpful in determining why some biblical commands are rightfully considered obsolete while others are not. Some may think believers pick and choose, which is true; yet, it is important for people to know why they pick and choose.

            Another factor in the discussion is that what remains relevant to the New Testament church is God’s law that is transcendent through time as a part of his character. Said another way, Christians, being found in Christ, are being conformed to his (God the Son’s) image so the way they live life and the way they act should reflect God’s character. Thus, commands in Scripture directly related to the character of God are still relevant, e.g. do not lie, do not murder, etc.

To the third imperative, it is not that Christians are under these laws but rather that their lives now naturally conform to God’s character and, therefore, reflect these standards. Paul says to walk in the Spirit and you will not gratify the desires of the flesh (Gal 5:16). He then lists the works of the flesh and subsequently the fruit of the Spirit (Gal 5:22-23) and says that against those things (the elements of the Spirit’s fruit), there exists no law, which is how believers live life not under the law but under grace. It is not that God’s standards are irrelevant but that a life committed to Christ naturally exudes the fruit of the Spirit, against which there subsists no law. Disobedience to the moral law of God (transcendent through time because of his character) is certainly sinful; nonetheless, one who is a Christian reflects the holiness of God, i.e. the fruit of the Spirit.

Christians Are Not under the Law but Are under Christ

            The final answer to the question is that Christians are not under the law but are under the grace of Christ. Such truth should cause believers to rejoice, to stop striving, and to rest in the holiness of Christ. Where time after time, many people have failed to live to God’s standards, Christ beckons his people to let go of their abilities and rest on his ability. Worship is contingent on the fact that God’s people may approach him boldly because they are found in Christ. Without Jesus’ covering, approaching the Father is impossible. Therefore, Christians should cease the trying, cease the pressing, and cease the feeble attempts to keep the law and simply allow Christ’s work in their lives to change them so that they reflect his righteousness.

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[1] To suggest this truth is not to suggest that breaking the law is not sin but is to instead suggest that believers are no longer under the law but under the grace of Christ. A life under Christ submits to him and his character, i.e. one who belongs to Christ is changed by him and conforms to him: he or she reflects God’s law.

"MY GOD WHO CHARGES MOUNTAINS STAND" COMMENTARY

This is Dr. Jones' commentary on his hymn, "My God Who Charges Mountains Stand."

TO TAKE OUR THOUGHTS CAPTIVE

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TO TAKE OUR THOUGHTS CAPTIVE

            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.

Fight for Rule of the Mind

            Captive is a militaristic term. The idea Paul gives is to fight for control or rule of the mind. The mind, perhaps one of the most powerful internal tools of any person, is often the root of action or inaction. Paul uses language, in the same chapter, that suggests Christians are in a fierce battle and must wage war against the enemy. Part of doing so is to fight for rule of the mind, for if believers do not fight for control of the mind, other forces (namely evil) will absolutely control the mind resulting in evil decisions. One’s actions are derived from what he or she deposits into the mind. Speaking to myself perhaps more than anyone, we must not only guard our hearts but also our minds against corruption that could potentially destroy us, which is often insidious through external forces around us, e.g. music, movies, videos, language, positive or negative thoughts (which certainly impact worldview), etc. Rule of the mind is seemingly neglected by many people, as if it is not that serious of an issue; yet, the mind must be renewed, for transformation begins with the renewal of the mind (Rom 12:2). To take thoughts captive then, God’s people must fight, i.e. wage war for rule of the mind and namely the rule of Christ, not of ourselves.

Destroy the Enemy’s Attacks on the Mind

            Peter instructs believers to continuously be prepared to give a defense of the faith (1 Pet 3:15). Such instruction is stalwartly linked to the spiritual warfare all believers face. Thus, taking thoughts captive also means destroying the enemy’s attacks on the mind, which is accomplished not only by monitoring what enters the mind but also utilizing the godly material consigned to the mind for fighting against evil and false arguments, i.e. be prepared to give a logical defense for the faith. God does not call his people to inadequacy or incompetence by a lack of involvement in the spiritual war but rather to participation by preparation; yet, preparation does not mean merely being ready but also employing the mind for skillful communication. Said another way, no believer holds the excuse of incompetence as if only the most intelligent and eloquent should face the task of defense. Finding a professing Christian who creates a negative perception because of an inability to give a thorough and well-formed argument for the faith is not difficult. Part of the reason, however, is that so many professing Christians live lives that do not look any different from the rest of the world. All believers, in the process of sanctification, have moments of failure; yet, those moments do not help the task of destroying lofty arguments against the faith. Therefore, a significant part of destroying the enemy’s attacks is living a life that coincides with the argument presented. Upon that action, God’s people must then know and understand foundational elements of the faith so that false (but lofty and often well-presented) arguments against it may fall. To take thoughts captive then is to destroy the attacks of the enemy, i.e. utilize the righteous material offered to the mind for spiritual battle.

Obey Christ

            In continuation of the idea of a life compatible with a righteous mind, taking thoughts captive should ensue in obedience, which effectively punishes disobedience. After instructing the Corinthians to take thoughts captive, he says to be ready to punish disobedience when obedience is complete (2 Cor 10:6), for only at that point may disobedience be punished; prior to complete obedience, punishment of disobedience is not possible, which further highlights the link between lifestyle and the mind. Paul understands the necessity of Christ’s rule over the mind. Believers must intentionally take every thought captive so that the trash trying to enter is filtered out and destroyed and the righteousness that enters is kept and utilized. Obedience to Christ then begins with the mind and yet, in a cyclic manner, continues to feed the mind, i.e. the more Christ rules the mind, the more one obeys Christ and the more one obeys Christ, the more the mind is renewed. Taking thoughts captive, therefore, certainly equates to obedience to Christ.

Worship Is War

            The mind is surely connected to worship, for one’s spiritual act of worship is rooted in the renewing of the mind (Rom 12:1-2). When God’s people worship not only corporately but personally, the enemy is defeated. Worship then is a constant pummeling of Satan. Christians are in a daily battle; worship is the sure to spiritual defeat. Without worship, Satan would constantly defeat God’s people; yet, when Christians worship God, Satan is defeated and God is exalted. Since rule of the mind is a perpetual battle, believers should understand that taking thoughts captive is necessary for effective worship. Then (again), in a cyclic manner, worship is enhanced and the mind continues to be renewed. Forces of good and evil are at war for rule of the mind; God’s people are at war with evil; thus, Christ must control the mind and God’s people must worship, for worship is war waged against the enemy. To take thoughts captive is for Christ to rule the mind and God’s people to worship in an unrelenting battle, which God ultimately wins.

"OH, LORD, WHO CALMS TUMULTUOUS SEAS" COMMENTARY

This is Dr. Jones' commentary on his hymn, "Oh, Lord, Who Calms Tumultuous Seas."

"THOU, THE NATIONS' GREAT DESIRE" COMMENTARY

This is Dr. Jones' commentary on his hymn, "Thou the Nations' Great Desire."

THE HOLY SPIRIT'S WORK IN PREPARATION

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THE HOLY SPIRIT’S WORK IN PREPARATION

            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.

Spontaneity Has No Corner on the Holy Spirit

            Often, believers make the mistake of synonymizing spontaneity and the Holy Spirit, as if he may only be spontaneous. Such an idea is derived perhaps from the seeming chaos of Pentecost; yet, the Acts account does not seem to suggest chaos but rather passion. God had Pentecost planned from before time began; thus, even Pentecost was not spontaneous. Passion and emotion is not founded upon spontaneity but upon the move of God. When Christians worship, spontaneity should not necessarily be the goal. In fact, I contend that fruitful and thorough preparation should be a goal with flexibility for spontaneity as God leads, although I would also argue that such leadership perhaps does not occur as much as churches attempt to force. No matter the tradition, careful preparation has proven to be beneficial to the church throughout the centuries and should not cease to be. Those in worship leadership should not limit the Holy Spirit’s work to spontaneous actions but should expect him to work through organization, for certainly, God can and does use the planning of his people equally as much as spontaneity if not more.

God’s Work Is Ordered

            Throughout Scripture, the work of God is ordered.  The Apostle Paul proclaims, “…God is not a God of confusion but of peace” (1 Cor 14:33 ESV). We are told in Jeremiah, “It is he who made the earth…by his wisdom…by his understanding…” (Jer 10:12). The orderly fashion of God is evident in the Bible. Thus, Christians should model worship after the God who is the subject (the one who works) and object (the one for whom work is completed) of the faith. Believers must bear in mind that while an action could seem spontaneous to humankind, it is always planned and ordered to God. Proverbs 16:9 reads, “The heart of man plans his way, but the Lord establishes his steps.” Consider Abraham’s willingness to sacrifice Isaac. Is it possible that God did not know an animal sacrifice would be provided and that Abraham would indeed need to kill his own son? Absolutely not! While, to Abraham, his obedience could have seemed random or unordered, the act was pointed and meticulous to and by God himself. Therefore, in Christians worship, preparation should be the rule, not the exception. While spontaneous moments surely occur in God-honoring worship, my contention is that they are rarer than perhaps realized. As the gap between so-called high and low church worship has narrowed over the past decades, it has become clearer that planning yields many advantages; yet, God still uses the preparation of his saints. God’s work is ordered; he, thus, should be the model by which God’s people plan their worship.

The Biblical Model Reveals the Good in Formulating Plans While Being Aware of God’s Constant Guidance

            Scripture testifies to a model that is orderly and simultaneously relies on a keen awareness of God’s presence and guidance. Consider Paul’s missionary journeys. They were planned, pointed, purposeful, and ordered; yet, God often changed Paul’s plans throughout his life, e.g. shipwrecks, prison, etc. Eventually, Paul was martyred for his faith. While that surely was not his goal, he eventually knew it was coming and followed the leadership of God. In Acts 16, Paul plans to preach the gospel in Bithynia; nonetheless, the Spirit of Jesus would not allow them to do so; thus, Paul was given a vision to preach the gospel in Macedonia (Acts 16:6-10). While Paul prepared and planned, God had other plans. Mindful of the fact that God’s plans are not random but predetermined, to humankind, his plans could certainly come at unexpected times and cause preparations to shift. This was the case for Paul. Such a shift, however, does not imply the norm but rather a miraculous occurrence. Throughout Scripture, God’s people make plans and preparations but are often led in unexpected directions. Such action does not negate the importance of formulating plans. In Christian worship, preparation should be the norm and that through which the Holy Spirit works; yet, believers (particularly those in leadership) should be ready to follow God’s leadership when he seemingly changes (at least in human minds) those plans. Scripture points to a God who is ordered and prepared and expects his people also to be so while also remaining flexible and in tune with the Holy Spirit’s leadership in such a manner that seemingly unexpected nudges become shifts in already made plans. In such cases, believers should not be rigid or timid but should trust that because God is leading, he is also providing, i.e. God equips his people where he calls them. Nevertheless, God’s people should not dismiss the importance of preparation according to Scripture.

Liturgy Is the Historic Pattern of the New Testament Church

            Regarding worship, liturgy has been the historic pattern of the New Testament Church including during the time of the Apostles. Documents such as the Didache reference such a fact. Order and preparation was vital to the New Testament Church and has been an important part of the church for centuries. While many have taken preparation to an unbalanced extreme, the rule has been that preparation yields good for God’s people. Worship is the most important act the church accomplishes. In fact, all missional activity exists because worship does not. Therefore, worship should be treated with utmost priority. People offer careful preparation to other activities of life, e.g. legal matters, marriages, athletics, academics, etc. Why then would God’s people choose to approach God with less than careful provision? Without fully advocating for only utilizing historic liturgy, the point is that preparation is good, godly, and necessary in Christian worship.

ADVENT AND THE SECOND COMING

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ADVENT AND THE SECOND COMING

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.

Brief Overview of Interpretations

            The goal here is not an exhaustive eschatological study but rather a brief overview of the common perspectives on the return of Christ. There are three primary views of Christ’s return, all with respect to the meaning of the millenial reign. I will briefly discuss each view so that there is a spacious understanding.

First, there subsists the postmillennial view, which suggests that Christ will return after an unrelenting advance of the gospel in the world, i.e. Christ reigns not only from heaven but also on earth. Some scriptures that support this view are Psalm 2, Isaiah 2:2-4, Matthew 13, Matthew 28, and John 12. Known theologians who hold this view are Jonathan Edwards, B.B. Warfield, Greg Bahnsen, and Kenneth Gentry. A unique aspect of this view is that many elements hold levels of disagreement even within the same eschatological camp. For example, there is disagreement over whether the millenial reign is a literal thousand years or simply an extended frame of time. Additionally, some postmillennial theologians argue that Satan was bound by Jesus (similar to amillennialism), while others would argue it remains a future event (in agreement with premillennialism). A postmillennial view does not include the concept of a rapture, as Christ’s second-coming and the rapture are one and the same. The postmillennial position also agrees with amillennialism in that the church is the fulfillment of Israel.

            Another commonly held view is the premillennial view. Most American Evangelical ministers hold such a view, which argues that Christ will return before a millenial reign. Similar to the postmillennial view, there is debate over whether such a reign will be a literal thousand years or if such language is figurative, although, generally, those who hold a premillennial perspective interpret Scripture rigidly without much room for figurative language. Moreover, a subcategory of premillennial thought exists: dispensationalism, which teaches that God works in disparate ways throughout history depending on the timeframe or dispensation, of which there are seven. The current dispensational period would be considered the Age of Grace. Dispensationalists also propose a literal rapture of the church prior to the seven-year tribulation, while a historical premillennial view contends that such a rapture will occur after that tribulation timeframe. Supporting theologians are Wayne Grudem, Robert Gundry, Ben Witherington III, and Craig Blomberg. John MacArthur holds a dispensationalist premillennial view.

            A third viewpoint is the amillenial view, which suggests a figurative approach to the thousand years and does not support a literal anti-Christ. In this view, Satan has been bound by Christ; thus, the impact of sin has been greatly diminished. Amillenialism shares supporting scriptures with premillennialism, e.g. John 5:28-29, Romans 8:17-23, 2 Peter 3:3-14, and 2 Thessalonians 1:5-10. Known supporting theologians are Augustine of Hippo, Martin Luther, John Calvin, Louis Berkhof, C.S. Lewis, and R.C. Sproul.

            My aim here is not to advocate for one eschatological view or another but to provide a broad overview of perspectives. Many respected ministers and theologians throughout Christian history have fallen into various categories relating to end times. While it is good to understand various perspectives, it is more important to understand that the return of Christ is certain and we should be ready for it at all times.

Christian Connection to Ancient Israel in Awaiting the Messiah’s Coming

            A significant aspect of Advent, for Christians, is the connection to God’s chosen people in ancient Israel, for as such people awaited the coming of Messiah, so we also await Christ’s coming but through his Second Coming. We hold a substantial association with the children of Israel in the fact that we have been grafted into the chosen people (Rom 11). Advent, for believers, does not focus primarily on the First Coming of Christ but the Second Coming, for as Israel long-awaited the coming of Messiah, God’s people now yearn for his Second Coming. Israel, a people in bondage, broken, tortured, and hated, longed for the one who would come to save them, although their idea of such a person was vastly disparate from the one who is truly Messiah, Jesus Christ. We also await the Second Coming of Christ as a people who live in exile and are but sojourners in a foreign land. When a Christian prays for the Lord to come quickly, it is an Advent prayer; when believers see the utter evil in the world and long for a better place that is home, it is an Advent longing; and indeed, when the church sings of God’s reign on earth, it is an Advent proclamation that realizes a world where Messiah reigns and evil is banished much in the same manner Israel longed for a savior. That savior has come and is here; yet, he will also come again to take his people, his heirs, to rule with him. Advent points to the Second Coming so that God’s people may rejoice in the hope that presently exists.

How Should a Realization of Advent Impact Christian Life and Worship?

            The realization of Advent should not be misunderstood or dismissed. Current trends suggest a falling away from the hope of Advent. More churches seemingly dismiss the importance of Christmastide in their church year and subsequently separate altogether from Advent celebrations. Both are vastly important; yet, Advent offers a deliberate way to worship Christ by honoring the promise of his Second Coming. In a hopeless world, Advent offers hope, which is certainly foundational to Christian worship. As believers worship in the coming weeks, my prayer is that Jesus would be magnified and hope offered to the church by remembering not only his First Coming but also the hope found in the surety of his Second Coming.