Jonathan Michael Jones Blog: 2023

Friday, December 1, 2023

ADVENT AND THE SECOND COMING

Audio for the following may be found here. You may also listen to podcast episodes here.

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.

Tuesday, October 31, 2023

WHEN CHRISTIANS SIN BIG

Audio for the following may be found here. You may also listen to podcast episodes here.

WHEN CHRISTIANS SIN BIG

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.

What the Sinner Should Do

What to do when Christians sin in a seemingly big manner has two primary components to it: 1) what the sinner should do and 2) what other believers should do, i.e. how they should respond. Both should be handled in a biblical and merciful manner; yet, both are disparate in many respects. The sinner must focus on their own sin, how it occurred, and what to do moving forward. There are four imperatives the sinner should employ upon committing any sin but especially those of a seemingly greater magnitude.

Meditate on the Seriousness of Sin

Consider the seriousness of sin. It would be a grave mistake to write off sin as if God is not concerned with it, for, in fact, sin is what separates all of humankind from the holiness of God. No matter how big or small, human nature is replete with sin, i.e. while humans have choice, the choice is always sin apart from Christ. Any good that comes from any person in human history is a result of the goodness of God and nothing else. Further, sin is the obstacle that separates humanity from God, whether a big sin or a small sin. Sin is serious so rather than making excuses for why we sin, we should wage war against it. When war is waged, the seriousness of the enemy is realized and all available resources are utilized to defeat it. Believers should perpetually realize the seriousness of sin and the fact that all humans are equally depraved. The person who merely tells a small lie is as equally depraved as the person who murders, for everyone is conceived in the same nature: complete sinfulness. It is a serious matter, for the God and creator of all gave his very life to pay for the atonement of his people.

Confess

When one sins, he or she should confess both to God and to others. Confession to God is not necessarily asking for forgiveness, for God has already forgiven his people; yet, it is acknowledging human nature and weakness and confessing the fact that God himself is the greatest need of all humanity. Moreover, confessing to others not only allows for a clear conscience but also accountability, which is vital to the thriving Christian life. Confession then is a crucial action when someone sins.

Determine the Reason

Yet another step in the process to reconciliation for the sinner is to determine the reason for the sin. What is the root cause? Often, we see the smoke without extinguishing the fire. I will even suggest that pride is often the root of many sins. It is likely not the only root cause; nonetheless, it is likely the root of many sins. Ultimately, sin is humanity deciding for themselves that an action blatantly against the character of God is deserved and right. Humility, however, demands a realization that nothing of the sort is warranted and that everything possible must be aimed in defense at such an attitude. Without determining the underlying reason for committing our grave mistakes, the issue (and perhaps others) will continue to arise. Therefore, people must seek and determine the root cause of the sin so that it may be severed from their lives.

Preach the Gospel to Yourself

Another step the sinner must take is to preach the gospel to himself or herself. Understand that human nature is corrupt and sinful but that in Jesus Christ, there is forgiveness. This means not to dwell on what was done but receive God’s forgiveness and move forward. The gospel certainly includes the truth that humanity possesses a sinful nature; nevertheless, a substantial part of the gospel is also the fact that God loves to forgive. Weep for the sin; yet, rejoice for the forgiveness and salvation.

What Christians Should Do

Although other people may not blink at the thought of a small sin, there is perhaps some level of enjoyment (or at least curiosity) in big sin. When that drastic moment occurs in one’s life, many people are quick to judge. God, however, does not judge his people’s sin but forgives them. In the same manner, believers should forgive others for their sin, aid them in recovery, and see them through to restoration. Here are three key elements involved in Christians’ response to the big sins of others.

Pray

Prayer is perhaps one of the most underrated actions in the Christian life. In a society that writes off prayer as useless,[1] the discipline is likely one of the most important actions in which a believer can participate. A professing Christian who does not view prayer as important is a person who desperately needs to check their own faith, for prayer is not only explicitly commanded in Scripture but is also the power supply for God’s people, the church. When another brother or sister sins in a grand manner, e.g. a public act of betrayal or behavior, a Christian’s first response (although often is judgment and gossip) should be to pray. Let us be people who go against the grain of society and even the Christian subculture by refusing to gossip (as if receiving pleasure from someone else’s failure), judge, and perpetuate the sin of others but rather encourage and pray for such people. No one is beyond falling in a magnificent way; thus, Christians should be the first to help brothers and sisters who fail rather than making the situation worse for them.

Confront Brothers and Sisters When Necessary

If necessary, Christians should confront brothers and sisters living in sin. Although a slight difference subsists between blatant sin and personal convictions, there are surely times when believers need the confrontation of others to restore their spiritual relationship with God and with other believers. Confrontation, however, does not mean dismissal or anonymity; confrontation means a loving admonishment. Such love in admonishment is a key difference between the approach of the world and the approach of God-fearing Christians.

Follow Matthew 18

The model for how to handle a brother or sister living in sin is Matthew 18. Especially if one has sinned against you, Jesus commands his followers to go to such a person with two or three others (brothers and sisters) so that a charge is witnessed. If the sinner refuses to listen, then and only then is the wronged individual to go before the local church. What this means is that any discussion of the perpetrator prior to this point is sin. How often, however, do we see the sin of others discussed in circumstances that clearly violate Matthew 18? May we be people who do not operate in such a manner. If the sinner refuses to listen even upon being brought before the local church, Jesus says to let him be as a Gentile and a tax collector (Matt 18:17). Perhaps, a commonly misunderstood command, such a statement does not mean that believers are free to treat the brother or sister with disdain, for what is the purpose of the Gentile and tax collector here? It is that of love, forgiveness, and restoration. Therefore, Jesus is not saying to merely dismiss such a person and have nothing to do with them ever again but rather to continue praying for them and loving them with the goal of restoration. There are the steps Christians are to take toward one who sins, especially against them.

Always Deal in Mercy (Because You Need It Too)

In all dealings with sin, Christians should always handle them with mercy. I must constantly remind myself that I need mercy too. When someone sins in a large way, I must first examine my own heart and remind myself that I am not beyond making such mistakes. In fact, the day will likely come for all of us when we need equally as much mercy from others. God has already exhibited the greatest quantity of mercy by his gift and sacrifice on the cross. We all require his mercy; our response to the sins of others then demands that we too offer such mercy. We have been given much and are expected to give much in return. In all situations of great sin, remember that God’s grace is greater and that, in view of his grace, we must always deal in mercy.

[1] Such a statement is assessed from observations of prayer’s dismissal by society at large, especially during crisis situations, e.g. mass shootings, natural disasters, etc.

Sunday, October 1, 2023

THE FULLNESS OF CHRIST

Audio for the following may be found here. You may also listen to podcast episodes here.

THE FULLNESS OF CHRIST 10/01/2023

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.

Jesus Is Complete; We Are Not

The Apostle Paul contends that God’s people are continuously being made into the image of Christ and, in fact, being transformed from one degree of glory to another (2 Cor 3:18). Such a process is often referred to as progressive sanctification. The idea is that although humanity is woefully sinful and battles against the nature of the flesh, Jesus Christ begins a process of change upon one’s salvation and a process that will continue until that person is with Christ. The battle against the flesh is real and should not be taken lightly. In fact, I would argue that the war waged between flesh and spirit is even more real than the physical battles we face daily, for the spiritual battles are eternal, while the physical battles of this earth are merely temporal. When we fail, make mistakes, and sin, we should be encouraged by the fact that Jesus is changing us, the evidence of which is our pattern throughout life. Certainly, believers make mistakes, for everyone holds a fleshly nature; yet, one who is a Christian sees the pattern of sin decrease as he or she becomes more like Christ.

Christ is not the map to the treasure; he is the treasure; he is the prize. He and he alone is complete. Therefore, receiving his fullness is to become like him. Even at our best behavior, it is but a piece (and a small piece at that) of fullness of righteousness. Jesus alone is full and complete so any fullness we obtain is the result of Christ’s fullness. We are his; in his fullness, Jesus makes us like him, i.e. we receiving his fullness.

All Aspects of the Gospel Point to Christ

All aspects of the gospel point to the person and work of Jesus Christ. This includes the gospel message found in the Old Testament, for even the covenants of old point to Jesus Christ the Messiah. Paul says that Jesus is the new and better Adam (Rom 5:12-21). Without seeing typologies where they do not exist, consider that the entirety of Scripture revolves around the Messiah, Jesus Christ. Thus, Jesus is surely the new and better Adam; yet, he is also the new and better Moses; he is the new and better David; he is the new and better Esther.

Consider the vast accounts found in the Old Testament text; those accounts point to one who would come who is better and offers a better way. Therefore, while Moses led the people of Israel out of bondage, one would come who would lead all of God’s people from the bondage of sin in a better way. While Esther is responsible for saving her people, the Jews, from sure destruction, Jesus saves all his people from the eternal wrath of the Father. These Old Testament (and New Testament) people who accomplished incredible works through God are merely types of the token to come in Jesus Christ. The miracles present in the Old Testament are partial compared to what is found in Jesus Christ. All blessings received on this earth are partial; yet, God’s people will experience the fullness of knowing Christ and worshiping him (1 Cor 13:12). In Christ is fullness and a fullness to which believers now have access. We may live and rest assured that the fullness of God is ours in Christ.

Jesus Is God

To consider the fullness of Christ is to consider his position as God. The entirety of John 1 suggests that Christ is equal to the Father, for Jesus the Son is God. Other biblical accounts reveal people who were simply used by God, e.g. Moses, Abraham, Elijah; yet, only Jesus Christ is God himself. To know Jesus then is to know God. Reading Old Testament accounts of people God used in mighty ways, e.g. Moses, Abraham, David, etc. gives a glimpse into him who would come as the Messiah, for those mighty men of God are but types of the token. Fullness is found only in Christ. Even when God uses his people today, a significant reason many understand that the works completed are not of themselves is because fullness is only found in Jesus. In fact, Christians can do nothing apart from Christ. It is Christ’s imputed righteousness alone that allows believers to accomplish work for God’s kingdom. Anything done apart from Christ is lacking, for he alone is God and he alone is complete. The fullness of Christ, therefore, acknowledges that Jesus is God and nothing is done apart from him.

Only Jesus Satisfies

As Christians, considering these aspects of Christ’s fullness offers a plurality of truths; yet, perhaps, the most personal truth in contemplation here is the fact that Jesus alone satisfies. As worshipers of God, it is vital that we realize a God who completely satisfies as nothing and no one else is able. When we try to find satisfaction in anything or anyone else, such an object becomes an idol; God fosters worship from his people, which means that Christian satisfaction must only be found in him.

Such a truth is personal because so many have discovered it through searching for satisfaction in other places or people. Anything but Christ that might quench a temporary longing may only be partial. Money is partial, but Jesus fully satisfies every need. Human affection is partial, but Jesus fully satisfies all desires of love. Knowledge is partial, but Jesus offers infinite and abounding wisdom that may never be found in human devices. Everything else is partial, but Jesus is full and fully satisfies. To experience the fullness of Christ then is to know and understand that he alone satisfies every desire the human heart has and not in a mere temporary manner but eternally. Because of this, God’s grace abounds and is abundant in our lives, i.e. grace upon grace, which could never be replicated or overwritten. Jesus satisfies; God’s people have received his fullness; let us then live in such joyful reality.

^{^[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.

Monday, August 28, 2023

THE DOCTRINE OF ADOPTION AND ITS EFFECT

Audio for the following may be found here. You may also listen to podcast episodes here.

THE DOCTRINE OF ADOPTION AND ITS EFFECT 09/03/2023

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.

Foundation and Details

In Reformed theology, known in Latin as the ordo salutis (order of salvation), adoption is regarded as a step immediately subsequent to justification. The ordo salutis includes election, foreknowledge, predestination, redemption, regeneration, justification, sanctification, and glorification. Without detailing the order of salvation and its nuances (since such a topic is not in the scope of this material), the underpinning concept to understand is that one’s change or regeneration occurs after the point of redemption, i.e. salvation happens to individuals passively, not actively; that is to say that the work of salvation is objective since it is employed by God himself; no part of salvation holds a basis of human intervention.

In physical adoption, parents take the responsibility of a child that is not naturally their own. In the same manner, God holds the responsibility of his children and their own spiritual maturation and protection. Physical adoption has, in Christian discussion, been discussed as the visible gospel, for physical adoption displays what occurs in a believer’s life when he or she becomes a child of God: God takes one who is not naturally his (and, in fact, is opposed to him and undeserving to be his) and adopts such a person as his own child. When physical adoption occurs then, believers should rejoice and understand it as a picture of the gospel of Christ, for all believers are adopted (Gal 4:5, Rom 8:15, Eph 1:5).

Every Child of God Is Adopted

It should be recounted that every child of God is adopted; there is not such a person as one who is a natural child of God. In fact, human nature is not as children of God but as radical God-hating opposers of him. A New Age idea is that all people are children of God; all people are creations of God; yet, only those who are found in Christ and in right relationship with him are children of God. In the physical realm, one might (incorrectly) assume a natural child to be more important than an adopted child; nonetheless, in New Testament culture, when a child was adopted such a person held more rights than one who was a natural child. New Testament adoption signifies the complete abandonment of a child’s status and way of life prior to being adopted. In New Testament culture, at the point of adoption, a child became not only the responsibility of the parents but also connected with the parents in a way that could not be broken. An adopted child was under the protection of his or her adoptive parents and held even greater rights than his or her siblings who were of the same bloodline as the parents.

God has adopted people whose nature is sin and has taken responsibility for his children’s growth, well-being, and fundamental transformation. It is, however, a spiritual transformation that only occurs by God’s employment himself, i.e. no part of salvation is the result of anything a person does; this includes the decision to follow Christ. The decision to follow Christ is the result of and happens subsequent to God’s redemptive work. While a common idea might be that people decide to follow Christ and then he changes them, such an order does not reflect that of Scripture.

Every child of God is adopted; thus, believers should count it an undeserved gift to be a part of the family of God. God, not needing people or having sufficient reason to save anyone, has chosen and adopted his children. Such a magnificent reality should foster praise in the lives of God’s people.

Through Adoption, Gentiles Are Grafted

God’s children are adopted and a grafting process occurs, which makes them people of God. While the people of Israel are revealed to be God’s chosen people in Scripture, through the New Covenant in Christ, many more who are not part of Israel are grafted into God’s family. Without Christ’s mediation, there would be no hope of eternal life for anyone. Though Gentiles, God’s people hold the same rights and are found in the same covenant as God’s chosen people, for now they are also God’s chosen people. Speaking of God’s chosen people, due to Christ’s mediation, is to also speak of the Gentiles grafted into God’s family, i.e. Christians are now on the same plane as those of whom Scripture speaks as the chosen people of God: Israel. Christians (not just Jews) and God’s chosen people are synonymous.

Such an amazing feat did not occur, however, without God adopting his sons and daughters. It is through the spiritual reality of adoption that people not born as Israelites are among the chosen people of God; they are grafted into such a family.

God’s Children Are Heirs and Hold the Same Rights

The Apostle Paul writes:

For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him (Rom 8:14-17).

The succession presented by Paul here is childrenàheirsàglorification (v. 17). Nevertheless, the process begins with adoption (v. 15). The logical progression then implies that since God’s people are adopted, they are not only children but heirs and, therefore, hold such rights to glorification.[1] The truth of the believer’s position as an heir of Christ should never be taken for granted. Adoption should spawn gratitude rather than a sentiment of privilege, for adoption is not based upon what one has or has not done but rather only what Christ has done. By whom are God’s people adopted? Christ. In whom do God’s children reside? Christ. How are God’s children heirs? They are heirs because they are in Christ who is the one true heir; being one in him and one with him makes them heirs. Every benefit a believer holds is because of Christ. Thus, to know and believe that God’s children are heirs and hold the same rights is to simultaneously know and understand that without Christ, not only would they not be heirs but they would be utterly hopeless. Let us thank God for his adoption.

We Are Adopted; So What?

The doctrine of adoption is one of the most vital to understand not only in Reformed theology but broadly as a Christian, for its implications are eternal. Predicated upon an understanding that human nature is corrupt and totally evil, a proper understanding of spiritual adoption should cause believers to live with an emphatic gratitude and a reflection of God’s mercy. No one deserves the benefits and blessings found in Christ as heirs with him; yet, in Christ, we share in his inheritance as sons and daughters of the King. Understanding the doctrine of adoption should not cause believers to live with pride but rather with humility. The doctrine of adoption should not give believers a sense of entitlement but rather an eternal gratitude that fosters mercy toward others. Further, understanding the doctrine of adoption should produce an understanding of identity for God’s people. Children of God are undeservedly adopted and should live as such, i.e. every aspect of a believer’s life should reflect his or her new identity and progressive sanctification. Without adoption, no one would be a child of God; yet, in his great mercy, he has sovereignly adopted his people for his purposes. Therefore, may the children of God accomplish that to which they have been called and reflect the great mercy of the one who has called them.

[1] Such a statement does not negate the fact that Christians are undeserving of adoption; rather, adoption is viewed as even more miraculous since God has sovereignly adopted undeserving people. The believer’s position as an heir is not linked to what he or she naturally deserves but only to what Christ deserves since such a position comes from being found in Christ.

Friday, December 1, 2023

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