EMOTIONS IN WORSHIP

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EMOTIONS IN WORSHIP

            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.

Should Emotions Play a Role in Christian Worship?

            Artistic stratagems are utilized to evoke and even arouse human emotions continuously, e.g. music in movies. Aesthetics are powerful tools; should such attempts, however, be made in juxtaposition with Christian worship? Without dismissing the necessity of emotions in Christian worship and without elevating them to an unnecessary and selfish level, my answer to this question is yes. Emotions should surely play a significant role in worship, for God created human emotions and designed them to be used for the benefit of his people and to the glory of his name. Like other aspects of human life, however, emotions may be utilized for honor or dishonor and, in fact, seem to often be used for the latter. One might point to Paul’s definition of love (1 Cor 13) and suggest that emotion is nowhere to be found; yet, emotion is unwaveringly connected to action throughout Scripture, e.g. delight (Ps 37:4), affection (Rom 12:10), anger (Ps 37:8), and joy (Ps 5:11). To deny the necessity of emotion is to effectively deny its existence, which would be a lie. I am reminded that even when Elizabeth visited Mary, John the Baptist, within her womb, leaped for joy (Luke 1:41), for Mary carried the Savior of the world within her own womb. Emotion then plays a significant role in many biblical accounts and in the context of Christian worship, e.g. throughout the Psalms. In its simplest form, therefore, the answer to the first question is yes, emotions should play a role in worship.

What (or Who) Should Be the Source of Emotions in Worship?

            Beyond the resounding affirmation that emotions should play a role in worship, believers must determine to what extent. A seventeenth-century theory called the Doctrine of the Affections suggested that artistic works could represent or even control human passions and emotions. Perhaps, in a modern context, many churches attempt to regulate or influence human emotions by the aesthetic devices used in worship, e.g. music (including tempo and style), lighting, etc. If the answer to whether emotions should play a role in worship is an emphatic yes, how then do Christian measure the extent to which emotions should be utilized? Jonathan Edwards perhaps offers the clearest answer to this question. He writes: “I should think myself in the way of my duty to raise the affections of my hearers as high as possibly I can, provided that they are affected with nothing but truth, and with affections that are not disagreeable to the nature of what they are affected with.”[1] Thus, the answer to the question centers not around emotions themselves but the source of emotion, which should be not the aesthetic contrivances employed but the one for whom they are employed, namely triune God. Leaders of worship should strive to destroy any tool that manipulates human emotions in worship so that the glory of God is seen and God himself is the only one who regulates the emotions of God’s people in worship.

What other Human Elements Should Be Present in Christian Worship?

            The heart often represents the seed of the emotions in biblical literature. It is no coincidence that the greatest commandment (Mark 12:30) teaches to love God with the heart, soul, mind, and strength but begins with the heart. Emotions then are central to honoring God, particularly in the context of corporate worship. Nevertheless, other elements are involved, e.g. the soul, the mind, and the strength. The Apostle Paul, after instructing the Church at Corinth to employ orderly worship, says, “I will pray with my spirit, but I will pray with my mind also…” (1 Cor 14:15). There is seemingly an overemphasis of the heart in Christian discussions. While the heart is substantial in the greatest commandment and in acts of worship, the heart must be complemented by soul, the mind, and the strength. Christians must live (and worship) with a constant realization that the human heart is evil and deceitful above all things (Jer 17:9). While uninhibited worship is right and necessary, the concept has perhaps been distorted to be tantamount to emotional worship that excludes the mind, i.e. the heart overrides other areas of human involvement. God-honoring worship, however, must include a delicate balance of other elements besides emotions. Moreover, it is the responsibility of worship leaders to guide God’s people in such a manner that emotions are present but not exaggerated.

How Should Churches Balance Emotions and Other Necessary Elements in Worship?

            Understanding that emotions are imperative in Christian worship and that emotions must be steered by God himself rather than the aesthetics of the worship gathering, churches should ascertain how to balance emotions and other necessary elements. To aid in such a task, I have three suggestions that, if implemented, will help tremendously in balancing emotion with other elements necessary for God-honoring worship.

            First, worship leaders must read and understand the congregation. Without crafting worship gatherings to conform to the desires of people, worship leaders should be aware of what congregants need, even if the congregants themselves do not know, which could certainly include violating the wishes of the people. Nonetheless, such an understanding could bring God’s people to a place where he can move and work in their lives in as magnificent way that otherwise would not have happened.

            Secondly, worship leaders should ensure that every element of the worship gathering has a purpose. For example, music should not be used as mere filler or prayers to merely kill time and fill space. Each element should hold a specific purpose designed to play an important role in the entirety of the worship gathering; if the element does not have a specific purpose, it should be removed or modified.

            Thirdly, worship leaders should strive to create a dialogue with the content of each worship gathering, i.e. worship gatherings should not be compartmentalized to individual elements, e.g. music (including individual songs), sermon, invitation, etc. All aspects of worship should center around an evident dialogue and theme; all parts should tell a singular story of God and his people. I would even suggest that the gospel narrative should be told through every worship gathering. Christian lingo often separates sermons and the Eucharist from worship by forcing the term, worship, to be synonymous with music; yet, messages and sacred acts such as the Eucharist and Baptism are assuredly vastly important parts of worship. To engage in a singular dialogue then, the elements of worship should not be compartmentalized and separated from the entirety of the gathering. Consider the worship gathering as one event, a seamless dialogue (and narrative) between God and his people.

            If churches endeavor to approach worship with these three suggestions in mind, I believe the balance between emotions and other aspects of Christian worship will be ameliorated magnificently.

Worship: An Experience, Not a Feeling

            Christian worship should be considered an experience more than a feeling. While feelings may surely arise during the process of worshipping God, an experience ensures life-change, while feelings do not. Feelings are fleeting and temporary while experiences change hearts and minds. God’s people must measure their emotions in worship against what the mind knows, what the soul experiences, and what the strength faces. The standard is God’s word; if anything violates the truth of Holy Scripture, Christians are to steer clear of such items. In conclusion then, emotions are necessary and good in Christian worship. Nonetheless, a balance exists between emotions and experience. It is the role of God’s people and especially those who lead in worship to safeguard worship gatherings that do not manipulate human emotions but rather allow the Holy Spirit to conform the emotions of God’s people to points of life-change. Such conformation is the balance of human emotion in Christian worship and should be treated sensitively by local churches.

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[1] Jonathan Edwards, Works, 4:387.

THE PREEMINENCE OF THE SON

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THE PREEMINENCE OF THE SON

            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 Son Is Eternal

            Paul’s letter to the Colossians offers clarity on who Jesus is. Certainly, Jesus is God incarnate; yet, the humanity of Jesus must never overshadow the deity of Jesus, for he is God, i.e. the Son was present and involved in creation order, for he created everything himself. The Apostle Paul contends that all things were created by Jesus (Col 1:16). I was once asked if Jesus is eternal. After thinking for a short amount of time, I responded by saying that the Son is eternal but since Jesus did not enter reality until the incarnation, his human form did not exist prior. A manifold doctrine, the concept that Jesus is God and, therefore, created everything is difficult for many people to grasp. Nonetheless, Jesus, hence forth, is eternal because the Son is eternal; yet, the Son is co-eternal with the Father and Spirit, for he has always existed as God. Jesus then is preeminent because he is the Son and, thus, eternal.

The Son Is Provident

            Jesus’ preeminence is also evident in his providence. Paul argues that the Son holds all things together (Col 1:17). Such a statement stalwartly reiterates Paul’s argument that the Son existed before all creation (Col 1:16) and was not created, i.e. there was never a time, as Arius argued, when Jesus did not exist. Providence, however, should be considered differently than is commonly discussed. Christians tend to speak of God’s providence in terms of his provision and catering to human desires, as if God could not be provident if circumstances do not fit human expectations and comfort. For example, God is considered provident when he heals someone or provides financial needs; God, nevertheless, is provident irrespective of such actions. God is provident when someone dies, although loved ones prayed for healing; God is provident when bills are late, although prayers for financial provision were plentiful; and certainly, God is provident when human expectations are not met. It is, in fact, selfish and wrong to blame God when situations go awry, as if humanity deserves God to respond according to expectations because his chain was jerked. God is provident; it is who he is. Christians would be wise to remember the words of Paul in suggesting that all things are held together by Jesus Christ. Further, such truth should comfort God’s people, for no matter how dire the situation, Jesus controls everything. Believers may rest in such assurance and worship God boldly because of it.

All Things Proceed from the Son

            Because Jesus is God, created everything, and all things are held together by him, all things proceed from him. The question then is not whether Jesus created and controls all things but his purpose in doing so. In Christian theology, perhaps, the most basic and fundamental truth is that of God’s glory, i.e. everything exists and was created for God’s glory. Therefore, believers should find joy in the fact that anything which occurs in life occurs to glorify God. When trials are present, something is happening, i.e. difficulties are not meaningless but hold a purpose in the overarching purpose of God’s glory. Paul says that all things are through Jesus and for him. In fact, Paul argues elsewhere that all things are from God, to God, and through God (Rom 11:36). Everything then proceeds from the Son and by his allowance. Christ is first before all creation (Col 1:18) and, as God himself, created everything and allows all things to exist. All things then proceed from God the Son and center around his work. Christian worship is christocentric because everything centers around Jesus. In this manner then, the Son is preeminent and should be worshipped in a way that the centrality of Christ is exceedingly evident.

Christian Worship Centers around the Son

            Everything in Christian life centers around the Son. Certainly, worship is trinitarian; yet, the Son is the center even of gospel work, for the Son subsists as the mediator between God and humankind and indeed between all gospel-oriented activity. Christ then is preeminent. When God’s people gather to worship, all activity is employed to the glory of the Father, through the Son, and in the power of the Spirit. Worship then is trinitarian and yet christocentric. Paul directs the reader’s attention to the centrality and preeminence of the Son in Colossians 1; Christians worship, therefore, should be pointed to Christ’s accomplished work and his continued providence. Without the preeminence of Christ, all human endeavors are futile. It is, Christ, however, who makes it possible for believers to worship God boldly and without hindrance. Paul presents the case for the preeminence of Christ. Believers now may experience it in corporate worship and in their own personal lives. Everything centers around the Son, for he is preeminent.

IMPLICATIONS OF THE ASCENSION

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IMPLICATIONS OF THE ASCENSION

            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.      1. The Ascension is important because it is biblical.

2.      2. The Ascension means that Jesus presently understands his people.

3.      3. The Ascension means that Jesus’ resurrection is absolute and inarguable.

4.      4. The Ascension means that God is now human.

The Ascension Is Biblical

            Christians should recognize the importance of the Ascension because it is biblical. Too often, Christians seemingly negate many biblical events and passages to maximize the importance of others, e.g. Christmas and the Resurrection. Nonetheless, every word of Scripture is crucial to the Christian life and is a valuable part of what God has given his people for life and for godliness (1 Pet 1:3). The Ascension is no different. While Christ’s birth, death, and resurrection are certainly essential elements of the Christian faith, so is everything else that occurred in the life of Christ and, in fact, every word of the Bible. No word of the Bible is more important than another; every word is a portion of the word of God. In fact, the words Paul spoke are equally as important as the words Jesus spoke because they are all parts of the word of God, which is why many Bible translators have begun getting rid of red-letter editions. Since every word of Scripture is equally important and the events in the life of Christ are crucial, Christians should not only remember his birth, death, and resurrection but should also live in the reality of every aspect of his life including the Ascension. Living in the reality of the events of Christ’s life allows God’s people to be transformed by him in a present reality. The Ascension then is important because it is biblical.

The Ascension Means Jesus Presently Understands His People

            The author of Hebrews writes:

Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need (Heb 4:14-16).[1]

An astonishing veracity of the Ascension is found in the fact that while God the Son surely walked this planet as a human and, thus, could empathize with humanity’s weakness and struggles, he also ascended in glorified human flesh and, therefore, still empathizes with and understands humanity. To consider God, the creator of the universe, to be the same as humanity is an amazing concept and reality. It is not only that Jesus once could sympathize with humanity; he presently does because he is presently human. Jesus did not float into the heavens and become a spirit but ascended as a resurrected human and currently sits at the righthand of the Father interceding on behalf on his people (Rom 8:34). Jesus understands the struggles people face; Jesus understands sadness; Jesus understands weakness; Jesus understands temptation; yet, he was perfect in all of it. He understands and yet he conquers, which is why God’s people need him. The Ascension should comfort us to know that God is human and understands us.

The Ascension Means That Jesus’ Resurrection Is a Fact

            The Ascension offers inarguable proof that Jesus rose form the dead since so many people observed him following his resurrection. Jesus walked the earth for forty days after he rose and then ascended into the heavens prior to the Holy Spirit being freely poured out on his people ten days later (Pentecost). The Apostle Paul says that Jesus appeared for five-hundred witnesses after his resurrection (1 Cor 15:6). In a court of law, one witness would be sufficient evidence; five-hundred would be absolute. Without belaboring the point or offering the countless explicit details that oppose any argument against Jesus’ resurrection, suffice it to say that staging a resurrection would have been close to impossible, i.e. only a real resurrection could have worked. Moreover, if Jesus did not rise from the dead, hundreds of millions of Christians have been martyred for a lie, which would have been even more difficult in the early church, a time so close to the resurrection of Jesus. Jesus’ appearances and his ascension after his resurrection inarguably point to a living God in Jesus Christ. He rose, walked the earth in human flesh, and then ascended to the Father. The Ascension puts an exclamation point on the fact that Jesus lives.

The Ascension Means That God Is Now Human

            In the Ascension, the incarnation of God is vividly seen. No other major religion includes 1) a God who is still alive and 2) a God who has become human. The Creator became as one created, for although Jesus is still God, he took on the form of a lowly human and still subsists the same. Jesus lived as a human, died as a human, rose and walked this earth as a human, and then ascended as that same human, although glorified. In fact, Thomas was able to touch the scars of Jesus (John 20:24-28) and his people will one day behold the scars in his hands and feet. The scars of Jesus point to not only the reality of his suffering but of humanity’s sin for which he died; yet, Jesus now serves as an advocate on behalf of his people. The only reason Christians may approach the throne of God boldly is because when the Father looks upon his people, he sees not the filth of their sin but the righteousness of his Son. God’s wrath was poured on the human flesh of the Son so that his people did not have to endure it. Jesus, therefore, now exists not only as God but also as human and intercedes for his people. The Ascension reveals this astonishing fact.

The Ascension Matters

Some may not think the Ascension is an important recognition; yet, the ascension of Christ in human bodily form matters tremendously; it is of utmost importance. Why does the Ascension matter and why should Christians care about it? It matters first because it is in Scripture; thus, it is equally as important as anything else in the Holy Bible including the Resurrection. Further, it matters because Jesus ascending as a human man means that, as the author of Hebrews contends, we still have a great High Priest who sympathizes with human weakness and mortality, i.e. it is not only that he once could sympathize with us but he literally still does. The Ascension matters because we are reminded that Jesus not only lived but he still does live in the flesh and will one day return in the same.

I recently read a quote by Fr. Kenneth Tanner, which reads:

The Ascension means that God the Son is forever embodied in the flesh and blood and bones that Mary gave him; that his wounded humanity is present where God dwells, and God is present everywhere. Everywhere.

The Ascension means that a human, Jesus of Nazareth, is now part of what it means to be God and that this state of affairs goes on forever. For God to hate humanity (or any human), God would have to hate himself.

The Ascension means that created human nature is now seated at God's right hand and that no one needs to impatiently grasp for divinity again, for Christ has divinized human nature; creatureliness is now godliness in Jesus the Son and we truly participate in that union.

The Ascension means that by the Spirit Christ is still present in the world via his body, the church. It is Christ himself who acts and speaks when the church proclaims the gospel, heals the sick, visits prisoners, cares for the poor, celebrates the Eucharist, gathers together and so on. Jesus is the head of his body now, and we are now the fullness of Christ in the earth.

The Ascension means that Christ is elevated to Lordship of all things. Jesus is Lord and all temporal rulers and spiritual powers are judged as inadequate, as false gods. There is no Lord for the Christian but Jesus.

The Ascension means that Someone who knows what it is like to be a limited by time and embodiment and hunger and anxiety and rejection and torture and pain and betrayal and thirst and contingency—who knows being human from the inside out—is present in God when we pray (with all of our limitations), and this Someone knows our every petition and our every experience from the inside before we ask.[2]

            The Ascension matters. Praise God for his Ascension.

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[1] ESV.

[2] Tanner, Kenneth. “The Ascension Means.” Facebook, May 28, 2017. https://www.facebook.com/search/posts/?q=ascension.

"LOVE IS MY SONG" COMMENTARY

This is Dr. Jones' commentary on his hymn, "Love Is My Song."

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

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

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.