“Safe In The Arms Of God”

I love books. Books help me to learn and grow. Likewise, I like to make book recommendations. Today I am making book recommendation for anyone who has ever suffered through a miscarriage, a stillborn, or the death of a young child.  

One of the most devastating, tragic events we can experience is the untimely death of a child. Filled with emotional agony, many questions flood the mind of those suffering, namely the question “where is my child now?” In his book, Safe in the Arms of God, John MacArthur approaches this emotionally-filled question with the mind of a Bible scholar and the heart of a pastor. Yes, pastors and church leaders are called upon to offer hope and comfort to those who are suffering, but they must do so in a way that faithfully reflects God’s word. MacArthur’s attempt at this balance is beautifully achieved in this concise book. 

MacArthur shares an experience he had with a woman whose baby had just died. MacArthur offered comfort to the women by assuring her that her baby was in heaven with God. Afterwards, he questioned himself, “Had I spoken to her what could be supported by God’s Word? Or had I spoken to her only what I thought would calm and comfort her in the emotional desperation of that moment?”  This experienced spurred MacArthur to study what the Scripture truly taught about the death of children. 

MacArthur affirms that in the midst of depression caused by tragic events such as the death of a child, what individuals need is the truth of God’s Word. Followers of Christ must be adamant that our beliefs come from the Bible. The Bible must be the lens through which we view that world, even tragedy and suffering. MacArthur writes, “Those who are grieving deserve a compassionate answer rooted in the truth of Scripture.” 

Believing that life begins at conception, MacArthur offers six truths about every baby that is true regardless of the amount of time they live: 1) God knows everything about you before your conception, 2) God is actively involved in your life, 3) God will never cease to have knowledge of you, 4) God is never limited in His understanding, 5) God is your personal Creator, and 6) God personally planned your destiny. Each of these ideas is true of every living soul ever created. Since infants are truly people, whether or not they make it out of the womb alive, God has a purpose for them. He explains, “God created your child. God loved your child and continues to love your child. God’s purpose and destiny for your child are fulfilled perfectly, even if the child dies.” 

MacArthur’s desire is that parents would understand that God makes claim on all children. Speaking explicitly about the children sacrificed in Baal worship, MacArthur affirms, “The sacrificed children of Baal worshipers were not cursed or held guilty along with their parents for evil rejection of the true God. Though the parents were guilty, the little ones were innocent. God is just and will not punish the innocent.” (cf. Jeremiah 19:4-7)

At the same time, MacArthur recognizes he must remain consistent with other portions of the Bible and his theological understanding of salvation. Little children are not righteous in and other themselves. Nor should the term “innocent” be misconstrued that children are born without the stain of sin passed down from Adam (cf. Romans 5:12, 18) Using the infant son of Jeroboam as an illustration, MacArthur explains, “Whatever [the reason for God saving him], it was nothing that was meritorious for salvation (Romans 8:7-8); but God, being gracious, set His favor on the child and preserved him from the dishonorable death that represented divine judgment.” MacArthur reaffirms that salvation is only possible only through Jesus Christ. “God has chosen those who will be saved, including those who die in infancy. They are not saved not on their own initiative, but by His sovereign choice, through grace alone.” MacArthur is not claiming that babies who die in infancy go to heaven because they are somehow perfect; rather, they are among those whom Christ redeems through His sacrificial work upon the cross.

“Why did my child have to die?” MacArthur points out that the world is fallen and broken as a result of sin. Yet Christians can be sure that God is working in every circumstance and is bringing about good even when good is difficult to discern (cf. Romans 8:28). He concludes, “I do not know the precise reasons God allowed your baby to die, but I do know that if you will allow Him to do His work in you and through you, you will learn some eternally valuable lessons and grow in ways that are spiritually and eternally beneficial.”

At the emotional plea of a parent asking if they will see their child again, MacArthur doesn’t try to flood the moment with mere emotion but wants people to find hope in objective truth. He implores readers to examine their own hearts to discern whether they truly have faith in Christ.  He writes, “Your child will greet you in eternity one day only if you have believed in and received Christ Jesus as your personal Savior.” While other writers may be tempted to address this question differently, MacArthur does not want to give a false sense of security to anyone. Instead, he leads those who are suffering right to the cross of Christ.

The many accounts of people who have suffered the loss of a child make this book an approachable tool for those in such a situation. However, the strength of the book lies in the solid biblical foundation and astute theological reasoning. MacArthur not only offers biblical examples, but he applies solid exegesis to rightly understand what the text is saying and how it applies to the topic at hand.

This short book is packed full with biblical truth and pastoral comfort. MacArthur does an exceptional job at finding the balance between truth and peace. In fact, MacArthur correctly shows that truth brings peace. While the pain and suffering that people go through after the loss of a child may seem insurmountable, knowing Christ and His Word will guide those going through the healing process. MacArthur’s contribution to this difficult subject is a welcomed and needed resource to the church.

Add your voice to the conversation. Questions, concerns, clarifications can be sent to AskPastorJones@gmail.com.  

By Pastor Nick Jones
Maranatha Baptist Church
1320 E. Saguaro Dr. Globe, AZ
www.MBCGlobe.org
facebook.com/MBCGlobe

“By The Book”

“Some assembly required.” I have come to despise these words! However, I have accepted that fact that when we get new things for the kids, mom and dad are going to have to spend some time putting it together. I open the box, look at the pieces, and try to decide whether or not I can put it together without the instructions. Sometime the picture on the box is enough information. But sometimes it’s not and… I’ve learned the hard way.

            Similarly, last week we discussed the corporate worship of the local church and how the Bible must be the guide for every aspect of worship. This idea is generally referred to as the regulative principle of worship. Today, I’d like to open the instruction book, the Bible, in order to get a glimpse of this principle in action. 

            The easiest way summarize the principle is to say that local churches ought to read the Bible, preach the Bible, pray the Bible, sing the Bible, and see the Bible. Evangelical churches affirm that the Bible is the inspired word of God and is vital to the church, but the limited use of the Bible in every aspect of worship seems to be in opposition to such a profession. The Apostle Paul implored his protégé Timothy, “Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching” (1 Timothy 4:13). Churches should want the Bible to take center stage in the worship of the church because when the Bible is read, the voice of God is heard. Theologians Ligon Duncan and Terry Johnson explain, “Worship services in which the formal reading of God’s word is absent is a self-imposed famine of the word”. According to Johnson and Duncan, scriptural reading is not an option, but is precisely what God calls for in His word.

            Likewise, faithful Bible exposition should be at the center of Christian worship. While the landscape of American Evangelicalism would lead you to believe that music style and presentation is of the greatest importance, Dr. Albert Mohler agrees with the Reformers who “were convinced that the heart of true biblical worship was the preaching of the word of God”. Mohler defines expositional preaching as “preaching that takes as its central purpose the presentation and application of the text of the Bible”. This point is so vital to Christian worship because, as Mohler puts it, “God is most beautifully praised when his people hear his word, love his word, and obey his word”.

            Prayer, both private and corporate, has been an aspect of biblical worship throughout the history of God’s people. While worship is about hearing from God through His word, worship also entails calling out to God in prayer. Daniel Block explains how “prayer is essentially a verbal act of faith” as one is trusting that God hears and acts upon their prayers. Tracing a canonical picture of prayer, one can see examples of the various types of prayers given by different people including Abraham’s servant (Genesis 24:12), Moses (Exodus 32:11), and Joshua (Joshua 10). Each time, similar patterns emerge as trust in God and His provision is expressed. Prayer is a way that one not only makes requests but also confesses sin, delivers thanksgiving, and learns to align ones will with God’s will. Prayers filled with biblical language are good ways to learn more about God, teach truths about God, but also to help filter our own thoughts and prayers by what God has given to His people.  

            What is the role of music in worship? This topic is very important in contemporary discussions because, as Daniel Block explains, “Music has become arguably the most divisive factor in North American evangelicalism”. Music has always been an important part of life. Whether to express joy or sadness, music is an avenue for emoting. Likewise, music has always been an aspect in the worship of God. When God led His people out of the bondage of Egypt their response was to worship Him through song and dance (Exodus 15). Music has the distinct ability to inspire hope, motivate love, and energize ones faith. However, when Israel sinned by created a false god, they also worshiped the idol through song and dance (Exodus 32). Music can be used for good but also for evil. Music was used at the dedication of the temple, Jesus sang with His disciples, and Paul and Silas sang out to God while in a jail cell.

            The question is, “How can Christians use music appropriately?” Our music must show our submission to God, our response to His goodness, and the centrality of Christ and the cross. When our music become a means to glorify God and not simply a way for individuals to “feel good”, we will begin to enhance our worship and use music correctly. Our music must be chosen wisely and with biblical warrant. Even our music is to be under the authority of the Bible.

            Finally, one can “see” the Bible through the proper use of the ordinances of baptism and the Lord’s Supper. Baptism is a symbol of unity between the believer and Christ. Congregations should celebrate the baptism of individuals and use that time as a reminder of what Christ has done for everyone who belongs to Him. Likewise, churches should regularly participate in the Lord’s Supper as a vital aspect of corporate worship directly commanded by the Lord Jesus Christ. These two ordinances are essential to our worship. 

            While church leaders may desire to be clever in order to come up with “new and improved” ways to worship, we should rather look at what God Himself has given to the church in order that we may worship Him in the ways that He desires. True worship is always by the Book. 

Add your voice to the conversation. Questions, concerns, clarifications can be sent to AskPastorJones@gmail.com.  

By Pastor Nick Jones
Maranatha Baptist Church
1320 E. Saguaro Dr. Globe, AZ
www.MBCGlobe.org
facebook.com/MBCGlobe

“Worshiping God According to the Word”

Recently a headline about Union Theological Seminary in NYC caught my attention. It said, “Union Students Confess to Plants.” The article explained that during a chapel gathering, students spent the time sitting on the floor before a number of plants. One student explained what happened in a tweet, “Today in chapel, we confessed to plants. Together, we held our grief, joy, regret, hope, guilt and sorrow in prayer; offering them to the beings who sustain us but whose gift we too often fail to honor.” Now this seems strange to many, especially coming from a school which purports to train Christian ministers. However, it touches upon an important issue: namely, how are Christians to worship? While I am not insinuating that these students were worshiping the plants (at least I hope not), it is notable that this happened during a time set aside for corporate worship.

A chapel service held at Union Seminary in New York City on Sept. 17, 2019 in which students confessed to plants. | Twitter/Union Seminary

            The idea that local churches are to gather together in order to corporately worship God is important; but the principle matter here is how Christians are to worship. Does it matter what elements of worship take place within the church? Are Christians permitted to worship God however they see fit, so long as their hearts are in the right place? Finally, does God care about how His people come before Him in worship? Writing in Give Praise to God, theologian Ligon Duncan argues that God certainly does care! Further, he asserts that God has provided all the resources needed for worship within the pages of Scripture. He writes, “God’s Word itself must supply the principles and patterns and content for Christian worship. True Christian worship is by the book.”

            Duncan explains the historic unity between Protestants when it came to following the biblical patterns of worship. The reformed church led by Calvin, the Scottish tradition under Knox, the Puritans, the Baptists, and the Congregationalists all used the Bible alone as the guide for corporate worship. These ideals merely grew out of the church’s understanding of sola scripture, that the Bible alone is the authoritative means through which God directs His church. Because of this, the church must heed its instructions concerning worship. Duncan explains, “The Bible alone ultimately directs the form and content of Christian worship.”

            “This strong and special emphasis on the corporate worship of God being founded positively on the directions of Scripture came to be known as the regulative principle,” writes Duncan. The regulative principle states that God dictates the activities and practices of true worship through biblical warrant. Duncan writes, “That warrant may come in the form of explicit directives, implicit requirements, the general principles of Scripture, positive commands, examples, and things derived from good and necessary consequences.” The regulative principle is the key to biblical worship.

            The Bible itself lays the foundation of the regulative principle throughout the Old and New Testaments. In Exodus during tabernacle worship, we see how the detailed instructions for both the creation of the instruments of worship and the implementation of worship are direct indicators that God does indeed care about how He is worshiped. Duncan explains, “God’s plan, not the people’s creativity, nor even that of the artisans who would build it, was to be determinative in the making of the place where His people would meet Him.” It was these and other passages that were instrumental in formulating the regulative principle in minds of various reformed thinkers.

            Finally, Duncan explores what the New Testament has to say regarding the regulative principle worship. This is first seen in Jesus’ rejection and critique of Pharisaic worship. While Pharisees are generally regarded as being too legalistic in their understanding of the law, Jesus rebukes them for putting the traditions of men before the law of God. He questions them, “Why do you break the commandment of God for the sake of your tradition?” (Matthew 15:3) The man-made traditions had become more important than God’s revealed will. Duncan notes, “It is [the Pharisees’] laxity about God’s law and their tenuous casuistry that undermined the prime force of the moral law and drew His ire.” In rejecting the Pharisaic worship, Jesus shows that He cares about the how of worship as directed by the unadulterated Word of God.

            Especially helpful is Paul’s instructions to the church in Corinth. As they struggled with the assembly of worship, the Apostle Paul has no qualms with giving directions. Duncan writes, “Paul is perfectly willing to regulate the form and content of charismatic worship” as it was happening in Corinth. This is an important insight as Paul is pointing out there are right and wrong ways to approach God in worship.

            Before his letter to the church, the Corinthians were worshiping incorrectly; that is, not in line with the Word of God. Paul had to step in to regulate what was unregulated. Paul gives directives on what is to happen in the corporate worship (cf. 1 Cor. 14:27-28) and even on who can do what in the assembly (cf. 1 Cor. 14:34-35). Duncan concludes that Paul’s interaction with the Corinthian church is an example of the regulative principle in action. “The major thrust of this whole passage is that God cares very much how we worship; He cares not just about our attitudes and motives, but about our actions and order.”

            The regulative principle is not simply a doctrinal position held by particular Christian traditions; rather, the regulative principle is derived from the Scripture. The idea that the church is to base its worship practices solely on the direct teaching of the Bible is to be believed because it is in the Bible. Therefore, to disregard the regulative principle is to disregard the Word of God.  Next week, we will examine the specific elements of worship Scripture lays out for us, and how the form and content of our worship can be applied in a way that honors and glorifies God.

Add your voice to the conversation. Questions, concerns, clarifications can be sent to AskPastorJones@gmail.com.  

By Pastor Nick Jones
Maranatha Baptist Church
1320 E. Saguaro Dr. Globe, AZ
www.MBCGlobe.org
facebook.com/MBCGlobe

“Back To The Bible”

There are some moments in history that seem to stand out among the rest. We set aside particular days to remember various historical events. Holidays such as Independence Day and Thanksgiving Day are intended to focus our attention on those past events that have shaped our present reality. A day that has become increasingly significant to me as I view the vast scope of world history is October 31st, 1517, a day we now refer to as Reformation Day. Last week I gave a brief historical sketch of Martin Luther and his contribution to this time in history.

            As a Christian, I find the time period of the Protestant Reformation to be particularly intriguing. Not because I believe the Reformers came up with new ideas or forged new territory, making progressive leaps into the unknown. Rather, the strength of the Reformation was in pointing people back, not to a time or system, but to Jesus Christ. The Reformers’ desire was not to start a new church or type of religious insurrection, but to see the church and her leaders move back to the Bible, back to what God has said, not what men and their traditions have said.

As we take a closer look at some of the issues that the Reformers were dealing with, we will see that they were not simply matters of church politics but were issues that touched to the very heart of the Gospel. “How can a sinful person be made right with a holy God?” Reformers struggled with questions like these, to which they found no satisfying answers within the traditions of the Roman church.

However, when the Reformers, guided by the Holy Spirit, opened their Bibles, everything began to change. The truth of the Word of God that had been kept from the average person, that had been locked up in Latin and forbidden to be translated into the common tongue, began to burst forth into the hearts and minds of the Reformers and overflow into society as a whole. The impetus, then, for the Protestant Reformation, was not political or economical, but Biblical.

The dark times of Biblical ignorance were coming to an end, as the Reformers diligently taught the Bible, translated the Bible, and made sure the average person understood the Bible. Post Tenebras Lux — after darkness, light! This brief Latin phrase became their battle cry as John Calvin and other Reformers saw the glorious Word of God shine forth, breaking the darkness of the false Gospel and doctrines of Romanism. The chains of religious bondage that held people down, the rule of the papacy that contradicted the authority of Jesus Christ, and the selling of indulgences that cheapened the Gospel of grace were all seen for what they were in the light of God’s holy, inspired Word, the Bible.

We are now separated from the beginnings of the Reformation by over 500 years. However, that does not mean the Reformation is over. In fact, the cause of the Reformers, and the need for the light of God’s Word to go forth, is stronger than ever. We live in a world that is increasingly hostile to truth; a world of spiritual apathy, where religious bondage increases, sin is glorified, and hope is elusive. What is the answer? While many may jump into a political, social, or economical tirade, the answer is that we need “the light of the gospel of the glory of Christ” (2 Corinthians 4:4) to break out into the dark corners of our world. We need the Bible to be heralded as the banner of truth. We need to pray that God’s grace would extend to the hearts of those who are trapped in religious bondage, cultic systems, and New Age spiritualism. We need to pray that the Holy Spirit would draw to Himself those stuck in addiction and sinful life patterns that they may be convicted of their sin and see their need of the Savior.

No, the Reformation is NOT over. In fact, the Reformation will not end until Christ comes again. Until that day, we must be constantly reforming every aspect of our lives to the revealed Word of God, the Bible. So open your Bible today and hear the Words of your Creator. If you find yourself in darkness, open the words that bring light. “Your word is a lamp to my feet and a light to my path.” (Psalm 119:105)

Get a FREE download of my E-booklet on the 5 Solas of the Reformation by visiting www.CrossHopeBible.com/5-solas.  

By Pastor Nick Jones
Maranatha Baptist Church
1320 E. Saguaro Dr. Globe, AZ
www.MBCGlobe.org
facebook.com/MBCGlobe

“Finding Meaning In Ecclesiastes”

The book of Ecclesiastes is considered one of the most difficult books to understand by scholars, yet remains a favorite Bible book among younger Christians. Why is this? What is the discrepancy? Filled with passages that are admittedly hard to unravel, Ecclesiastes offers a fresh, modern-feeling insight into the deepest longings of the human spirit. As any young student begins to grow up and leave home, he or she will end up wrestling with the questions, “What is the point of my life? How can I find purpose in all of it all?” It is here that the book of Ecclesiastes shines as a light into the soul which longs for answers. The author of Ecclesiastes is not afraid to ask hard questions and to face the reality of the world in which he finds himself. Old Testament scholar Tremper Longman explains, “[The author of Ecclesiastes] expressed the uncertainty and anxieties of our own age… This issue is the fundamental one that all sensitive human beings must address.” 

R.L. Schultz explains that the author “sets out to analyze and assess the activities of life ‘under the sun’ in order to discover what has lasting value in such a world.” If the intention of the author is to show how a life of self-fulfillment and pleasure apart from God is impossible and ultimately meaningless, then one can understand why a pessimistic view seems to be taken. Thebookis giving readers an honest assessment of life. 

What the author discovers is that life is complicated. However, his purpose is to illumine the complications of life in order that the reader would seek a God-centered approach to life instead of a man-centered approach. Theauthors desire was to, as Gleason Archer explains, “convince men of the uselessness of any worldview which does not rise above the horizon of man himself.” Archer goes on to state that viewing personal happiness as the highest good is foolishness in light of the glory of God and His creation. The purpose set forth in Ecclesiastes can be seen in tracing three primary themes of the text; 1) The quest for meaning in life, 2) The fear of God, and 3) Enjoying life as a blessing from God.

Meaning In Life

Ecclesiastes opens with the well-known refrain “Vanity of vanities! All is vanity (1:2).” Likewise, the book closes with this refrain (12:8); the body of the book, then, is intended to explain why this slogan is important to the author. The slogan is not slowly introduced after a series of arguments, but acts as a shake-up, a wake-up call for the reader, as he is thrust into the midst of thisquest for meaning in life. Meaning that, so far, has eluded theauthor. He explains how he desired to find true meaning in seeking after wisdom (1:13), hedonistic pleasures (2:1), and wealth (2:8), yet in these pursuits, he finds meaning to be lacking. Therefore, he concludes that life is vain, life is futile. “Then I considered all that my hands had done and the toil I had expended in doing it, and behold, all was vanity and a striving after wind, and there was nothing to be gained under the sun (2:11).” Thomas Schreiner explains how the author’sexperience had the opposite effect than what he had hoped for; pleasure did not remove the feeling of emptiness in life. In fact, Schreiner explains, “The absurdity of life was even more evident, for, after satisfying every desire of the heart, it was plain to him that pleasure does not remove the ennui of life.” Instead of finding all of life’s meaning and fulfillment in the natural world, thewriter slowly learns to be content in life with God at the center. 

The Fear of God

  Throughout biblical wisdom literature, the themes of evil people triumphing and good people suffering is often contemplated. This is most clearly seen in the retribution principle. The retribution principle stated simply is, “If a person is righteous, he will prosper; if a person is wicked, he will suffer.” Although this principle does find biblical warrant, as in Deuteronomy 28, problems arise when one makes the principal a cut and dry, black and white rule that must always be held to. Ecclesiastes gives readers hope that while the wicked may prosper in life, they will give account before God. “Though a sinner does evil a hundred times and prolongs his life, yet I know that it will be well with those who fear God, because they fear before him. But it will not be well with the wicked, neither will he prolong his days like a shadow, because he does not fear before God (8:12-13).”

Therefore thebookencourages readers to remain faithful to God, to fear God, and to trust God. In doing so, the people can be sure that, as Schreiner explains, “Ultimately, one’s fear of God will be rewarded, even though one cannot see how this is so during this futile life under the sun.”

Enjoyment of Life’s Blessings

Throughout Ecclesiastes, the reader is encouraged to take delight in the good things of life. “There is nothing better for a person than that he should eat and drink and find enjoyment in his toil (2:24; cf. 3:12-13; 5:18; 7:14).” This has caused some to believe that thebook’sphilosophy of life is too similar to Epicurean ideals. However, upon closer examination, thewriter is not raising up joy and pleasure as the end goals or some type of divine fulfillment. Rather, in the middle of toil and trouble, heis encouraging God-fearing people to find joy in good things as blessings from God. As James writes, “Every good gift and every perfect gift is from above, coming down from the Father of lights (James 1:17).” As he encourages enjoyment, he reminds the reader “for apart from [God] who can eat or who can have enjoyment (2:25)?” Therefore, the book’sadmonition to enjoy life cannot be misconstrued as a materialistic, hedonistic worldview. Instead, it must be recognized that, as John Walton affirms, “Enjoyment of life comes not in the quest for personal fulfillment, but in the recognition that everything comes from the hand of God.”    

Life lived apart from God is meaningless and is cause for a pessimistic outlook. However, when one submits to the truth of God, when one remembers Ecclesiastes admonition that “God is the one you must fear (5:7)”, even the drudgery of life has purpose. 

Add your voice to the conversation. Questions, concerns, clarifications can be sent to AskPastorJones@gmail.com.  

By Pastor Nick Jones
Maranatha Baptist Church
1320 E. Saguaro Dr. Globe, AZ
www.MBCGlobe.org
facebook.com/MBCGlobe

“Jonah: Fact or Fiction”

“Dude, you’ll never believe the fish I caught on my last trip to the lake…” We’ve all heard stories that began something like this. However, we’ve learned to listen to fishing stories with somewhat of a skeptical eye because we realize that every time the story is told, the fish seems to get bigger and bigger. Recently at Maranatha Baptist Church, we began a study through the book of Jonah during our Sunday Night service. While Jonah is one of the most familiar Bible stories, I have a feeling that many people consider it to be another “fish story”; something that is too fantastical to be true. While Jonah is a fish story, in fact the biggest fish story ever told, I think readers of this ancient book must take into account all of the evidence before you make a decision.    

While the book of Jonah has been the subject of much debate as to its historical and literal validity, some are willing to conclude that the question of Jonah’s historicity is not important because the lessons of the text can be understood and taught apart from a historical background. Therefore, some would claim, Jonah can be read as an allegorical or mythological text that is intended to relay truths about God; however, the events themselves never truly happened in time. Unfortunately, this is not a tenable position for Bible-believing Christians. Either Jonah happened or it didn’t. And if it didn’t, then we have a big issue on our hands because the Bible presents Jonah, not as a fairy tale, but as true history. So how can we come to any conclusion on this book?  

While the amount of space given in this article does not allow for an in-depth discussion, an overview of the issue will suffice. First, the question must be asked, “Why do people assume Jonah cannot be a true historical record?” The reasoning behind these assumptions are: 1) the events of the “great fish” seem far too fantastical and unrealistic, 2) our contemporary understanding of Nineveh doesn’t match with Jonah’s account, and 3) there seems to be no historical verification of Nineveh’s repentance. 

First, is has been debated as to whether a whale (a likely candidate for the “great fish”) could actually swallow a human whole. Once in the belly of the animal, how could Jonah have survived for three days? Yes, these questions are valid; however, they miss an important part of the narrative, namely, that God is involved in all of these circumstances. An argument based on the whale/fish is merely a denial of the supernatural. The God who created this world and all living things in it can certainly make them do things that would normally be impossible; that’s the very definition of a miracle (cf. Matt. 19:26). So while things beyond human understanding occur at times in Biblical events, that does not, in and of itself, prove the record false.  

Secondly, through excavations and other archeological work, information has been gathered about ancient Nineveh and its surrounding walls. It has been concluded that the city was not as “an exceedingly great/large city” as Jonah makes it out to be (3:3). However, the possibility of Jonah referring to the territory around the city, as some expositors conclude, or the fact that Jonah may have seen more than is available to archeologists today both make this a weak claim on the historicity of the text. 

Finally, the claim that no extra-biblical text contains a record of the repentance of Nineveh as proof of its lack of historicity is found wanting. For example, the repentance of Nineveh only lasted for a short time, as later God brings judgment upon the nation for its continued sin and corruption and how the nation leads people astray (cf. Nahum 2:8, 3:7). With this in mind, it is understandable why there would be no record of the repentance of the people.

The primary reason, however, to trust the book of Jonah as historical fact is because that is the way the Lord Jesus Christ treated the book. “For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth (Matt. 12:40).” In this text Jesus compares His own death and resurrection, truly historical events, with that of the Jonah’s time spent in the great fish. Therefore, if one is going to doubt the historical validity of Jonah, one may be dangerously close to doubting the historical validity of the resurrection of Christ.  

Instead of coming to the book of Jonah with suspicion, it is better to regard the book just as it claims to be: a true and historical record of a prophet raised up by God for a particular reason in a particular time in history. While many people work tirelessly in order to somehow disprove the Bible or cause you to question its validity, the Bible can be trusted. The Bible is true. The Bible is the Word of God. Likewise, the record of the prophet Jonah is not merely a “fish story”, rather, it is the true Word of God.

Add your voice to the conversation. Questions, concerns, clarifications can be sent to AskPastorJones@gmail.com.  

By Pastor Nick Jones
Maranatha Baptist Church
1320 E. Saguaro Dr. Globe, AZ
www.MBCGlobe.org
facebook.com/MBCGlobe

“Ruth and the Providence of God”

The Bible shows the world as it truly is and at times, it’s not a pretty picture. Reading through the book of Judges proves to be disconcerting as one encounters the outworking of sinful man. Whether we are referring to graphic violence (cf. Judg. 3:21-22, 4:21), human sacrifice (cf. Judg. 11:29-40), or rape (cf. Judg. 19:22-30), it is clear that the book of Judges is not for children. The closing line sums up the essence of the book, “Everyone did what was right in his own eyes.” (Judg. 21:25) This is one of the reasons the brief book of Ruth is a breath of fresh air as we move forward in our Bibles.

            Taking place during “the days when the judges ruled,” (Ruth 1:1) the book of Ruth reassures the reader that faithfulness to God remains even in the darkest of times. Drs. Hill and Walton explain: “Rather than Israelites abandoning their loyalty and deserting the worship of Yahweh for other gods, the story portrays Ruth acting out of loyalty and embracing Yahweh, denouncing other gods, even as that which becomes the Davidic line hovers on the brink of extinction.”

            Being a fairly short book at only four chapters in our modern Bibles, Ruth is a beautifully constructed narrative that covers multiple emotional scenes within a brief amount of space. Kennedy writes, “The story as a whole in amazing brevity, [achieves] superb balance between the absence of details and the presence of all essentials.” It is the mixture of the engaging love story, covenant loyalty and faithfulness, and God’s gracious providence that has made the book of Ruth much beloved among the people of God.

            As the story opens, we are introduced to a man named Elimelech and his wife Naomi. Together they are driven to the country of Moab by a famine in Judah. This Ephrathite family from Bethlehem remains in the land long enough for their two sons to marry woman of Moab. After a span of some time, Elimelech and his two sons Mahlon and Chilion die, leaving the women as widows.

            Recognizing that her only hope is to return to her homeland, Naomi encourages her daughters-in-law to stay behind in Moab and remarry.  One of her daughters-in-law, Ruth, responds, “Do not urge me to leave you or to return from following you. For where you go I will go, and where you lodge I will lodge. Your people shall be my people, and your God my God. Where you die I will die, and there will I be buried.” (Ruth 1:16-17)

            It is when the women make it back to Bethlehem that the story really begins to move forward. At first, Naomi, in her bitterness, seems as if she wants to give up all hope for life even as Ruth hopefully stays by her side. Again, this is not a story that is intended to simply teach a moral. but to show how real people deal with hardship and how God is faithful to them when it seems like all is lost. However, the question remains, “How will God provide for Naomi and Ruth?”

            Question 15 of the Baptist Catechism of 1693 asks: “What are God’s works of providence?” to which the answer given is: “God’s works of providence are His most holy, wise, and powerful preserving and governing all His creatures, and all their actions.” Meaning, God is not a distant, derelict Father, but is intimately involved in daily care over His creation. God governs and preserves His creatures through ordinary, daily means. His activity in events and circumstances may not be explicitly seen or understood, however it is certain. An example of God’s continuous providential care can be seen within the circumstances found in the book of Ruth.

            Ruth and Naomi’s problems begin with the basic need of food; yet ultimately the need is for family. How will the family line of Elimelech continue? When they arrive in Bethlehem, Ruth decides she will go to the fields to enact the gleaning laws, which seems like a very normal choice, given the woman’s destitute state. As she heads out to the fields, the narrator comments that “[Ruth] happened to come to the part of the field belonging to Boaz.” (Ruth 2:3) The text literally states “as chance chanced” Ruth came to this particular field to glean. Did Ruth come to this field simply by an act of luck? Iain M. Duguid explains: “Only, as the narrator is inviting us to see, there was no such luck driving this chain of events. This was all part of a higher plan. It was nothing less than a divine appointment that brought Ruth to the fields of Boaz.” The hand of God leading this situation in order to bring about His purposes in the lives of these individuals.

            The book of Ruth is a lovely and inspired story that shows us God’s daily provision and care of His people. Even when the people of God fall into times of calamity, He is there and His care is never ending. The beauty of Ruth is found in its simplicity and fullness. The story is simple, yet the richness of its teaching and purpose has great depth. Ruth teaches God’s people how to trust the Lord through suffering, it teaches how to believe in God’s providential care even in the  midst of life’s greatest storms. Finally, Ruth is a piece of God’s great plan of redemption in action. Through these brief events, we see a glimpse of Christ, God’s promises made flesh. Ruth will continue to be comfort and joy for the people of God until we all see our Kinsman Redeemer face-to-face.

Add your voice to the conversation. Questions, concerns, clarifications can be sent to AskPastorJones@gmail.com.  

By Pastor Nick Jones
Maranatha Baptist Church
1320 E. Saguaro Dr. Globe, AZ
www.MBCGlobe.org
facebook.com/MBCGlobe

“Theology Is Only the Beginning”

Whenever my wife and I get the opportunity to travel to a new place, we have a few things we generally like to do. First we look for local book stores to see if we can find some hidden treasures. Secondly, we check to see if any local theatres have shows in production. Finally, we enjoy visiting the art museums, especially in big cities.

            My favorite period in art history is the Impressionism of the late 1800’s. So when we are deciding which art museum to check out, I always ask if they have any work from Monet, Degas, Pissarro, Renoir, Cassatt and the like. If they do, that’s where I want to go! I love to stare at these masterpieces, the swirls of colors, the movement on the canvas; it all just captivates me.

            Likewise, I am a firm believer that one’s study of theology, the study of God, who He is, what He has done, should be captivating. While some may study theology because they want to great debaters, or want to be known as intellects in the church, I believe it is imperative for all Christians to have the desire to study theology because we love God and want to know Him more.  

            Our study of God should lead to deeper devotion, more joyful worship, and sacrificial service to God. I try to share this passion in my local church by 1) encouraging a daily walk with God, 2) implementing dynamic, expositional preaching and teaching of God’s word, and 3) fostering an environment of intentional evangelism.

            To begin with, it is important to recognize that any true relationship is built upon the basic principle of talking and listening. Many people claim to know God and have a “personal relationship” with Jesus Christ, yet they spend little to no time talking and listening to God throughout the week. If a husband treated his wife like this, one would believe they had a very troubled marriage. Likewise, I encourage people to spend time cultivating a daily talking and listening relationship with God. This is done very simply through intentionally spending time in prayer and Bible reading. This should not be something that becomes just another thing to check off of the “to do” list. Rather, followers of Christ should love this time and look forward to it every day with great joy.

            Secondly, as we teach and preach systematically through books of the Bible, Christ-centered churches should try to show how God’s word ought to continue to overwhelm us. As we listen to Bible messages, we should be filled with awe as we read the very words of God and recognize who we truly are and what He has done for us. A dynamic Bible message should be one that accurately follows and is faithful to the text. It also should show the joyful delight that comes from studying God’s word. This means that listening to the preaching of God’s word at church should not merely be a passive activity where one simply sits and listens to a lecture. Rather, as we hear the Word of God preached we should be actively engaged, following the arguments of the Biblical writers, and weighing what is said by Scripture.

            Finally, theology should shape how we live and serve God. Churches should desire to foster an environment of intentional evangelism. If local churches were more involved with sharing their faith in the community, I believe that they would be healthier and stronger. That is to say, church members would grow in their love and knowledge of God. I do not believe that numerical growth is the sole way that we are to measure the benefits of evangelistic endeavors. Instead, I see evangelism as a way to grow the maturity and faithfulness of God’s people as we perform that task given to us by our Lord (cf. Matt. 28:19) while we look to Him for the results.

            Evangelism can be nerve-wracking and scary for people, but this should cause us to depend upon God to help us and strengthen us through any opportunity. Perhaps a Christian may not have an answer to a question during an evangelistic conversation. This will drive them to God’s word so they are able to answer that question in the future. When a church is intentionally witnessing the truth of the gospel, they will grow closer together in prayer and fellowship. 

            I believe that if we can continue to grow and encourage each of these areas that local churches will come to understand more and more that our theology, our understanding of God, is not the end, but the beginning of loving, serving, and worship Him.

Add your voice to the conversation. Questions, concerns, clarifications can be sent to AskPastorJones@gmail.com.  

By Pastor Nick Jones
Maranatha Baptist Church
1320 E. Saguaro Dr. Globe, AZ
www.MBCGlobe.org
facebook.com/MBCGlobe

   

“The Big Picture of Salvation”

“Don’t miss the forest for the trees.” This familiar idiom helps people grasp the big picture and not get lost in the details. When it comes to salvation, at times Christians have lost sight of the big picture of what God is doing in salvation and have relegated it to simply “asking Jesus into your heart.” While this is a fine way to teach children, God’s redemptive plan is bigger than we can possibly imagine. We can begin truly appreciating what God is doing in the work of salvation by tracing this important topic through the pages of the Old and New Testaments. 

            God’s salvation of humanity began before time itself. God “chose us in him before the foundation of the world” (Ephesians 1:4). That is, God’s plan to redeem fallen sinners is an eternal decree dependent solely on His mercy and grace. Through the unfolding of redemptive history, we see how this eternal decree has worked out in the lives of God’s people.

            To begin, God created a good world, free of sin and corruption. “And God saw everything that He had made, and behold, it was very good (Genesis 1:31).” The crowning work of creation was man and woman. Created in the image of God, they were called to spread the image of God all over the world (“Be fruitful and multiply”) and to act as the under-rulers of creation (“have dominion”). Yet they gave into the temptation to sin and, consequently, now had a broken relationship with God, bringing punishment and death into the world. However, in the midst of the curses God justly gives as a consequence of sin, there is a glimmer of hope. “I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel (Genesis 3:15).” Theologians regard this verse as the first announcement of the gospel, or the protoevangelion. God promises to redeem sin through one who will destroy the evil one. It is this “seed promise” that must be traced in order to see the unfolding of God’s redemptive work. 

            The failure of mankind to live up to God’s standards is evident by the continuous fall into sin in Genesis 3-11. However, in Genesis 12, God makes a covenant promise to Abraham which ensures fulfillment; namely, that God Himself will be the one who brings about the desired ends. When the other iterations of the creation mandate were given, it was up to mankind to perform (cf. Genesis 1:28, 9:1, 11:4). Yet, in the Abrahamic Covenant, God takes the role of completing the task Himself. “And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed (Genesis 12:2-3).” The unconditional nature of God’s promise to Abraham becomes the hope through which the people of God could ever be assured of salvation (cf. Romans 4).

            The giving of the law is the next question. If God’s covenant with Abraham was unconditional, why did God give the law through Moses? The Apostle Paul explains “It was added because of transgressions (Galatians 3:19).” So as God calls Moses to lead the people out of slavery, He gives them His law so they may 1) come to know, love, and serve the one true God (Ex. 20:3, Deut. 6:5-6), 2) be protected from the nations which surround them, and 3) recognize their utter failure to live up to God’s holiness. (Rom. 3:19)

            The sacrificial system was put in place not merely as a means to cleanse from sin, but to point forward to a perfect sacrifice. It can be said that the law, sacrifices, and rituals were merely shadows prefiguring the reality that was to come (Colossians 2:17). King David says: “For you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering” (Psalm 51:16). Yes, the law required sacrifices, but David recognizes it has always been the heart that God is trying to get to. 

            Throughout the history of Israel, it becomes clearer that these chosen people will never live up to the holiness of God on their own. Through various rulers and kings, through exile and return, the people remained hopeless in their own strength.

            Yet God had not forgotten the promise made to Abraham. “But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons” (Gal. 4:4-5). When Christ comes to earth, God’s plan crystallizes (Matthew 1:21). The people needed a seed, or offspring to defeat the work of the serpent. When Jesus is born, the promise is fulfilled (Galatians 3:16).

            Jesus is the faithful Israelite, the promised seed come to destroy the works of the serpent (Revelation 12:9). Therefore all of the unconditional promises of God belong to Him. How can we receive these benefits? By being united with Him in His death and resurrection (Romans 6:5). 

            Christ’s sacrificial death upon the cross atones for the sins of His people and His resurrection assures that sins have been forgiven. When individuals come to Christ in repentance and faith, they can be sure of salvation. We can be certain of the unconditional nature of salvation as promised to Abraham by virtue of our union with Christ (Ephesians 1:9-10).

            At Christ’s return, we look forward to glorified resurrected bodies in which we love and serve Him for all eternity. We look forward to a New Heaven and New Earth where righteousness dwells. We look forward to the final stage of salvation where all of God’s people enter into His presence with great joy, finding all of our rest and peace in Him forever (cf. Rev. 21:3-4).

Add your voice to the conversation. Questions, concerns, clarifications can be sent to AskPastorJones@gmail.com.  

By Pastor Nick Jones
Maranatha Baptist Church
1320 E. Saguaro Dr. Globe, AZ
www.MBCGlobe.org
facebook.com/MBCGlobe

“Am I Ready To Die?”

“So I’m dying… faster than everyone else.” These are the words of Claire Wineland in the trailer of a new documentary about her life. Claire is a popular face on YouTube, an online video community, as she has shared her story of growing up with cystic fibrosis. Some of her most engaging talks deal with her perspective of living with the imminence of death. Claire explains, “When I was born, I had a life expectancy of 5 years old. And then it moved to 10 years old. And then it moved to 13 years old. And then it moved to 18 years old…” She explains how the eventuality of her death has always been in the back of her mind; yet she must find ways to live in the moment, not allowing the thought of death completely consume her.

Claire Wineland

            This is a topic relevant to us all as death is, in fact, a part of the grand scheme of life. It is the ultimate statistic: 10 out of 10 people will die. So perhaps, the question we must consider is, “Are you ready to die?” Now, this is not intended to be a morbid thought experiment, but rather an important aspect of self-reflection. It is possible that some of you are living your last days. Some readers may know they are in their last days and others may not. In truth, no one really knows how much time they have left. Still, the question remains pertinent: “Are you ready to die?”

            The knowledge of impending death is often romanticized in popular music and films. So when an individual learns he has an incurable disease, he is told to live those last few days with great joy and passion. One country song says, “I went skydiving. I went Rocky Mountain climbing. I went 2.7 seconds on a bull named Fumanchu…” I’m not saying that is the wrong response, I’m just wondering how realistic it is.

            Wrestling with the reality of death is not new. People of every place and time have spent moments wondering about what happens after we die. Do we just cease to exist? Do we go to some sort of an afterlife? How can one truly know?

            Writing around the year 380 BC, the Greek philosopher Plato constructs an interesting dialogue in his book The Republic on this very topic. The conversation is between his teacher Socrates and an older man named Cephalus. As they speak about aging and wealth, Cephalus moves the discussion to the reality of death and how people think about death as it slowly, but truly approaches.

            “When a man thinks himself to be near death, fears and cares enter into his mind which he never had before; the tales of a world below and the punishment which is exacted there of deeds done here once a laughing matter to him, but now he is tormented with the thought that they may be true.” In other words, what is to come of me when I die?

            One of the most famous lines in all of Shakespeare’s plays comes from Act 3 of Hamlet. In this scene the prince of Denmark cry’s out, “To be, or not to be? That is the question.” Hamlet considers whether life is worth living anymore. Is it “nobler” to go through the pain and suffering of life? Or perhaps death would be a nice escape from hardship. “To die, to sleep. To sleep, perchance to dream – ay, there’s the rub, for in the sleep of death what dreams may come when we have shuffled off this moral coil… Must give us pause.” Again, what is to come of me when I die?

            I am not trying to belabor the question incessantly. I only intend to make sure that we all take this question seriously before it is too late. You see, while we may personally not know what exactly happens when we die, there is One who does. One of the central claims of historic, biblical Christianity is the resurrection of Jesus Christ from the dead. So central to the Christian faith is this truth that the Apostle Paul declares that if Jesus did not truly rise from the dead, then Christians are simply fools wasting their lives (cf. 1 Corinthians 15:14). However, if Christ did truly rise from the grave, then all of His words and teaching are instantly vindicated. He knows what is to come.

            “It is appointed for man to die once, and after that comes judgment (Hebrews 9:27).” This alone, like death itself, is bad news. The gospel is the good news that God has made a way for broken sinners such as myself to be made right with Him through faith in Christ alone. The gospel is made possible through the death, burial, and resurrection of Christ. “Now I would remind you, brothers, of the gospel I preached to you…Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day” (1 Corinthians 15:1-4) Jesus lived a perfect life, died the death we deserve, and rose again defeating sin and death; when we turn from our sins and believe in what Jesus has accomplished for us we can be certain that we have eternal life. That death from this life is not the end. Do you have this hope?

            Sadly, Claire Wineland died September 2018 at the age of 21 due to a stroke after complications with a double lung transplant. Life is truly a precious gift. While Claire lived knowing that death could come at any moment, we often do not. So take some time today and think about this topic. Again, ask yourself, “Am I ready to die?”  

Add your voice to the conversation. Questions, concerns, clarifications can be sent to AskPastorJones@gmail.com.  

By Pastor Nick Jones
Maranatha Baptist Church
1320 E. Saguaro Dr. Globe, AZ
www.MBCGlobe.org
facebook.com/MBCGlobe