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A grand spectrum of traditions subsist with the Christian subculture (e.g., Reformed, Apostolic, high church, low church, modern music styles, charismatic, etc.), and with such diversity comes great disparity—one of which is the chasm between experience and knowledge (i.e., the mind vs. the heart). Many might wrongly point to the heart as the source of right worship, but Jesus instructs his people of the greatest commandment: “… ‘And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength’” (Mark 12:30). Moreover, unhealthy discrepancies permeate the church of the Lord as experience vs. knowledge is pitted against each other. Biblical Christianity, however, does not negate one at the expense of the other. There is room for differences within the body of Christ. The church’s goal then is to be as precise as possible on such matters. Thus, a balance must exist between knowledge and experience. Historic Christianity includes mysticism. Mysticism is not new and certainly not to historic Christianity. Additionally, there are not only mystical instances in church history but also in the Bible. This word, therefore, is intended both for the believer who struggles with accepting mysticism as good and right in Christianity and the one who tends to stray further from orthodox practice than he or she should, but it aims heavily toward the one who finds the concept of Christian mysticism difficult to grasp. For that reason, mysticism will be defined here, and a founded contention for Christian mysticism will be employed.

Idolatry is often considered in the most extreme circumstances (e.g., foreigners worshipping physical statues built by the hands of humans or sacrifices offered to false gods). Although these extremities are certainly examples of idolatry, when idolatry is rightly considered as anything that takes the place of God’s rightful position, the nuances of such sin become more personal and closer to the sin with which God’s people struggle in their own lives and even in Western and American culture. The realization then should be not only the glaring degradation of idolatry but idolatry’s treacherous nature, for the most common idolatry is not that which is set in front of God’s people but rather the Trojan horses that deceptively sneak into the lives of Christians.

Scripture is replete with difficult-to-understand passages that are often misinterpreted, misapplied, and perverted for personal gain. One such instance is the Apostle Paul’s second letter to the Church at Corinth. Paul instructs the Church at Corinth (and, thus, all believers to follow), “Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness?” (2 Cor 6:14) While it might be simple to focus on the first part of the command (not to be yoked with unbelievers), all aspects of the verse stem from the second aspect—the lack of commonality between believers and unbelievers. Perhaps one of the most misunderstood and certainly misinterpreted verses in the Bible, when examined from a broader approach, the meaning becomes clearer and it is not related to romantic relationships, as is commonly suggested.

Dr. Jonathan Michael Jones interviews missionaries, Stephen and Leann Abbott, of France, and then participates in their interview.

Socialism and its far-reaching and seemingly unceasing grasp have seen drastic rises in Western culture—especially in the United States of America. Recent data reveals surprising (and troubling to many) increases in socialist support in the United States. Nearly half (46% to 49%) of 18- to 34-year-olds view democratic socialism positively. Separate data from organizations like the Cato Institute indicate that up to 62% of young people aged 18 to 29 hold favorable views of socialism. Within the Democratic party, support of socialism is up from 50% to about 66%. While most Americans tend to favor capitalism over socialism, the numbers continue to fall for the former and rise for the latter.[1] In the United States (at least), however, socialism is often masked with the title of democratic socialism—possibly a feeble attempt to separate the title from communism. The aim of both, however, is the same: to federalize the means of production and private business. With the recent elections of boldly-admitted socialists (e.g., Florida Democrat Angie Nixon, Colorado’s Melat Kiros, NYC Mayor Zohran Mamdani, NY’s Darializa Avila-Chevalier, and massive wins by Democratic Socialists of America (DSA) candidates in Michigan and Pennsylvania, the issue is more than a mere passing phase. It is crucial that Americans consider all facets of socialism and (for the church) especially what it means for Christians. [1] Lydia Saad, “How Americans View Capitalism, Socialism, and Free Enterprise,” Gallup, August 6, 2026, https://news.gallup.com/poll/713144/americans-view-capitalism-socialism-free-enterprise.aspx.

When a Christian leader has a great fall, what should be the response of believers? In world that readily desires to condemn God’s people (and especially her leaders), should local churches respond differently since their lives should reflect that of The Way?[1] God’s call is not purely a vocation (although it could be) but (more) a holy charge by God himself. Collectively, pastors are an extension of the Jesus’ ministry so they are to live disparate lives from even those of the people they lead. Thus, such matters are vital to an appropriate witness for Jesus Christ so here three considerations will be discussed. 1.      Immediate actions 2.      Community and personal response 3.      The contrast to the ways of the world [1] Here it should be understood as not minor or miniscule mistakes but rather sin-specific actions that cause severe mistrust and pain and primarily by those in local church leadership (i.e., pastoral ministry).

The healing power of Jesus is surely no secret. Unambiguously, Jesus is God and, thus, possesses the same healing power as the Father and the Spirit. One of the most unique accounts of Jesus’ healing is told in the fifth chapter of Mark’s Gospel, and it might double as the first report of deviled ham in history. A man who is possessed by a demon understands the power and authority of Jesus in this telling and, therefore, offers a grateful response of worship because of his healing, which could not be accomplished apart from Jesus Christ. In the same way, Jesus is the answer to all the world’s problems. Without Christ, everyone would live to their own perpetual destruction. It is, nevertheless, the power of Jesus that heals, for only Jesus may take a person’s devil and turn it into deviled ham. Here (Mark 5:1-20) is an account of Jesus’ authority and recognition, several responses to Jesus, and the first recipe for deviled ham in history. To the first two elements (Jesus’ authority and recognition), a call is offered to everyone: what will you do with Jesus? Ultimately, everyone will give an answer to what they did with the Son of God, and when that answer is short, Jesus will respond to them with, “I never knew you; depart from me, you workers of lawlessness” (Matt 7:21).

An increasingly common fancy in modern society suggests that self-love is right. Statements such as, “I know my worth,” or even something that proposes the term itself like, “I am focusing on loving myself,” are seemingly prevalent. The idea, while alluring, however, does not reflect the gospel of Jesus Christ. In fact, such a concept is antithetical to the gospel and should be avoided by Christians. A rebuttal might ask, “Does not Christ want us to love ourselves? Is not self-love merely viewing ourselves the way God views us?” While sincere questions, the gospel message answers such contentions with stark and often difficult truth: truthful in that the gospel realizes humanity’s dire state and difficult because such a realization demands justice, which certainly is not the mercy of God (except that his wrath was poured on his Son Jesus Christ); thus, God’s love, mercy, and grace are consummately underserved for anyone.[1] To appropriately analyze the absolute incorrect perpetuation of self-love, one must consider the opposing views which subsist in society: 1) the worldly idea of self-love and 2) what should be considered Christ-honoring love,[2] as the two offer diametrically competing concepts; yet, the two concepts are not both right, for only Christ-honoring love permeates the gospel message. The world’s idea of self-love, however, offers only deadlocks and destruction. Human nature enjoys being in control and struggles with the truth that a loving God is also just so reality is that he would be unequivocally right in punishing every single radically depraved person (i.e., everyone) in utter and eternal torment. To conclude such a truth, both concepts should be considered: self-love and Christ-honoring love. [1] Even suggestions that a loving God would not send an innocent person to hell falls short because such a person does not exist, and the gospel message teaches and realizes this truth. [2] It should be noted that the opposite of self-love is not low self-esteem, which is itself selfish and self-centered. Rather, Christ-honoring love understands the twofold reality of humanity’s utter and debased depravity and the unmerited mercy of God; additionally, Christ-honoring love chooses to boast not in self but in Christ and understands that the only reason Christians may stand before the Father is the mediation of Christ.

People often claim that respect is earned rather than given. Nonetheless, is such a claim biblical and right? What nuances establish such a claim? The common understanding is that Christ respects all (or is at least tolerant of) all opinions, but does he? Is he? Sensible thought would suggest that people should have a broad respect for a position (e.g., the president or leader of a country, a wise teacher of a course, etc.). Therefore, to a degree, much respect is not earned but simply given in specific positions, especially those of authority.[1] The simplest Christian worldview on given versus earned respect then is this: respect is largely given rather than earned, for believers should show the same respect Christ shows for all people. How then is one to assess what more respect he or she should give? To answer such a question, a distinction should be made between those inside and those outside the Christian faith. Scripture offers several indicators of Christian respect and how God’s people should treat others—both inside and outside the faith. [1] If respect had to be perpetually earned, mutual respect among humans could not exist, for everyone would constantly try to establish and reestablish respect.

Intro for the following may be found here. Additionally, audio for the Sacraments and Sacred Rites series may be found here. You may also listen to podcast episodes here. Additionally, Dr. Jones' book entitled Sacraments and Sacred Rites may be found here or bought on platforms such as Amazon or the Book Patch. Christian worship is a lifetime journey of participation and involvement in the life of Christ. The sacred rites and rituals in which the people of God participate should not be undermined, neglected, or misunderstood, for surely, they are vital to a life of worship both individually and corporately. This series aims to replace misunderstanding with replete comprehension and does not shy from difficult topics and terms often avoided (at least anecdotally) in Evangelical Christianity (e.g., sacrament, rite, etc.). To properly understand the significance of sacred acts of worship, however, one must not separate the sacramental nature of the Christian life, for surely, God is participatory in his people’s lives. Furthermore, Christian worship holds deep roots, which although strongly connected, transcend that of Judaism. The church calendar and the sacred rituals through which God’s people worship the triune and eternal God offer ample opportunity for the church to live within the reality of Christ’s life and participate in his redemptive process and sacrifice, for God’s people are certainly called to share not only in the life of Christ but in his sacrificial death. The more the people of God understand the sacramental nature of sacred actions in worship, the more they will experience the reality of Christ’s work in their lives and fully participate in Christ’s work within his bride: the church. This series, therefore, has the notable aim of clarification and understanding—understanding the nature of the church, the nature of sacrament, and the participatory foundation of Christian worship, which is most evident through the sacraments and sacred rites.

Dr. Jonathan Michael Jones give commentary on his hymn, "To Live Is Christ; To Die Is Gain"

Dr. Jonathan Michael Jones give commentary on his hymn, "The All-Discerning Eye of God"

The book of Isaiah holds sharp warnings for the people of God—not only the ancient people of God but the church today. 587 BC was a disastrous time for the people of Jerusalem and Judah. More than a century earlier the northern tribes of Israel were conquered and carried away by the Assyrians. Now the Babylonians laid waste the southern territories and a seventy-year exile uprooted the nation. Shameful idolatry had caused the undoing of the people. Innumerable warnings incited only an unresponsive disdainfulness; the prophets were considered fools (Hos 9:7). God, who never threatens in vain, allowed the axe to fall (Isa 1:7).[1] Isaiah 1:10-18 begins the Prophet’s message, and while seemingly hopeless, a reminder of the Lord’s mercy is assuredly present, for in amazing love, God never abandons his people, though they falter. The waning people of God hear the words of the Lord through the Prophet Isaiah who calls them to return—return to the Lord and return to worship. In a similar manner, the message subsists today and transcends generations, as the people of God are not called to mere sacrifices but to purity of heart, for without such a condition, God’s people may not rightfully worship and, therefore, may not worship in sincerity. There are three essentials which must be observed from the text. [1] Stuart D. Sacks, Revealing Jesus as Messiah: Identifying Isaiah’s Servant of the Lord (Fearn, UK: Christian Focus Publications, 1998), 16. [2] Unless otherwise noted, all Scripture quotations are from the English Standard Bible.

Jesus’ usage of parables is prominent in the gospel accounts as his primary manner to deliver lessons to his followers. Moreover, Jesus employs parables in such a sufficient manner that even modern times may not negate their efficiency. One of the more familiar parables taught by Jesus is that of the Pharisee and the tax collector. Rare are times when Jesus utilized such a specific person or group of people in his teachings, but if he does so, it seems to be done with Pharisees.[1] The Parable of the Pharisee and the Tax Collector grasps nearly every believer’s heart with a reality that everyone fits into at least one category of the characters within the narrative. A read through the short parable and an analysis of the characters within its text beckons the reader to examine his or her own heart in response to condition and what is required to worship the Lord in spirit and truth. [1] I am certain Jesus did not hold judgment, impartiality, or disdain for Pharisees (or any other group) in and of themselves and surely not based on their racial, ethnic, or external qualities but rather for the condition of their hearts.

My brother and I received a call to ministry at a young age. I remember once speaking with him about what we envisioned for our lives in ministry. We both discussed our hopes and dreams (e.g., playing music in front of hundreds and even thousands of people, preaching before large crowds and seeing God move mightily through the work to which he called us, and living within the context of a successful occupation). We both agreed that we desired to be used of God tremendously and we would go anywhere the Lord sent us; we were willing to do anything, but it became clear that it was not acceptable to us to do so unseen. Paul teaches that the gifts and callings of God are without repentance or irrevocable (Rom 11:29). Nonetheless, human nature holds a propensity to forget or even neglect such truth, especially when one’s call from the Lord goes unseen. Christians should take care in approaching tasks to which God has called them, for his plans are higher than the plans of humankind and his ways are unsearchable (Isa 55:8-9). The narrative in the final third of Genesis presents an often unseen and (assuredly) misunderstood focus, for the primary character, Joseph, does not hold the most important role. The aim here is for believers to perceive and understand their own task and calling as 1) for the glory of God alone rather than self and 2) meaningful despite the possibility of being unseen, rewarded, or praised. To properly comprehend Genesis 45, background of the book to such a point must be conveyed. Mindful of the fact that Joseph seemingly satiates the final fourteen chapters of the book of Genesis (chapters 37-50), a reader could straightforwardly miss the point of the story, which is precisely what occurs when believers make feeble attempts to turn the Bible into compartmentalized individual stories with the aim of moralistic therapeutic deism. One, for example, might interpret the story of Daniel refusing to eat anything but fruits and vegetables as a comprehensive approach to diet rather than a purpose for a specific time and a specific people and then proceed to imitate Daniel’s diet with a belief that it is the only appropriate diet for the people of God when such a viewpoint would be a gross misinterpretation. In the book of Genesis, Joseph takes considerable space because he is a tool to preserve the chosen seed, which ultimately would be Jesus. The Apostle Paul referred to Adam as a type of the one to come (Rom 5:14). The doctrine of original sin infers that through Adam, the human race has been infected with the disease of sin; we are, therefore, sinners by nature. Just as humankind is dead in sin through Adam, so also are we, the church, made alive through Jesus Christ. Adam then was a type of what was to come, but the abundantly apparent truth is that Jesus is better than original sin. The gospel centers around Christ and his fulfillment of the law and of the covenant God made with his people. From the beginning of the Bible, God told the serpent, “I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heal” (Gen 3:15). This tells of the miraculous virgin birth that was to come, for Jesus had to be born of the Holy Spirit so as not to be conceived in sin. From the beginning of time, a promised seed was established to save God’s people in the covenant, and while Satan continued to try to thwart the line of seed, God continued it. Cain killed Abel, but the covenant continued because then Seth was born. Then in Genesis 5, there is a genealogy of ten generations from Seth to Noah so that the promised seed is preserved. Seth and Noah are both promised seeds but not the ultimate promised seed; they would preserve the promised seed that is to come. Noah has three sons (Shem, Ham, and Japheth), and while the world is judged in a flood, they preserved the seed. Shem then preserves the seed later through Zerah who has a son named Abraham, the next link in the seed of promise. The problem, however, is that Abraham’s wife, Sarah, is beyond childbearing years so Abraham tries to manipulate the situation by having a child with his servant and Ishmael is born. However, Ishmael is not the promised seed and eventually Isaac is born and then Jacob and Esau. Esau, the older, would seem to be the promised seed, but it is, in fact, Jacob, the younger. Jacob then has twelve sons. We might think Jacob’s son, Joseph, is the promised seed, but the promised seed is Judah; Joseph merely preserves the seed. From Judah’s line eventually comes Jesse who bears a great son named David who is again a promised seed but not the ultimate promised seed. The covenant is then renewed with David in that his lineage will sit on the throne forever. Even David’s son, Solomon, is not the promised seed, but eventually through David’s line, the ultimate Savior of the world was born of a virgin to save his people in the covenant.[1] Thus, Joseph is merely a tool for the Lord to use in preserving the life of Judah, for without Joseph’s high position in the land of Egypt, his brothers might have perished in famine. Christians should understand that God’s plans involve the entirety of his people and there is no job or calling too small or insignificant for him. The primary character of the story (at least in relation to the covenant of the Lord)—the protagonist if you will—then is Judah, for Judah preserves the promised seed in Jesus Christ. Therefore, after nine chapters of focusing on Joseph, the account is brought to chapter 45 of Genesis. [1] Jonathan Michael Jones, “Using the Psalms to Develop Corporate Prayer in the First Baptist Church of Slaton, TX” (DWS thesis Robert E. Webber Institute for Worship Studies, 2018), 101-102.