John Owen on "Grieving the Holy Spirit"

In his essay Work of the Spirit as Comforter, John Owen gave his definition of "Grieving the Holy Spirit." This phrase was used by Paul in Ephesians.

And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. (Ephesians 4:30, ESV)

I have read a lot of definitions of "Grieving the Holy Spirit" over the years and this definition fits best with the context of the Ephesians passage.

Grief is here ascribed to the Holy Spirit, not properly, but metaphorically, in order to give us such an apprehension of things as we are able to receive. What may justly grieve a good man, and what he will do when undeservedly grieved, represent to us what we are to understand of our own condition with respect to the Holy Ghost, when he is said to be grieved by us. And grief in the sense here intended, is a trouble of mind arising from an apprehension of unkindness not deserved, of disappointments not expected, on account of a near concern in those by whom we are grieved. Hence we may see, what it is we are warned of, when we are cautioned not to grieve the Holy Spirit.

There must be unkindness in what we do. Sin has various respects towards God, of guilt, filth, and the like. But grieving him denotes unkindness, or a defect of love, answerable to the testimonies we have received of his love to us. He is the Spirit of love, he is love. All his actings towards us and in us, are fruits of his love; and all our joys and consolations arise from a sense of the love of God, communicated in an endearing way of love unto our souls. This requires a return of love and delight in all duties of obedience on our part. When instead hereof, by our negligence and carelessness, or otherwise, we fall into those things which he abhors, he observes the unkindness and ingratitude which is therein, and is therefore said to be grieved by us. (pp. 379-380, The Holy Spirit: His Gifts and Power)

John Owen: An Inexpressible Privilege

This is from the last essay in the appendix of John Owen's book, "The Holy Spirit: His Gifts and Power." It summarizes well the teaching of the elders the last few weeks on the Holy Spirit. There is one note of clarification I need to make: "the privilege" to which John Owen refers is "receiving the Spirit."

No one way, or thing, or similitude, can express or represent the greatness of this privilege. It is anointing, it is sealing, it is an earnest and first-fruit; every thing whereby the love of God, and the blessed security of our condition, may be expressed or intimated to us. For what greater pledge can we have of the favour of God, what greater dignity can we enjoy, what greater assurance can we have of future glory, that that God has given us his Holy Spirit? (p. 378)

Prophesied with lyres, harps and cymbals (1 Chron. 25:1)

In my devotional reading I came across the following verse:

David and the chiefs of the service also set apart for the service the sons of Asaph, and of Heman, and of Jeduthun, who prophesied with lyres, with harps, and with cymbals. (1 Chron. 25:1)

Notice that Asaph, Heman, and Jeduthun prophesied while playing a variety of musical instruments. I looked up commentaries to figure out what was the nature of their ministry and prophecy. Verse 3 in the same chapter gave a little more information.

under the direction of their father Jeduthun, who prophesied with the lyre in thanksgiving and praise to the Lord. (1 Chron 25:3b)

When I think of prophecy, I think of God revealing judgement or God revealing more information about His Son, Jesus Christ. In this passage the office of prophet is also the office of choir director. These prophets are revealing ways to praise God through music. However, these psalms also reveal the Messiah. Psalm 89 is attributed to Asaph and it is a very messianic song full of prophecy. David is a prophet who prophesied through Psalms and music: Psalm 2, 16, 22, 34, 69 and 110. David seems to be standardizing this function within the temple. The best commentary I found with my limited resources is the footnotes in the ESV Study Bible.

1 Chron. 25:1–8 David and the leaders of the Levites divided the musicians into the three family groups of Asaph, Jeduthun, and Heman (see 6:31–47), who prophesied with musical instruments, i.e., wrote songs. In some cases, their songs seem to have become part of OT Scripture, for Asaph is named in the titles of Psalms 50 and 73–83, and Jeduthun in the titles of Psalms 39, 62, and 77. In addition, Heman here may be the same person as Heman the Ezrahite named in the title of Psalm 88 (cf. also 1 Chron. 6:33). The verb “to prophesy” (Hb. naba’) indicates that their songs were prompted or guided by the Spirit of God. This shows that “prophecy” is not always a direct announcement of God’s plans; it indicates that the person is operating as God’s authorized spokesman, here providing the right way for God’s people to sing to him (they prophesied … in thanksgiving and praise to the Lord, 25:3).

David and the leaders of Israel at that time spent time and effort organizing and developing the ministry of music within the temple. They viewed music as a prophetic ministry that was meant to use instruments and songs that praised and gave thanks unto the Lord. In our church, the leaders decided to be very intentional about the liturgy. Our liturgy is designed to proclaim the gospel. This seems to be a very valid application of the passage. The music ministry is a prophetic ministry. The songs should proclaim the gospel during a service. The whole service should be carefully designed to proclaim Christ as Lord in every aspect of the service.

John Owen: Short Definition of The Sealing of the Holy Spirit

John Owen defines how believers are sealed by the Holy Spirit by looking back at how Christ was sealed by the Holy Spirit (John 6:27). The Holy Spirit descended on Jesus (Luke 3:21), not to indwell Him, but communicate to the world around that Jesus is the foretold Messiah: God's beloved Son. Likewise, the Holy Spirit communicates to us and others our position with God.

God's sealing of believers, then, is his gracious communication of the Holy Ghost unto them, so to act his divine power in them as to enable them unto all the duties of their holy calling, evidencing them to be accepted with him, both to themselves and others, and asserting their preservation to eternal salvation. The effects of this sealing are gracious operations of the Spirit in and upon believers; but the sealing itself is the communication of the Spirit unto them.
(p. 373-347, The Holy Spirit )

Charles Hodge: The Difference between Systematic and Biblical Theology

People have asked me about what is the difference between biblical and systematic theology. I was just browsing my new 3-volume Systematic Theology by Charles Hodge and I thought the following was a good definition.

So the Bible contains the truths which the theologian has to collect authenticate, arrange, and exhibit in their internal relation to each other. This constitutes the difference between biblical and systematic theology. The office of the former is to ascertain and state the facts of scripture. The office of the latter is take those facts, determine their relation to each other and to other cognate truths, as well as to vindicate them and show their harmony and consistency. This is not an easy task, or one of slight importance. (pp. 1-2, Systematic Theology Volume 1, Charles Hodge)

John Owen: Talk Less and Pray More

In essay called "The Work of the Holy Spirit in Prayer," John Owen encourages believers to use the gift freely given to us and enabled by God. The world and our flesh fight against us in exercising this gift, but this should not stop us: it is our pipeline to fruitful living.

It is our duty to make use of this gift [prayer] of the Spirit. Have you an ability to pray always freely given you by the Holy Ghost, why do you not pray always, in private, in families as occasions offer? Prayer is that singular duty, in which every grace is acted, every sin opposed, every blessing obtained; the whole of our obedience is concerned in it, and much of our present and future blessedness depends upon it. What difficulties and discouragements rise up against it, what aversion there is in corrupted nature to it, what distractions often attend it, is well known to the people of God. But to help us under our various infirmities; to give us freedom and confidence in coming to the throne; to enable us a children to cry, 'Abba, Father', the Holy Spirit is give to us. Who then can express the sin and folly of neglecting prayer? How does it grieve the Spirit, and injure our own souls! Can we go from day to day in the neglect of opportunities and occasions of prayer? How shall we answer this contempt of the Spirit's gracious aid? Do carnal persons habitually live without prayer? Alas! they not how to pray; but for those who have received this gift of the Spirit, enabling them to pray, and making it pleasant to the inner man--how great an aggravation is it to their sin! I press this duty of prayer the more, because the temptations and dangers of the present day particularly call for it. If we were to talk less and pray more, things would be better than they are in the world.

It is the duty of those who have received this gift, to cherish it, to stir it up and improve it; it is freely bestowed, but it is carefully to be preserved. It is a gospel-talent given to be traded with, and thereby increased. [brackets mine](pp. 360-361, The Holy Spirit: His Gifts and Power)

John Owen on the Real Effect of Prayer

This passage from the The Holy Spirit: His Gifts and Power is taken from a long section on how the Holy Spirit works within us to effect sanctification. The Holy Spirit prompts us to the spiritual disciplines and to love God more. We pursue the disciplines because we love God, we want to know God better, and we want to be like Him.

For in and by fervent prayer, the habit, frame, and inclinations of the soul to universal holiness, with a detestation and abhorrence of all sin, are increased, cherished, and strengthened. Believers are never raised to a higher intention of spirit in the pursuit of holiness, nor are more conformed to it than in prayer; and hence they often come from it above all impressions from sin, as to inclinations and compliances. Would such a frame always continue, how happy were we! But abiding in the duty, is the best way of reaching out after it. (Owen, pp. 342)

So in summary, pray for holiness and pray for the desire to be holy. If you are weak and we always are, beg for the desire.

John Owen on the Mortification of Sin

John Owen explains the mortification of sin in the last section of his book, The Holy Spirit: His Power and Gifts. The "mortification" or "putting to death" sin is a concept the appears frequently in the New Testament. The following passage in Romans is a prime example.

For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live. For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him. (Romans 8:13-17, ESV)

John Owen is making the point that this process of mortification is hard work. It is a day by day intense process that will take a lifetime. He explains later in the book how the Holy Spirit is involved in the process, but in this section, Owen explains our involvement in this task will take our whole effort.

From hence it is evident, that the mortification of sin is a gradual work. We must be exercised in it ever day, and in ever duty. Sin will not die, unless it be constantly weakened. Spare it, and it will heal its wounds, and recover its strength. We must continually watch against the operations of this principle of sin: in out duties, in our calling, in conversations, in retirement, in our straits, in our enjoyments, and in all all that we do. If we are negligent on any occasion, we shall suffer by it; every mistake, every neglect is perilous.

It may be justly feared, that the nature of this duty is mistaken by many. Some look upon it as an easy task. But is it for nothing that the Holy Spirit expresses it by mortification, or killing? Certainly this intimates a violent contest. Every thing will do its utmost to preserve its life. Let no man think to kill sin with a few gently strokes. He, who has once smitten a serpent, if he follow not his blow till it be slain, may repent that ever he began the quarrel; and so will he who undertakes to deal with sin, if he pursue it not constantly to death; sin will revive, and the man must die. Again, the principle of sin is in us, and is called ourselves. It cannot be killed without a sense of pain. It is compared to cutting off right hands, and plucking out right eyes. Lusts, that pretend to be useful and pleasant to the flesh, will not be mortified without sensible violence. It is also a fatal mistake to make only some particular lusts, or actual sins, the object of this duty. Many persons will make head against particular sins, but in general with little success; sin gets ground upon them, and they groan under its power; and the reason is, because they mistake the business. Contests against particular sins, are only to comply with light and convictions. Mortification, with a design for holiness, respects the body of sin, the root and all its branches. The first will miscarry; the latter will succeed.(pp. 338-339)

Christ's Role in Our Sanctification

John Owen is defending the idea that sanctification is of grace and not of works. He is arguing that a "moral" life is not necessarily a holy life. Sanctification is provided for, sustained by, and exemplified by Christ Himself. Therefore living a virtuous life without Christ is not a sanctified life. On the other hand, those Christians who think Christ's life and death only provides us only with redemption and justification, miss the whole purpose of Christ's life on earth: Christ is our example and our goal. The following quote is from The Holy Spirit: Its Gifts and Power

And we should always consider, how we ought to act faith on Christ, with respect to this end. Let none be guilty practically of what some are falsely charged with as to doctrine. Let none divide in the work faith, and exercise themselves in only half of it. To believe in Christ for redemption, for justification, for sanctification, is but one half of the duty of faith. It respects Christ only as he died for us, as he made atonement for our sins. For this end he is first and principally proposed to us; but this is not all. He is also proposed to us as our pattern and example. And as it is a cursed imagination, that this was the whole end of his life and death, namely, to exemplify and confirm the doctrine of holiness which he taught; so to neglect his so being our example, in considering him by faith to that end, and labouring after conformity to him, is evil and pernicious. Wherefore, let us be much in the contemplation of what he was, and what he did; how in all instances of duties and trials he carried himself, till an image or idea of his perfect holiness is implanted in our minds, and we are made like thereby. (p. 322)