The Ministry of the Word

Jehosaphat became a great king in Judah. He bravely removed pagan worship sites (high places and Asherim). He fortified the cities. He followed God courageously. Early in his career he organized the priests and sent them out to the cities of Judah.

And they taught in Judah, having the Book of the Law of the Lord with them. They went about through all the cities of Judah and taught among the people. (2 Chronicles 17:9, ESV)

Jehosaphat did this because it is commanded in the Law.

You are to distinguish between the holy and the common, and between the unclean and the clean, and you are to teach the people of Israel all the statutes that the Lord has spoken to them by Moses.” (Leviticus 10:10-11, ESV)

They shall teach Jacob your rules and Israel your law; they shall put incense before you and whole burnt offerings on your altar. (Deut. 33:20)

Why did God put teaching the Word of God to all His people as the primary task of the priests? Why did a godly king like Jehosaphat insisted that God's people hear God's Word? What was even more curious, why did a pagan king, Artaxerxes send Ezra, an expert on the God's Word, to Jerusalem to teach the Israelites God's Word and enforce it?

“And you, Ezra, according to the wisdom of your God that is in your hand, appoint magistrates and judges who may judge all the people in the province Beyond the River, all such as know the laws of your God. And those who do not know them, you shall teach. Whoever will not obey the law of your God and the law of the king, let judgment be strictly executed on him, whether for death or for banishment or for confiscation of his goods or for imprisonment.” (Ezra 7:25-26)

I don't know Artaxerxes's motives for having the Word taught to the Israelites, but one of the reasons had to be with maintaining order and unity. If the Israelites were obeying their law, they would be good subjects. The Word brings unity to a people. Charles Hodge, the great Princeton theologian, noted in his Systematic Theology about the impact the Word of God had in world history.

The Bible ever has been and still is, a power in the world. It has determined the course of history. It has overthrown false religion wherever it is known. It is the parent of modern civilization. It is the only guarantee of social order, of virtue, and of human rights and liberty. Its effect cannot be rationally accounted for upon any other hypothesis than that it is what it claims to be, "The Word of God." (p. 89, Systematic Theology Volume 1

Jotham, a godly king of Judah, is referenced in 2 Chronicles about how the Word of God ordered his kingdom.

So Jotham became mighty, because he ordered his ways before the Lord his God. (2 Chronicles 27:6, ESV)

Jotham was a king so not only did he order his personal life; he ordered his kingdom before the ways of the Lord. God's Word has a ordering and unifying effect on God's people. In Ephesians 4, Paul wrote about how God uses God's Word to mature His people into Christ.

And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love. (Ephesians 4:11-16, ESV)

"Speaking the truth in love" does not mean giving people a painful truth in a "loving" way. Speaking the truth in love is speaking the gospel into lives because you love them. Every member of the body of Christ has the ministry of the Word. The teachers and shepherds are needed to equip us with the tools to minister the Word, but it is up to each of us to speak the Gospel in word and song to one another (Ephesians 5:19). This will protect the body of Christ in sound doctrine and unify us in love and truth to each another.

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)

The Great Gift of our Union with Christ.

Here is a passage by John Owen celebrating our union with Christ. Owen stops and marvels at what a miracle it is that we have the Spirit of Christ indwelling us.

Hereby we have union with Jesus Christ, the head of the Church, and become 'members of his bones and of the flesh' (Eph. 5:30); as Eve was of Adam; she had the same nature with him, and that derived from him; so we are of him, partakers of the same divine nature; for he that is 'joined to the Lord is one Spirit' (I Cor. 6:17). How excellent then is this grace! It is the same in kind with the holy nature of Christ, and makes us one with him. How great a privilege it it! What an honour and security to the soul that has it. What duties are hence required, and how should we admire the grace and love of Christ through whose mediation we receive it. This is our life, but we cannot perfectly comprehend it, for it is hid with Christ in God' (Col. 3:3). (p. 307, The Holy Spirit: His Gifts and Power

John Owen on Self Cleansing from Sin is Impossible.

John Owen addresses directly the people who think they can cleanse themselves from sin by their own efforts. According to scripture we are too filthy and too weak to accomplish the task. External law and forces cannot do it. We need to be cleansed from the inside out.

We are unable of ourselves, without the special assistance of the Holy Spirit, to free ourselves from this pollution[the effects of sin]. It is true, it is frequently prescribed to us as our duty. We are commanded to wash ourselves, to cleanse ourselves from sin, and the like, but these expressions do not imply a power in ourselves to perform what is so required; but they teach us, that whatever God works in us in a way of grace, he prescribes to us in a way of duty; and though he does it in us, yet he also does it by us; so that the same work is an act of his Spirit and of our wills as actuated thereby. We are not able by an endeavours of our own, to cleanse ourselves from this defilement. 'If I wash myself with snow-water' saith Job, 'and make my hands ever so clean, yet shalt thou plunge me in the ditch, and my own clothes shall make me to be abhorred' (Job 9:29). Means may be used whereby an appearance of cleansing may be made, but when things come to be tried, in the sight of God, all will be found filthy and unclean, 'In vain', says the prophet, 'shalt thou take to thyself soap and much nitre; you shalt not be purged' (Jer. 2:22). The most probable means of cleansing, and the the most effectual in our judgement, however multiplied, shall fail in this case. Some speak much of washing away their sins by the tears of repentance; by repentance, as prescribed in the Scripture, is of another nature, and assigned to another end: men's tears are but 'soap and nitre', which will not produce the effect intended. The institutions of the law were of themselves insufficient for this purpose; they purified the unclean legally, and as to the flesh (Heb. 9:13); of themselves they could go no further, only they signified that whereby sin was really cleansed. The real stain is too deep to be removed by any outward ordinances, and therefore God, as it were rejecting them all, promised to open another fountain for that purpose (Zech. 13:1).

John Owen has another chapter on how the filth of sin is purged by the Spirit and blood of Christ. The introduction to the chapter reveals his argument.

The purification of believers from the defilement of sin, is assigned in Scripture to various causes--to the Holy Spirit, as the efficient cause; to the blood of Christ, as the procuring cause; and, to faith and affliction, as the instrumental causes.

The Holy Spirit is the craftsman who is making the sanctification happen. The blood of Christ is the price of our redemption. Faith and affliction are the tools the Holy Spirit is using to cleanse us from our sin.

John Owen on Where Holiness Comes From

John Owen on writing about sanctification points out the fallacious reasoning of his day that holiness can be achieved without a personal relationship with Jesus Christ. There was an argument in the churches in his day that all holiness consists of is moral honesty and virtue. Many liberal churches make the same assertion today. Owen in the following paragraphs clarifies the issue of gospel holiness.

And hence we may detect many pernicious mistakes about this matter, both notional and practical. For there are some who would carry holiness beyond the bounds of a special relation to Christ, or that relation beyond the only bond it it, which is faith. For they would have it to be no more than moral honesty or virtue, and so cannot with any modesty deny it to those heathens, who endeavoured after it according to the light of nature. And what need then is there of Jesus Christ? I commend moral virtues as much any man ought to do, and am sure there is no such grace where they are not. Yet to make any thing to be our holiness that is not derived from Christ, I know not what I more abhor. Such an imagination dethrones Christ from his glory, and overthrows the gospel.

Others proceed much further. They have notions of good and evil, by the light of nature; these are improved by convictions from the law, and produce great effects. For where the soul is once effectually convinced of sin, righteousness, and judgement, it cannot but seek deliverance from the one, and the attainment of the of the other, that so it may be well with it at the last day. These convictions are still more improved, according to the means of knowledge men enjoy, or the errors and superstitions they embrace. From the latter proceed penances, vows, uncommanded abstinences, and other painful duties. Where the light received is in general according to truth, it will engage men to a reformation of life, a multiplication of duties, abstinence from sin, and a zealous profession of religion in one way or another. Such persons may have good hopes that they are holy, may appear to the world to be so, be accepted in the Church of God as such, and yet be utter strangers to true gospel holiness. And the reason is because they have missed it in the foundation; and not having in the first place obtained an interest in Christ, have built their house on the sand whence it will fall in the time of trouble.

Wherefore let them wisely consider these things, who have any conviction of the necessity of holiness. It may be that they have laboured hard in duties that materially belong to it; many things they have done, and many things forborne, on account of it; and it may be, they think that for all the world they would not be found among unholy persons on the last day. This may be the condition of many young persons, who have lately engaged in the ways of religion upon their convictions: it may be so with others, who for many years have followed after righteousness in a way of duty. But it is observable, that the duties of obedience seldom prove more easy and pleasant to such persons than they did at first, but rather more burdensome every day. Besides,they never arrive to a satisfaction in what they do, something still is wanting; and hence they often become apostates. But what is worse still, all they have done, or can do on this bottom, will come to no account, but perish with them at the great day. Would we prevent these fatal evils; would we have a real, thriving, everlasting holiness; let our first business be to secure a relation to Jesus Chris, without which it can never be attained. (pp. 275-276, The Holy Spirit: His Gifts and Power

Ephesians 4:30 -- Do Not Grieve the Holy Spirit

I thought this argument defending Paul's exegetical technique was interesting. It is commentary from Peter O'Brien's commentary on Ephesians 4. It is a short typological comparison between Isaiah 63:10 and Ephesians 4:30.

The links between the two biblical passages [Isaiah 63:10 and Ephesians 4] are so significant as to suggest a typological correspondence between the two events in the history of God’s covenant people. In Isaiah 63, which looks back to the exodus, Yahweh is presented as the Saviour of Israel, who redeemed his people from Egypt, brought them into a covenant relationship with himself, led them by his own personal presence (i.e., his Holy Spirit) through the wilderness, and gave them rest. For its part, Israel the covenant people had rebelled against its Lord ‘and grieved his Holy Spirit’ (v. 10). In Ephesians Paul addresses the new covenant community, ‘the one new man’ (2:15) comprising Jews and Gentiles who have been redeemed (1:7) and reconciled to God through the cross of Christ (2:14-18). They have become a holy temple in the Lord, the place where God himself dwells by his Spirit (2:21, 22). Using the language of Isaiah 63:10, Paul issues a warning to this new community not to grieve the Holy Spirit of God, ‘as Israel had done’ in the wilderness (cf. 1 Cor. 10:1-11), the more so since they have been sealed by that same Holy Spirit until the day of redemption (4:30). The change from the indicative (‘they [Israel] grieved his Holy Spirit’) to the imperative (‘do not grieve the Holy Spirit of God’) is deliberate and makes eminent sense in the exhortatory context. Paul picks up the Isaianic text in a chapter that highlights the work of God’s Spirit (=God’s personal presence; Isa. 63:10, 11, 14) in relation to the major salvation-historical event of the Old Testament, namely, the exodus. As he handles this scriptural passage, the apostle is obviously not engaging in some kind of atomistic exegesis, as he is often charged. Rather, he reads the Old Testament text with an understanding of its immediate context, its place in the flow of salvation history, and, apparently, within a pattern of new Exodus typology. Paul interprets the passage according to its plain sense, applying it to the new covenant community upon whom the ends of the ages have come (cf. 1 Cor. 10:11). (pp. 347-348, The Letter of Ephesians)

John Owen: Temptation Unsettles the Soul

John Owen is writing about sanctification. In the following paragraph he masterfully uses the illustration of a tree surviving a storm as an analogy of how God uses temptations and strife to encourage spiritual maturity and sanctification.

Perplexing temptations or strong corruptions may so disturb the soul for a season, that it may not be able to form a right judgement of its progress. A ship at sea may be so tossed by a storm, that the most skilful mariners may be unable to discern whether they make any way, while perhaps, they are carried on with success and speed. In such cases, grace is engaged chiefly in opposition to its enemy, and so its thriving in other respects is not discernible. If it be asked, 'How may we know that grace thrives in opposition to corruptions and temptations?' I say, that as great winds sometimes contribute to the fruit-bearing of trees, so do corruptions and temptations to the fruitfulness of grace. The wind comes with violence on the tree, ruffles its boughs, beats off its buds, shakes its root, and threatens to destroy the whole: but by this means the earth is loosed about it, and the tree gets deeper rooted, which renders it more fruitful, though it bring not forth fruit visibly till a good while after. In the assaults of temptation and corruption the soul is woefully ruffled, its leaves of profession blasted, and its beginnings of fruit-bearing much retarded; but in the mean time it secretly casts out its roots of humility, self-abasement and mourning, in constant labouring of faith and love after that grace whereby holiness really increases, and way is made for future visible fruitfulness.(p. 268-269, The Holy Spirit: His Gifts and Power by John Owen

Ephesians 4:26 -- How to be Angry and yet not sin

Be angry and do not sin; do not let the sun go down on your anger,(Ephesians 4:26)

O'Brien comments on Ephesians 4:26 using scholarship and biblical wisdom.

Since anger is not explicitly called ‘sin’, it has been suggested that the reference here is to righteous indignation, while the anger of v.[Ephesians 4:]31 which is to be put away is evidently unrighteous anger. There is a proper place for righteous anger, but also the ‘subtle temptation to regard my anger as righteous indignation and other people’s anger as sheer bad temper’. If ours is not free from injured pride, malice, or a spirit of revenge, it has degenerated into sin. The warning of James 1:19-20 makes the same point: ‘everyone should be … slow to become angry, for human anger does not bring about the righteous life that God desires’.

In order to prevent anger from degenerating into sin a strict time limit is to be put on it: ‘Do not let the sun go down on your anger’. The particular term for ‘anger’ occurs only here in the New Testament. Elsewhere it usually signifies an active ‘provocation’ to anger that is, the source of anger rather than its result. Apparently this saying was proverbial. Plutarch mentions that if ever the Pythagoreans were led by anger into recrimination, they were never to let the sun go down before they joined hands, embraced one another and were reconciled. Similar texts appear in the Qumran literature. Sunset was regarded as a time limit for a range of activities, for example, the paying of a poor man his wages lest by failing to so one would be guilty of sinning (Deut. 24:15). In the apostle’s admonition this expression with its reference to sunset is used a a warning against brooding in anger or nursing it. It is to be dealt with promptly, with reconciliation being effected as quickly as possible. (O'Brien, The Letter to the Ephesianspp. 339-340,

Ephesians 4:25 -- How to build up the body of Christ.

Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another. (Ephesians 4:25 ESV)

I thought Peter O'Brien's comments on the above verse rather poignant.

The means, by which this body is built, according to [Ephesians] 4:15, is speaking the truth of the gospel in love. Here at 4:25, the apostle’s point is that, in the body which is a model of harmonious relationships, there is no place for anything other than the truth. We are ‘no longer alienated, independent beings but people who now belong together in unity with others whom we must not rob of the truth according to which they decide and act. (O’Brien,The Letter to the Ephesians, p. 338)

John Owen on the Consistencies of Commands and Promises

In his age, John Owen argued against the prevailing arguments against the work of the Holy Spirit in our hearts. Here Owen shows that the command and the promises are not antithetical, but complementary.

And here we may digress a little, to consider what regard we ought to have to the command on the one hand, and to the promise on the other; to our own duty and to the grace of God. Some would separate these things as inconsistent. A command, they suppose, leaves no room for a promise; and a promise, they think, takes off the influencing authority of a command. If holiness be our duty, there is no room for grace; and if it be an effect of grace there is no place for duty. But all these arguings are a fruit of the 'wisdom of the flesh'; the 'wisdom that is from above' teaches us other things. It is true, that works and grace are opposed in the matter of justification, as utterly inconsistent; 'If it be of works, it is not of grace; and it be of grace, it is not of works.' But our duty and God's grace are no where opposed in the matter of sanctification; for the one supposes the other. Neither can we perform our duty herein without the grace of God; nor does God give us his grace to any other end than that we may rightly perform our duty. He who denies either that God commands us to be holy in a way of duty, or promises to work holiness in us in a way of grace, may with as much modesty reject the whole Bible. Both these therefore we must duly regard, if we intend to be holy.

In our regard to the command, our consciences must be affected with the authority of it, as the command of God; for holiness is obedience, and obedience respects the authority of the command. We must also see and understand the reasonableness, equity, and advantage of the command. Our service is a reasonable service; the ways of God are equal; and in the keeping of his commands there is great reward. And hence we love and delight in it as holy, just and good, because the things it requires are upright, equal, easy, and pleasant to the new nature, without any respect to the false ends before exposed.

And we have due regard to the promise, when:

1. We walk in a constant sense of our own inability to comply with with the command in any one instance, form any power in ourselves, for 'our sufficiency is of God.'
2. We adore that grace which has provided help and relief for us. Seeing without the grace promised, we could never have attained the least degree of holiness, and seeing we could never deserve the least particle of that grace, how ought we to adore that infinite bounty which has freely provided this supply!
3. We act faith in prayer and expecation on the promise for supplies of grace for all holy obedience.
4. We have a special regard to it in particular temptations and particular duties; when on such occasions we do not satisfy ourselves with a respect to the promise in general, but exercise faith on it in particular for aid and assistance.

To come yet nearer to our principal design, I say it is the Holy Ghost who is the immediate peculiar sanctifier of all believers, and the author of all their holiness. (The Holy Spirit: His Gifts and Power, pp. 253-254

John Owen on Why Sanctification is Misunderstood by Believers

I grabbed this quote from John Owen about our regeneration. Owen pointed out that we little understand our new nature, but how wonderful is the work the Holy Spirit has performed within us.

Believers themselves are often much unacquainted with it, either as to the apprehension of its true nature, causes, and effects, or at least as to their own interest in it. As we know not of ourselves the 'things that are wrought in us by the Spirit of God', so we seldom attend as we ought to his instruction of use in them. It may indeed seem strange, that as all believers are sanctified and made holy, they should not understand what is wrought and abides in them; but alas! How little do we know of ourselves, of what we are, and whence are our natural powers and faculties! How little do we know of these souls of ours? And what we do know , is by their operations. Is it strange then that we should be much in the dark as to this new nature, this new creature, which is from above, from God, and with which our natural reason has no acquaintance? It is new, is it wonderful, it is a work supernatural and is known only by supernatural revelation (p. 250, The Holy Spirit: It Gifts and Power

John Owen: Holiness Will Not Be Left Behind

John Owen in his book on the Holy Spirit was writing about how the Holy Spirit instills a new holy nature within us when Owen goes on to describe the rewards of holy endeavors. I thought this quote almost poetic.

We must also consider, that holiness is not confined to this life, but passes over into eternity and glory. Death has no power to destroy it or divest us of it. Its acts indeed are transient, but its fruits abide for ever in their reward. They who die in the Lord 'rest from their labours, and their works follow them' (Rev. 14:13). 'God is not unrighteous to forget their labour of love' (Heb. 6:10). There is not any fruit of holiness, not the least, not the giving 'a cup of cold water to a disciple of Christ, in the name of a disciple', but it shall be had in everlasting remembrance. Nothing shall be lost, but all fragments shall be gathered up, and kept safe for ever. Every thing else in this world, however specious, shall be burnt up and consumed as 'hay and stubble' when the least, the meanest, the most secret fruit of holiness, shall be gathered as 'gold and silver' into God's treasury, and become a part of the riches of the inheritance of the saints in glory. Let no soul fear the loss of any labour in the duties of holiness, in the most secret contest against sin, for inward purity, for outward fruitfulness, in the mortification of sin, resistance of temptations, in self-denial, or contentment; all that you know, and what you do not know, shall be revived, called over, and abide eternally in its reward.(p.250, The Holy Spirit: His Gifts and Power)

Christian Maturity -- Ephesians Style

until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, (Ephesians 4:13, ESV)

The verse quoted above has to be explained a bit because I am quoting it out context. First, Paul is addressing the church as a body and the unity of the Church is Paul's main theme in Ephesians. O'Brien puts it this way in his commentary on Ephesians.

‘to the mature man’. This destination to which all believers are headed is understood as a corporate entity: it is not described in individual terms, but refers to the totality of believers as the body of Christ.

Mature man is an unusual term. Brooks Simpson pointed this out in his sermon a few weeks ago. We are corporately as a body growing into a mature man. Our unity is not an option; it is foreordained. O'Brien further explains what the term means.

The phrase ‘mature man’ is somewhat unusual since the term for an adult male or full grown man is used, rather than the generic word for man or human. The adjective has the sense of ‘mature’ (cf. Cor. 2:6, 14:20; Heb. 5:14) rather than ‘perfect’, and focusses on the mature adult person in contrast with the infants of v. 14.

Here are two quotes about the goal specified by Ephesians 4:13. We have an impossibly high standard to meet that needs to be realized step by step in the present age with the help of the Holy Spirit.

The church is already the fullness of Christ (1:23; cf. 4:10). There is thus a realized dimension to its existence. But the future element is still present: the apostle has prayed that the readers might be ‘filled up to all the fullness of God’ (3:19); now in the immediate context the goal to be reached is mature manhood, and this is defined by the fullness of Christ. The maturity of this growth is measured by nothing less than Christ’s full stature. ‘The glorified Christ provides the standard at which his people are to aim: the corporate Christ cannot be content to fall short of the perfection of the personal Christ.” (O’Brien, p. 308)

When the goal is ultimately reached, and the body of Christ has grown up sufficiently to match the Head Himself, then will be seen that full-grown Man which is Christ together with His members. That spectacle will not fully appear until the day when they are glorified together with Him; but the expectation of that day will act a powerful incentive to spiritual development in the present time. (F.F. Bruce).

Jonathan Edwards's Gospel Invitation

I would characterize this as "Jonathan Edward's Gospel Invitation" at the end of one of his more famous sermons. This is a little different from his "Sinners in the hands of an Angry God."

I invite you now to a better portion. There are better things provided for the sinful miserable children of men. There is a surer comfort and more durable peace: comfort that you may enjoy in a state of safety, and on a sure foundation: a peace and rest that you may enjoy with reason, and with your eyes open. You may have all your sins forgiven, your greatest and most aggravated transgressions blotted out as a cloud, and buried as in the depths of the sea, that they may never be found more. And being not only forgiven, but accepted to favor, you become the objects of God’s complacence and delight. Being taken into God’s family and made his children, you may have good evidence that your names were written on the heart of Christ before the world was made, and that you have an interest in that covenant of grace that is well ordered in all things and sure, wherein is promised no less than life and immortality, an inheritance incorruptible and undefiled, a crown of glory that fades not away. Being in such circumstances, nothing shall be able to prevent your being happy to all eternity, having for the foundation of your hope that love of God which is from eternity to eternity, and his promise and oath, and his omnipotent power: things infinitely firmer than mountains of brass. The mountains shall depart, and the hills be removed, yea, the heavens shall vanish away like smoke, and the earth shall wax old like a garment, yet these things will never be abolished. In such a state as this you will have a foundation of peace and rest through all changes, and in times of the greatest uproar and outward calamity be defended from all storms, and dwell above the floods, Psa. 32:6, 7. And you shall be at peace with everything, and God will make all his creatures throughout all parts of his dominion, to befriend you, Job 5:19-24. You need not be afraid of anything that your enemies can do unto you, Psa. 3:5, 6. Those things that now are most terrible to you, viz. death, judgment, and eternity, will then be most comfortable, the most sweet and pleasant objects of your contemplation. At least there will be reason that they should be so. Hearken therefore to the friendly counsel that is given you this day. Turn your feet into the way of peace, forsake the foolish and live, forsake those things which are no other than the devil’s baits, and seek after this excellent peace and rest of Jesus Christ: that peace of God which passeth all understanding. Taste and see: never was any disappointed that made a trial. Pro. 24:13, 14. You will not only find those spiritual comforts that Christ offers you to be of a surpassing sweetness for the present, but they will be to your soul as the dawning light that shines more and more to the perfect day. The issue of all will be your arrival in heaven, that land of rest, those regions of everlasting joy, where your peace and happiness will be perfect, without the least mixture of trouble or affliction, and never be interrupted nor have an end. (From the sermon The Peace Which Christ Gives His True Followers by Jonathan Edwards)

Ephesians 4: Ministries of the Word

In his commentary in Ephesians, O'Brien reflects on Ephesians 4:12 and the ministries of the word: apostles, prophets, evangelists, and shepherd/pastors.

In line with this salvation-historical dimension, Ephesians 4 indicates that the exalted Messiah gives ministries of the word to equip God’s people for work in his service so as to build his body. This constructing has both an extensive and an intensive dimension to it. Growth in size is implied in the mention of the gifts of apostles and evangelists (v. 11), while the introduction of the body metaphor implies the notion of development of the church as an organism from within, by means of its own God-given life. Although the expression may be built up has sometimes been interpreted individualistically, this is inappropriate, since it regularly has a corporate dimension in the apostle’s teaching, and this clearly its significance in the present context. (O’Brien, p.135).

The ministers of the Word feed us scripture in order that we may minister to one another in the Word so that we as a whole body may grow into Christ.

Shepherds/Pastors are Christ's Gift to the Church

I am still studying Ephesians 4. One thing that struck me about the following passage is our pastors are a gift to the church.

Therefore it says,
“When he ascended on high he led a host of captives,
and he gave gifts to men.”

(In saying, “He ascended,” what does it mean but that he had also descended into the lower regions, the earth? He who descended is the one who also ascended far above all the heavens, that he might fill all things.) And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, (Ephesians 4:8-12, ESV)

Here's a couple of observations. O'Brien in his commentary writes about the phrase he might fill all things.

He [Christ] fills the universe through the exercise of his lordship over everything. This entails his functioning as the powerful ruler over the principalities (Ephesians 1:21), and giving grace and strength to his people (4:13, 15-16), through whom he fulfils his purposes.

Christ manifests his wisdom and authority to all the principalities in heaven and on earth through helping the church grow into maturity. Christ does this by giving us the gift of gifted ministers: apostles, prophets, evangelists, pastor and teachers. Christ specifically chose and gifted men to minister to us so that we as a body can grow into maturity in Him. These ministers are ministers of the Word. They are not here to make us feel better or entertain us, but to explain "the faith" to us. They are to help us to understand the gospel in its entirety and help us to apply it to our lives. Have you thanked your elders/pastors/shepherds today? Have you prayed for your leaders to today? Have you thanked Christ for his gift of your leaders today?

Ephesians 4:15 "Speaking the Truth in Love"

John Piper in a sermon on October 25, 1992 comments on the phrase in Ephesians 4:15: speaking the truth in love.

Let me clear up a wrong idea here that I had for years about this phrase because I ignored the context. I used to think that the phrase, "speak the truth in love," meant, "Tell it like it is, but gently." Like: if a student bombed a test or if a man loses his job, you may have to do the tough work of telling them the truth, but you do it in love to soften the blow. So the truth which is in view here, I thought, was just the hard facts of life that a person might need to hear about in love. Well, that is no doubt part of the meaning here (especially in view of Ephesians 4:25) but the context points in a different direction, that is very crucial to see for the good of the church. The context is all about doctrinal truth—truth about God and about his Son. Notice three evidences of this.
The Context is all about Doctrinal Truth

First, the equippers of the saints in verse 11 are all truth agents: apostles (the authoritative, foundational witnesses to the truth), the prophets (the charismatic speakers of truth that apply it with supernaturally guided pointedness), the evangelists (who do the work of evangelism with the truth of the gospel in regions where apostles have planted the church), the pastors and teachers (who take the truth and use it to feed and protect the flock of God). Every one of these offices centers on the truth of God and Christ and the gospel. These people are truth agents.

Second, verse 13 says that the goal of building up the body of Christ is to attain to the unity of the faith and the knowledge of the Son of God. So the building begins with equippers who are all agents of truth, and the aim of the building is unified knowledge, that is, unified grasp of truth.

Third, we have seen that verse 14 shows Paul's great concern is that as we grow into corporate Christlikeness, we are not to be babes who are blown around by every wind of doctrine. So again the issue is stability in true doctrine so that we will not be deceived by false doctrine.

O'Brien's commentary points out the same idea.

... the apostle is not exhorting his readers to truthfulness in general or speaking honestly with one another, however appropriate or important this may be. Rather, he wants all of them to be members of a 'confessing ' church, with the content of their testimony to be 'the word of truth', the gospel of their salvation (1:13). This truth, which is guaranteed by God and is depicted as part of his own armour, is the belt which believers are to buckle around their waist as they resist the onslaughts of the evil one (6:14).

As Christians witness to the truth of the gospel they cannot use the same methods as the false teachers or the tempter whose activity lies behind them. (O'Brien, The Letter to the Ephesians" p. 311)

I have posted this quote before from Mike Cosper about "speaking the truth in love."

Speaking the truth in love” is often understood as saying hard things or dealing with conflict: we “speak the truth in love” when we confront sin or say unpopular things lovingly. According to Peterson, though, “speaking the truth in love” is not so much about interpersonal boldness as it is about a community that shares a confession, a unified expression of faith in the God who saved them. The gathered body teaches the Word and proclaims it together; we speak the truth I love as we sing, read the Scriptures, and remember the gospel together. (Rhythms of Grace, Mike Cosper, p. 80).

Although exhortation is a key tool for building up the church, Paul is concentrating in Ephesians about doctrinal truth. We are to celebrate the truth of the gospel through our preaching, worship, and love. The path to maturity that Paul is describing is in steadfastness to the truth and love. It is not emotional maturity, although that is important, it is not what Paul is stressing in Ephesians.

Ephesians 4:6 -- God's Sovereignty and The Church's Unity

I have been studying Ephesians 4. Paul is stressing the unity of the Church since the death of Christ unified the Gentiles and the Jews into one body. Paul describes God the Father in Ephesians 4:6 --

one God and Father of all, who is over all and through all and in all. (Ephesians 4:6, ESV)

Peter O'Brien in his commentary on Ephesians makes the following observations:

God’s universal sovereignty and presence are set forth as the climactic ground for the unity of the Spirit that believers are to maintain. His universal rule is being exercised to fulfill his ultimate purpose on unifying all things in Christ. The unity of the church is the means by which the manifold wisdom of God is being displayed to the universe. The church is the eschatological outpost, the pilot project of God’s purposes, and his people are the expression of this unity that displays to the universe his final goal. (O’Brien, p. 285-286)

God the Father is using the unity of the Church, made possible by the death and resurrection of His Son and is enabled by the indwelling Holy Spirit, to display His manifold wisdom to the universe. We all have a vital role in the church to pursue unity.

What the Bible says we should do when we worship together.

I have been reading Mike Cosper's book Rhythms of Grace.. Cosper writes about what we should do when we worship both singly and in community. He has good insight on how should we should understand Ephesians 4:15:

Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ

Cosper notes that "Speaking the truth in love" ia commonly misunderstood.

“Speaking the truth in love” is often understood as saying hard things or dealing with conflict: we “speak the truth in love” when we confront sin or say unpopular things lovingly. According to Peterson, though, “speaking the truth in love” is not so much about interpersonal boldness as it is about a community that shares a confession, a unified expression of faith in the God who saved them. The gathered body teaches the Word and proclaims it together; we speak the truth in love as we sing, read the Scriptures, and remember the gospel together.” (Rhythms of Grace, Mike Cosper, p. 80).

Mike Cosper writes about the Greek word for Church: "Ekklesia."

We gather because we have work to do—to remember the gospel and hold fast to our confession. The Greek word for the gathered church offers some insight into how the apostles saw their gatherings. Though the language offered a variety of options for words to describe the gathering church, the authors of the new Testament chose ἐκκλησία. According the scholar Larry Hurtado, it was an odd choice. “In its historic Greek usage, ekklesia designated the gathering of citizens of a city to conduct civic business. Such events always had a religious character and would be commenced with offerings to the gods, but the ekklesia was not precisely a gathering to conduct worship.” We gather because we have work to do. ἐκκλησία emphasizes the work of the people. We gather to do our work, which is to say, we gather to remember, to encourage, and to spur one another on.

The Work of the Holy Spirit in Regeneration

This is from John Owen's book called, The Holy Spirit. Owen starts this paragraph by explaining how the Arminian's or Semi-Pelagians outline the work of the Holy Spirit in an individual's salvation. Owen then explains how this does not fit scripture or traditional theology. In the second paragraph, Owen points out that Arminians pray for conversion for themselves and others like a Calvinist. It would be ludicrous to pray for a person' conversion, if God is helpless to change that person's heart.

It is indeed pretended by some, that grace, in the dispensation of the word, does work really and efficiently, especially by illumination and excitation of the mind and affections; and if, upon this, the will exerts itself in the choice of that which is good, then the grace thus administered concurs with it, and assists it to perfect its act, and so, that the whole work is of grace. So pleaded the Semi-Pelagians, and so do others still. Now this is, in effect, to overthrow the whole grace of Jesus Christ, and to render it useless; for it ascribes to man the honour of his conversion, his own will being the principal cause of it. It makes a man to beget himself anew, or to be born again of himself; to make himself differ from others, by that which, in a special manner, he has not received.

This is not all that we pray for, when we beg effectual grace for ourselves or others. Surely he must be very indifferent in this matter, who only prays that God would persuade him or others to believe and to obey, to be converted, or to convert themselves. The Church of God has always prayed that God would work these things in us; and those who have a real concern in them, do pray continually that God would effectually work them in their hearts; that he would convert them; that he would create a clean heart, and renew a right Spirit in them; that he would give them faith, and increase it in them; and that in all these things he would work in them by the exceeding greatness of his power, both to will and to do, according to his good pleasure. This argument was much pressed on the Pelagians by the fathers; and there is not a Pelagian in the world who ever sincerely prayed for grace and divine assistance, with a sense of his want of it, but his prayers contradicted his profession. Indeed, for any person to continue praying with importunity and fervency for what is in his own power, and can never be effected but by his own own power, is absurd and ridiculous: and they do but mock God, who pray to him to do that for them which they can do for themselves, and which God cannot do for them, but only as they choose to do it for themselves. This, some men of late, as it seems, wisely observing, begin to reproach and mock at the prayers of Christians. (The Holy Spirit: His Gifts and Power, John Owen, p. 209)

How God Uses Suffering in Building His Church

Jonathan Edwards comments on 1 Kings 6:7. He notices how the Old Testament temple is a type of the Church, which is the holy temple of the Lord (Ephesians 2:19-22). He points out that God uses affliction to smooth and shape the individual blocks (the people of God) to fit together. We are being grown together into the temple of the Lord by God.

1 Kings vi. 7. “And the house, when it was in building, was built of stone made ready before it was brought thither; so that there was neither hammer, nor axe, nor any tool of iron, heard in the house while it was in building.” This temple represents the church of God, who are called God’s temple, or spiritual house; Jesus Christ being the chief corner-stone, and all the saints as so many stones. Particularly, by Solomon’s temple is meant the church triumphant, as by the tabernacle, the church militant, by the exact finishing, squaring, and smoothing of these stones before they were brought thither, represents the perfection of the saints in glory; heaven is not a place to prepare them, they are all prepared before they come there; they come perfectly sinless and holy into heaven; this world is the place where God hews them, and squares them, by his prophets and ministers, by the reproofs and warnings of his word, which God compares to a hammer, and by persecutions and afflictions. There shall be no noise of those tools heard in heaven, but all the lively strains of this spiritual and glorious building are exactly fitted, framed, and polished before they come there.(The Works of Jonathan Edwards, 15, 16

The Church is more than a "mere" instrument.

I read the following quote by Pastor Herschel Martindale in the Great Commission Leadership Institute materials.

"And he put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all things" (Ephesians 1:22-23, ESV). The Church is the body (instrument) of Jesus. Local churches are merely a representation of this universal body or Church. A body is merely an instrument or means by which the purpose of the head is accomplished."

Actually, the article on the whole is good. However, I disagree with the phrase "merely an instrument." I think what Pastor Martincale is saying is the Church is only a means or tool to accomplish the Great Commission and nothing more. It is hard to believe Pastor Martindale used Ephesians 1:22-23 as a defense for his assertion. Ephesians 1:22-23 is one of the passages in the New Testament which magnifies most what Christ has done for the Church and how Christ plans to use the Church not only here on earth but also in the whole of creation. Paul argues in Ephesians that the Church is not only the means, but it is also one of the main goals of His redemptive work. Here is Peter T. O'Brien commentary on Ephesians 1:22-23.

This still leaves the difficulty of how to interpret 'head' in relation to the body. Perhaps if the Old "Testament notions of 'head' are combined with Greek medical ideas regarding the function of the head in relation to the body and its members, then the head is to be understood as 'inspiring, ruling, guiding, combining, sustaining power, the mainspring of its activity, the centre of its unit, and the seat of its life'. Instead of separating Christ from his body, the head is shown to be 'the cohesive and enabling factor for the body'. Accordingly, "Ephesians (and Colossians) highlights the personal presence of a powerful one who strengthens the individual through the concept of Christ as "head"". This interpretation provides the best explanation for Ephesians 4:16 and Colossians 2:19) ('from it [the head] the whole body grows') and it consistent with the thought of the head 'nourishing' the body. (The Letter to the Ephesians, p. 148)

Again O'Brein on Ephesians 1:23,

The conclusions of our exegesis of v. 23, albeit tentative, may be rendered as follows: '[the church, which is Christ's body], the fulness of him [i.e., Christ] who fills all things in every way'. God has given Christ as head over all things for the church. His supremacy over the cosmos is seen to be for the benefit of his people. (ibid, pp. 151-152)

John Piper in a sermon on Ephesians 1 puts it this way:

"Christ fills the universe with his glory by showing the universe his body--how he chose her, how he destined her, how he came for her and taught her and suffered for her and died for her and rose for her and reigns for her, how he called her and justified her and cleansed her and kept her and will raise her and glorify her and satisfy her forever and ever with himself."

The Church glorifies Christ not through what the Church can do for Christ in fulfilling the Great Commission, but by what God does for the Church through Christ's work and the Holy Spirit's ministry. This interpretation does not alter the fact that we are God's instrument in progressing the Gospel, but the Church is so much more. Paul is using "the body" as analogy to communicate a specific message. Paul did not mean for the analogy to say the Church is "merely" an instrument. Another analogy that scripture uses is the Church is the "Bride of Christ." See the following passages:

For I feel a divine jealousy for you, since I betrothed you to one husband, to present you as a pure virgin to Christ. (2 Corinthians 11:2 ESV)

Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. (Ephesians 5:25-27 ESV)

Let us rejoice and exult and give him the glory, for the marriage of the Lamb has come, and his Bride has made herself ready; it was granted her to clothe herself with fine linen, bright and pure”— for the fine linen is the righteous deeds of the saints. And the angel said to me, “Write this: Blessed are those who are invited to the marriage supper of the Lamb.” And he said to me, “These are the true words of God.(Revelation 19:7-9 ESV)

What difference does it make to assert that the Church is merely an instrument? First, it is just a bad interpretation of Ephesians 1. We lose sight of the glory what Christ has done, is doing, and will do for the Church by calling the Church just an instrument. Second, it is bad ecclesiology. If leaders of a local church view their church as just a mere instrument, wouldn't this eventually cause leaders to view the members of their congregation as mere instruments instead of being fellow heirs of the promises? Heirs who need to be loved, nurtured and trained up to be godly men and women in the house of God.

John Owen: How the Holy Spirit and Duty work together

John Owen addresses the age-old question is sanctification a work of the Holy Spirit or an effort of will. Owen would say both. Read it slowly and read it carefully. Owen wrote in the 17th century and his prose is prolix even for a Puritan; however, it is also very scriptural.

It is brutish ignorance in any to argue, from the effectual operations of the Spirit, that we may be slothful and negligent in our own duty. He who knows not God has promised to work in us, in a way of grace, what he requires from us in a way of duty, has either never read his Bible, or does not believe it; or never prayed, or never took notice of what he prayed for. He is a heathen, he has nothing of the Christian in him, who does not pray that God would work in him what he requires of him. This we know, that what God prescribes, we ought with all diligence and earnestness, as we value our souls and their eternal welfare, to comply with. And we know too, that whatever God has promised, that he himself will perform in us. It is our duty to believe that he will do so, and to fancy an inconsistency between these things, is to charge God foolishly.

If there be an opposition between these things, it is either because the nature of man is not meet to be commanded, or because it need not be assisted; both which suppositions are vain and false. The Holy Spirit so worketh in us, as that he worketh by us; and what he does in us, is done by us. Our duty is to apply ourselves to his commands; and it is his work to enable us to perform them.

He who can indulge sloth and negligence in himself, on account of the promised assistance of the Spirit, may look upon it as a certain evidence that he has no interest or concern it it. For where he affords his aids, he, in general, prepares the soul by diligence in duty. And as he works only in and by the faculties of our own minds, it is ridiculous, and implies a contradiction, for a man to say he will do nothing because the Spirit does all; for where he does nothing, the Spirit does nothing, except by the infusion of the first habit or principle of grace... (pp. 142-143), The Holy Spirit: His Gifts and Power by John Owen.

John Owen's Warning to Those Who Profess the Gospel

Owen was fighting a Deistic theology in his day that was creeping into the churches, so he issues a "woe" to the ministers who preach a gospel that minimizes the role of the Holy Spirit.

Woe to professors of the gospel, who are seduced to believe that all they have to do with God, consists in their attention to moral virtue. It is sottish ignorance and infidelity to suppose that under the gospel there is no communication between God and us but by laws, commands and promises on his part, and by obedience performed in our own strength on part.(p.139, The Holy Spirit: His Gifts and Power

John Owen: The Ministry of the Holy Spirit and the Church

John Owen argues for the essential ministry of the Holy Spirit in the building of Christ's Church from Acts 1:4-8.

And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me; for John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” So when they had come together, they asked him, “Lord, will you at this time restore the kingdom to Israel?” He said to them, “It is not for you to know times or seasons that the Father has fixed by his own authority. But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth.” (Acts 1:4-8, ESV)

On this promise of the coming of the Holy Spirit, John Owen argues that without the ministrations of the Holy Spirit there would be no church:

In this promise then the Lord Christ founded the church itself, and by it he builded it up. And this is the hinge whereon the whole weight of it doth turn and depend unto this day. Take it away, suppose it to cease as to actual accomplishment, and there will be an absolute end of the Church of Christ in this world. No dispensation of the Spirit, no Church. He that would utterly separate the Spirit from the word had as good burn his Bible. The bare letter of the New Testament will no more ingenerate faith and obedience in the souls of men, than the letter of the Old Testament does among the Jews (2 Cor. 3:6, 8). But blessed be God, who hath knit these things together towards his elect in the bond of an everlasting covenant (Isa 59:21). The kingdom of Christ is spiritual, and in the animating principles of it, invisible. If we fix our minds only on outward order, we lose the rise and power of the whole. It is not an outward visible ordination by men (though that be necessary by rule and precept), but Christ’s communication of his Spirit, that gives being, life, usefulness, and success to the ministry; and if any are so foolish as to expect strength and assistance in the work without him, or such success in their labours as shall find acceptance with God, they do but deceive their own souls and others. Let men therefore cast themselves into what order they please; institute what forms of government and religious worship they think proper; if the work of the Spirit be disowned or disclaimed, there is no church-state among them.(p. 135, The Holy Spirit: His Gifts and Power) by John Owen

John von Neumann and Play

In his book Prisoner's Dilemma, William Poundstone writes about the formation of Game Theory and the genius who gave Game Theory its most formal mathematical basis: John von Neumann. In the book Poundstone describes why von Neumann plays.

Many have noted von Neumann's fascination with play, his collection of children's toys, his sometimes childish humor. In this he was not atypical among scientists. Jacob Bronowski wrote (1973), "You must see that in a sense all science, all human thought, is a form of play. Abstract thought is the neoteny of the intellect, by which man is able to carry out activities which have no immediate goal (other animals play only while young) in order to prepare himself for long-term strategies and plans." (Poundstone, p. 39)

John Owen on the Works of the Holy Spirit.

John Owen comments on the Holy Spirit's work being distinct from the other two persons of the Godhead: Father and Son. In creation, John Owen points that it is the God the Father who creates ex nihilo. The Spirit hovered over the water. The Holy Spirit works with existing materials so to speak. John Owen goes on and writes:

The work of the Spirit being not an original but a perfecting work, it supposes the love, grace, counsel and eternal purpose of the Father, and the whole mediation of Jesus Christ: for it is his peculiar work to make these effectual to the souls of the elect, to the praise of the glory of the grace of God. (Owen, p. 134, The Holy Spirit: His Gifts and Power

Packer on Friesen's Book "Decision Making and the Will of God."

J. I. Packer and Carol Nystrum critiques Garry Friesen's model for decision making in their God's Will: Finding Guidance for Everyday Decisions.

In Decision Making and the Will of God (Portland: Multnoma, 1980), Garry Friesen put forward, in place of the idea of guidance by immediate "impressions" or by arresting circumstances, a Bible-based "wisdom" model for determining the will of God with regard to school, marriage, career and all other significant choices, much in line with what we have been affirming in this book so far. But it has been reported that "many...came away from his presentation with a great disquiet, a disquiet that arises from a tone that implicitly denies that existential dynamic of the Spirit in the life of the believer and substitutes instead a formula (albeit a thoroughly biblical formula) for determining legitimate options in any situation." And Friesen's book was once roundly critiqued in J. I.'s hearing as a fine statement of the "Deist doctrine of guidance"--a doctrine that is, that denies, ignores, or otherwise leaves out of account all direct action of God the Holy Spirit in the deep Christian heart and consciousness. It has to be admitted that Friesen's book, however salutary in other ways, does appear overall as an example of the subspiritual mindset in action.

Packer and Nystrum go on to explain what the subspiritual believer does wrong: he overvalues reason, and he undervalues the grace of faithful waiting.

God will dwell in the tents of Shem. (Genesis 9:27)

Walter Kaiser Jr., in his book Toward an Old Testament Theology, traces what he calls the "Canonical Theological Center," which is the revelation of the promised seed throughout the Old Testament. He shows how Noah's cursing and blessing of his descendants in Genesis 9, provides further revelation about the promised seed.

The structure of Genesis 9:25-27 is a heptastich which is divided into three parts by the repeated refrain of Canaan's servitude, a son of guilty Ham:

And he said
Cursed be Canaan;
a servant of servants will he be to his brothers
--verse 25

And he said,
Blessed be the Lord God of Shem;
Let Canaan be a slave to him.
--verse 26

God will enlarge Japhet,
But He will dwell in the tents of Shem;
Let Canaan be a slave to him.
--verse 27

Now the key issue is this: Who is the subject of the verb "he will dwell" in Genesis 9:27? We concur with the judgment of the Targum of of Onkelos, Philo, Maimonides, Rashi, Aben Ezra, Theodoret, Barumgarten, and Delitzsch that the subject is God. Our reasons are these: (1) the subject of the previous clause is presumed to continue into the next clause where the subject is unexpressed; (2) the use of the indirect object of the previous line as subject ("Japhet") would require strong contextual reason for doing so; (3) the context of the next several chapters designates Shem as the first in honor of blessings; and (4) the Hebrew phrase weyiskonbe'ohole sem, "and he will dwell in the tents of Shem," hardly makes sense if attributed to Japhet, for Japhet had already been granted the blessing of expansion.

The plan of the whole prophecy appears to devote the first strophe only to Canaan, the second to Shem and Canaan, and the third to all three brothers. On balance, then, the best option is to regard God as promising to Shem a special blessing. He would dwell with the Semitic peoples. The word for "dwell" is related to the later concept of Mosaic theology of the Shekinah glory of God wherein the presence of God over the tabernacle was evidenced by the pillar of cloud by day and the pillar of fire by night. Hence, the man Shem would be the one through whom the "seed" promised earlier would now come. Had not God said, "Blessed be the Lord God of Shem" (Gen. 9:26)? And why did He use this distinctive form of address? Could it be that the blessing and indwelling were linked? And could it be that they were God's next provision to earths's latest crisis? (pp. 81-82, Toward an Old Testament Theology, Kaiser)

The promised seed of Eve can be traced through the line of Adam's and Eve's son, Seth. The seed then can be traced through Noah and then through Shem (father of the Semitic tribes). Abraham is from this tribe. This line of descendants can be tracked through David and thus to Christ. God gives us hope through his meticulous planning and care of the line of David. This gives us hope and comfort because we, through the Church, are adopted into this holy family.
The concept of dwelling with man is central here. God promises to dwell with Israel (Exodus 29:45). God through His Spirit promises to dwell within the Church (1 Corinthians 3:16), and individual believers as well (1 Corinthians 6:19). In Revelation, God the Father promises that the dwelling place of God is with man.

And I heard a loud voice from the throne saying, “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. (Revelation 21:3, ESV)

We have God in Revelation restoring the relationship with Man that Man lost in Genesis 3.

The Ruler of Promise: Genesis 49:10.

The following is from the ESV Bible. Genesis 49:10

The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until tribute comes to him;1 and to him shall be the obedience of the peoples.
Footnotes
[1] 49:10 By a slight revocalization; a slight emendation yields (compare Septuagint, Syriac, Targum) until he comes to whom it belongs; Hebrew until Shiloh comes, or until he comes to Shiloh

Notice from the footnote and from older translations of the Bible (KJV, ASV) "until tribute comes to him" is translated "until Shiloh comes." In his book, "The Promise-Plan of God," Walter Kaiser argues that Genesis 49:10 adds further revelation about the Man of promise (the promised Seed of Genesis 3:15) by quoting von Orelli. Von Orelli comments on the phrase "until Shiloh comes."

The context on one hand, the oldest authorities in respect of reading on the other, conduct us to our translation. Selloh was the reading handed down from antiquity, and the LXX [Septuagint] rendered this neutrally: heos ean elthe ta apokeimena auto [until there come the things stored up for him]. Instead of this abstract neuter subject we take the personal subject dominating everywhere here and render: until he comes into that which belongs to him, therefore into his own, his possession described on the sequel. Cf. especially the blessing of Moses on Judah, Deut. xxxiii.7: we'el ammo te bi 'ennu ["to his people bring him"]. As champion of the other tribes, he will display untiring energy until he has won his territory without curtailment; and then not merely will the tribes of Israel do homage to him but other nations also will bow to his rule.

Kaiser summarizes his argument that from Judah's descendants would come the prophesied Man of promise.

For Ezekiel, or later Jewish and Christian interpreters, to regard this as another addition to the doctrine of the seed to come is therefore not unwarranted. Neither was Ezekiel's allusion in 21:27, "until he to whom it rightfully belongs shall come, to him I will give it," out of bonds either. The Man of promise would be overwhelmingly successful; he would reign over all the peoples of the earth because it was his right and destiny so to do. Furthermore, he would originate from the tribe of Judah in Israel.

Walter Kaiser on Genesis 3:15 and 4:1 -- Eve's expectation of her first born.

Walter Kaiser Jr. traces the path of the Promise through both the Old Testament and the New Testament. He makes some observations about Genesis 3:15 and 4:1.

But in the midst of the dirge of gloom and rebuke came God's surprising word of prophetic hope (Ge 3:15). A divinely instigated hostility--"I will put enmity between you [the serpent] and the woman, and between your offspring [or seed] and hers--is climaxed with the triumphant appearance of a "he"-- no doubt a representative person of the woman's seed. He would deliver a lethal blow to the head of Satan, while the best the serpent would be able or even permitted to do would be to nip the heel of this male descendant.

Who this male descendant was, was not immediately revealed. Perhaps Eve thought Cain was the one. She named her son Cain (Heb., qayin), saying she had "gotten (Heb.,qaniti) a man, even the Lord" (4:1); at least, that is a fair way of rendering the enigmatic phrase. Regardless of whether one agrees with this rendering, she was mistaken, and the biblical text only records her longings and perhaps gives us an insight into how an clear an understanding she had of Genesis 3:15 -- she expected that God would supply a person who would care for their sin that had occasioned the fall. (The Promise Plan of God by Walter Kaiser Jr., p. 43)

There is a footnote by Kaiser that Luther interpreted the passage this way in the German bible.

Other references that indicate that Old Testament believers were looking forward to the Promised Seed:

To Seth also a son was born, and he called his name Enosh. At that time people began to call upon the name of the Lord. (Genesis 4:26, ESV)

When Lamech had lived 182 years, he fathered a son and called his name Noah, saying, “Out of the ground that the Lord has cursed, this one shall bring us relief from our work and from the painful toil of our hands.” (Genesis 5:28-29, ESV)

When Abraham puts his faith in God's promise that Abraham's seed will be from his own body, then that belief was counted as righteousness.

And behold, the word of the Lord came to him: “This man shall not be your heir; your very own son shall be your heir.” And he brought him outside and said, “Look toward heaven, and number the stars, if you are able to number them.” Then he said to him, “So shall your offspring be.” And he believed the Lord, and he counted it to him as righteousness. (Genesis 15:4-6)

Israel prophesies that from Judah the kingly line will come in Genesis 49:10.

The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until tribute comes to him; and to him shall be the obedience of the peoples. (Genesis 49:10, ESV)

Genesis 29: Who is God using to discipline you?

I found a humorous and valid application of Genesis in a commentary(Creation and Blessing: A Guide to the Study and Exposition of the Book of Genesis by Allen P. Ross). My faith family studied the life of Jacob this week. In Genesis chapter 29, Jacob, because of the deception of Laban, married both of Laban's daughters. Jacob loved the younger, Rachel, but was not in love with Leah. God used Laban's family to discipline the not so righteous Jacob. Here's what Kidner wrote in how God used Laban, Leah, and Rachel to discipline Jacob.

In Laban Jacob met his match and his means of discipline. Twenty years (31:41) of drudgery and friction were to weather his character; and the reader can reflect that presumably Jacob is not the only person to have needed a Laban is his life.

Through this man he also drank deeply of his own medicine of duplicity; yet even as the loser he displayed qualities that were lacking in Esau. The tenacity that showed at his birth and supremely, at Peniel, enabled him to regard the defeat over Rachel as only a setback.

The lesson that Ross gives from the passage is the following:

The lesson is that, even though God's people may experience God's blessing on their endeavors, God will effectively discipline them by making them painfully aware of their unresolved sins.

Ross had to be smiling when he wrote this observation.

If we use the story of Jacob as a sample, we may say that, when we are thrown together with people who are crafty, arrogant, deceitful, contentious, gossipy, or a host of other human frailties, before we lament that we have to be around such people, we perhaps should take a long look at ourselves. It may be that some of those traits characterize us and that other people may be part of God's means of disciplining us.

I let the readers of this post sort out whom God is using to discipline whom in their own lives.

The Promise of the Holy Spirit

John Owen writes about the ministry of the Holy Spirit within us.

And if we consider this promise of the Spirit as to the ends of it, we shall find that he is promised and given as the sole cause and author of all the good that we can enjoy in this world. For there is no good communicated to us, no gift, grace, mercy, privilege, or consolation bestowed upon us, but through the Holy ghost; nor is there any good in us towards God, any faith, love, duty, or obedience, but what is effectually wrought in us by him, and by him alone. (The Holy Spirit: His Gifts and Power by John Owen, pp. 112-113)

According to Ephesians 1, the Holy Spirit is the gift of God that opens the eyes of our hearts so that we understand the riches that God has bestowed upon us through salvation.

Jonathan Edward's View on Beauty in Creation

Jonathan Edwards comments on divine beauty in creation. God uses nature to communicate his beauty to His creatures.

Now we have shown that the Son of God created the world for this very end, to communicate himself in an image of his own excellency.

He communicates himself, properly, only to spirits, and they only are capable of being proper images of his excellency, for they only are properly beings, as we have shown. Yet he communicates a sort of a shadow, or glimpse, of his excellencies to bodies, which, as we have shown, are but the shadows of beings, and not real beings. He who by his immediate influence, gives being every moment, and by his Spirit, actuates the world, because he inclines to communicate himself and his excellencies, does doubtless communicate his excellency to bodies, as far as there is any consent or analogy. And the beauty of face and sweet airs in men are not always the effect of the corresponding excellencies of mind, yet the beauties of nature are really emanations or shadows of the excellencies of the Son of God. So that when we are delighted with flowery meadows, and gentle breezes of wind, we may consider that we see only the emanations of the sweet benevolence of Jesus Christ. When we behold the fragrant rose and lily, we see his love and purity. So the green trees, and fields, and singing of birds are the emanations of his infinite joy and benignity. The easiness and naturalness of trees and vines are shadows of his beauty and loveliness. The crystal rivers and murmuring streams are the footsteps of his favor, grace, and beauty. When we behold the light and brightness of the sun, the golden edges of an evening cloud or the beauteous bow, we behold the adumbrations of his glory and goodness, and in the blue sky, of his mildness and gentleness. There are also many things wherein we may behold his awful majesty, in the sun in his strength, in comets, in thunder, in the hovering thunderclouds, in ragged rocks, and the brows of mountains. That beauteous light with which the world is filled in a clear day, is a lively shadow of his spotless holiness, and happiness and delight in communicating himself; and doubtless this is a reason that Christ is compared so often to those things, and called by their names, as the Sun of Righteousness, the morning star, the rose of Sharon, and lily of the valley, the apple tree amongst the trees of the wood, a bundle of myrrh, a roe, or a young hart. By this we may discover the beauty of many of those metaphors and similes, which to an unphilosophical person do seem so uncouth.

Michael A. G. Haykin comments on Jonathan's Edwards view of divine Beauty and its enjoyment of it by us is necessary in our walk with God.

Edwards' approach could also be helpful in that it explains why aesthetic experience is for many people also a religious experience. Moreover, by emphasizing that the beauty we perceive in the created realm is a mode of God's presence, he avoids the seeming nebulousness of much of the discussion about divine beauty.

If follows, of course, for Edwards, that those who ignore the beauty of God in creation are committing a religious fault. For Edwards, 'the beatific was basic' to God and the universe. Moreover, Edwards is convinced that men and women uniformly fail in this regard, for the have lost the faculty to see the visible beauty of God in his creation. They perceive the secondary beauty, but fail to see the divine beauty that saturates nature. This faculty can only be restored through the indwelling of the Holy Spirit, the 'agent of conversion and of all our good'.

What the Apostle Paul Prayed for.

Ephesians 1:17-18

that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him, having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints

Peter O'Brien in his commentary on Ephesians notes the subject of Paul's prayer.

Unlike many contemporary Christians, the apostle does not pray for fresh spiritual blessings, as though he is unaware of the fact that God has graciously given them every spiritual privilege in Christ. On the other hand, Paul does not want his readers to become complacent. He does not assume that because everything is theirs in Christ they do not need to grow in their understanding or experience of these Christian blessings. (O’Brien, pp. 129-130)

Notice Paul did not pray for additional blessings for the Ephesians. He prayed that the Ephesians may understand the blessings and promises that God through Christ abundantly given us already. Paul wants us to pray for everyday needs, but we should also pray fervently that God would give us wisdom and understanding in knowing Him and His salvation for us.

The Puritan High View of Women.

I'm reading Jonathan Edwards: The Holy Spirit in Revival by Michael A. G. Haykin. The author points out that Jonathan Edwards, deeply loved his wife, Sarah. As a matter of fact, Haykin quotes Amanda Porterfield about an interesting trademark about the American Puritans.

One of the most striking phenomena about the New England Puritans is that their greatest ministers and governors -- Thomas Shepard, John Winthrop, Simon Bradstreet, Edward Taylor, Jonathan Edwards, for example -- loved their wives beyond measure. These men found their wives to be earthly representatives of God's beauty. For these men a loving wife was not only a model Christian but also an expression of the beauty of the world that pointed beyond itself to divine beauty. And the enjoyment of God's beauty was the essence of Puritan spirituality. (Haykin, p. 111)

This generation has seen a revival of the proclamation of the same doctrines to which the Puritans held. These Reformed or Calvinistic doctrines are claimed by an increasing number in our generation. Men, we can only pray that our generation of believers not only be characterized by doctrinal purity, but that we love our wives in the same manner of Edwards: our love should be beyond measure to the glory of God.

Francis Chan on Church Growth

Francis Chan, in his book Forgotten God: Reversing Our Tragic Neglect of the Holy Spirit comments on the role of the Holy Spirit on church growth

Even our church growth can happen without Him. Let’s be honest: If you combine a charismatic speaker, a talented worship band, and some hip, creative events, people will attend your church. Yet this does not mean that the Holy Spirit of God is actively working and moving in the lives of the people who are coming. It simply means that you have created a space that is appealing enough to draw people in for an hour or two on Sunday.

It certainly does not mean that people walk out the doors moved to worship and in awe of God. People are more likely to describe the quality of the music or the appeal of the sermon than the One who is the reason people gather for “church” in the first place.

I share this not because the Holy Spirit is not working among us, but we should not let mere growth in the numbers who attend our church convince us that we are on the right path. The Reformers had a phrase ecclesia semper reformanda. It means the church is always reforming in accordance to the Word of God. We always need to examine our practices and programs to see if they in accordance to the Word of God. Chan is emphasizing we need to check if we are depending on the Holy Spirit for guidance and growth. The mark of a growing church in not numbers, but "Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ." (Ephesians 4:15).

The Second Great Article of Gospel Truth

John Owen reflects on the doctrine of the Holy Spirit in his book, The Holy Spirit: His Gifts and Power

We may observe that the doctrine of the Spirit of God, is the second great article of those gospel truths, in which the glory of God and the good of souls, are most eminently concerned; without the knowledge of which in its truth, and the improvement of it in its power, the first will be altogether useless. For when God designed the great and glorious work of recovering fallen man, and of saving sinners to the praise of the glory of his grace, he appointed in this infinite wisdom two great means thereof: the one was the giving of His Son for them; and the other was, the giving of his Spirit to them. (Owen, p. 43)

Spiritual Blessing in Ephesians 1:3

Ephesians 1:3-14 is called an eulogy because it is a prayer of praise to God the Father for all the spiritual blessings He gives his saints (faithful members of the Church). The following is a snippet of the commentary from Peter T. O'Brien's commentary: The Letter to the Ephesians. I thought it laid out the spiritual blessing in Ephesians 1:3 rather well. I put the blessings in a list format to highlight them.

Here the adjective spiritual means ‘pertaining to or belonging to the Spirit’, and thus ‘spiritual blessings’ signify those which ‘properly pertain to the life of the Spirit’. The adjective does not primarily point to a contrast with what is material (e.g., Deut. 28:1-14), secular or worldly. Nor do Paul’s words suggest simply the spiritual gifts listed in 1 Corinthians 12:3-11. The nature of these gracious gifts is made plain in the following words of the eulogy (vv. 4-14), and include

• election to holiness,
• adoption as God’s sons and daughters,
• redemption and forgiveness,
• a knowledge of God’s gracious plan to sum up all things in Christ,
• the gift of the Spirit,
• and the hope of glory. (O’Brien, p. 97)

How can we not with Paul bless the Father of our Lord Jesus Christ in prayer for giving us this blessing.

Inspiration and the Holy Spirit

R. A. Torrey addresses the heresy that inspiration of the Holy Spirit in the Bible is just the same as an architect being inspired to design a building or a poet composing a poem.

A very scholarly and brilliant preacher seeking to minimize the difference between the work of the Holy Spirit in apostles and prophets and His work in other men calls attention to the fact that the Bible says that Bezaleel was to be "filled with the Spirit of God" to devise the work of the tabernacle (Ex. xxxi. 1-11). He gives this as a proof that the inspiration of the prophet does not differ from the inspiration of the artist or architect, but in doing this, he loses sight of the fact that the tabernacle was to be built after the “pattern shown to Moses in the Mount” (Ex. xxv. 9, 40) and that therefore it was itself a prophecy and an exposition of the truth of God. It was not mere architecture. It was the Word of God done into wood, gold, silver, brass, cloth, skin, etc. And Bezaleel needed as much special inspiration to reveal the truth in wood, gold, silver, brass, etc., as the apostle or prophet needs it to reveal the Word of God with pen and ink on parchment. [R. A. Torrey, pp. 248-249]

I would go one step further. The Christian is to honor God through the Christians's work. We can not honor God without Holy Spirit's help. The Spirit will empower us to glorify the Son through our every day work. God will provide us through our work the means and power to glorify Him.

For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. (Ephesians 2:10, ESV)

The Author's Intention of Ephesians

I'm preparing to lead a study on Ephesians 1. Here are some good quotes from Peter O'Brien's commentary on Ephesians, "The Letter to the Ephesians."

“He [Paul] writes Ephesians to his mainly Gentile Christian readers, for whom he has apostolic responsibilities, with the intention of informing, strengthening, and encouraging them by assuring them of their place within the gracious, saving purpose of God, and urging them to bring their lives into conformity with this divine plan of summing up all things in Christ (1:10). Paul wants to ‘ground, shape and challenge’ his readers in their faith. In other words, the main purpose of his letter is ‘identity formation’. (O’Brien, p. 57) brackets mine

Cosmic reconciliation and unity in Christ are the central message of Paul’s Letter to the Ephesians. (O’Brien, p. 58)

The aorist infinitive ‘to bring all things together’ does not point to the past, but signifies purpose: the summing up of all things is the goal to be achieved. Yet the implementation of the divine plan is already under way. The letter makes it quite plain that significant steps have already been taken to set in motion the achievement of this goal: in particular, it is through Jesus’ saving work that the revelation of the mystery’s content has come about (1:7-9), while God’s placing all things under his feet and appointing him to be head over everything for the church (1:22) is an important step towards the fulfillment of this goal. But the summing up awaits the consummation, which will occur at the end. (O’Brien, p. 60).

O'Brien has a quote by Cargounis about "the summing up of all things." or anakephaloaiosis.

In his stimulating monograph dealing with the mystery in Ephesians, Chrys Caragounis claims that as Paul proceeds to amplify and explain the meaning of the anakephaloaiosis throughout the letter, he concentrates on two main representatives of these spheres, namely, the powers representing ‘the things in heaven’, and the church (particularly in relation to Jews and Gentiles in the body of Christ) representing ‘the things on earth’. Caragounis further suggests that the two obstacles which need to be overcome before the divine purposes of bringing everything back into unity in Christ can be fulfilled are (a) the rebellion of the powers, and (b) the alienation of the Jews from the Gentiles (2:11-22, as well as the estrangement of both from God, 2:16). Much of the rest of Ephesians is given over to explicating, with reference to each of these two spheres, the steps in the process that God has taken in order to ‘bring all things into unity in Christ’.