Nick Roark's Blog, page 23

“Ephesians is nothing short of earth-shattering” by Constantine Campbell

“Ephesians is rightly regarded as one of the most significant letters of human history.

As grandiose as that may sound, adulation for the letter to the Ephesians can hardly be overstated.

It is, in its own way, majestic, profound, exhilarating, and—if its message is taken seriously—nothing short of earth-shattering.

Its scope is cosmic, addressing the whole of creation—including physical and spiritual realms—and eternal, addressing the mission of God before the foundation of the world through to its ultimate fulfillment in the age to come.

It presents a cosmic Christ who is the central figure of the universe and the One through whom God is bringing all things together.

He is supreme over all competing powers and yet operates intimately in the hearts and lives of human beings.

God has caused a people to be raised from the dead with Christ and to be seated with him in the heavens, making him the reconciling centerpiece of God’s plans for humanity and everything else.

He is the head of his body, the church, which is now to live out its noble calling by the power of God in Christ.

The presence of Christ pervades the full sweep of existence from the lofty reaches of the universe through to domestic household relationships.

He dwells in and with his people, transforming them into a new creation and a new humanity, all to the praise and glory of God.”

–Constantine R. Campbell, The Letter to the Ephesians, ed. D. A. Carson, Pillar New Testament Commentary (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2023), 1.

“They look for righteousness and acceptation more in the precept than in the promise” by Edward Fisher

EVANGELISTA, a Minister of the Gospel.
NOMISTA, a Legalist.

“EVANGELISTA:

Alas! There are a thousand in the world that make a Christ of their works; and here is their undoing.

They look for righteousness and acceptation more in the precept than in the promise, in the law than in the gospel, in working than in believing; and so miscarry.

Many poor ignorant souls amongst us, when we bid them obey and do duties, they can think of nothing but working themselves to life; when they are, troubled, they must lick themselves whole, when wounded, they must run to the salve of duties, and stream of performances, and neglect Christ.

Nay, it is to be feared that there be divers who in words are able to distinguish between the law and gospel, and in their judgments hold and maintain, that man is justified by faith without the works of the law; and yet in effect and practice, that is to say, in heart and conscience, do otherwise.

And there is some touch of this in us all; otherwise we should not be so up and down in our comforts and believing as we are still, and cast down with every weakness, as we are.

But what say you, neighbour Nomista, are you guilty of these things, think you?”

–Edward Fisher, The Marrow of Modern Divinity (Fearn, Scotland, UK: Christian Heritage, 1645/2009), 106.

“The endless, bottomless, boundless grace and compassion that is in Christ” by John Owen

“Observe the endless, bottomless, boundless grace and compassion that is in Him who is thus our husband, as He is the God of Zion.

It is not the grace of a creature, nor all the grace that can possibly at once dwell in a created nature, that will serve our turn. We are too indigent to be suited with such a supply.

There was a fullness of grace in the human nature of Christ,— He received not ‘the Spirit by measure,‘ (John 3:34); a fullness like that of light in the sun, or of water in the sea (I speak not in respect of communication, but sufficiency); a fullness incomparably above the measure of angels: yet it was not properly an infinite fullness,—it was a created, and therefore a limited fullness.

If it could be conceived as separated from the Deity, surely so many thirsty, guilty souls, as every day drink deep and large draughts of grace and mercy from Him, would (if I may so speak) sink Him to the very bottom.

Nay, it could afford no supply at all, but only in a moral way.

But when the conduit of His humanity is inseparably united to the infinite, inexhaustible fountain of the Deity, who can look into the depths thereof?

If, now, there be grace enough for sinners in an all-sufficient God, it is in Christ. And, indeed, in any other there cannot be enough.

The Lord gives this reason for the peace and confidence of sinners, ‘Thou shalt not be ashamed, neither be thou confounded; for thou shalt not be put to shame.’ (Isa. 54:4-5)

But how shall this be? So much sin, and not ashamed! so much guilt, and not confounded!

“Thy Maker,” saith he, “is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.”

This is the bottom of all peace, confidence, and consolation,—the grace and mercy of our Maker, of the God of the whole earth.

So are kindness and power tempered in him— He is our God and our Göel, our Redeemer.

“Look unto me,” saith He, “and be ye saved; for I am God, and none else.” (Isa. 45:22)

“Surely, shall one say, In the LORD have I righteousness.” (Isa. 45:24)

And on this ground it is that if all the world should (if I may so say) set themselves to drink free grace, mercy, and pardon, drawing water continually from the wells of salvation, if they should set themselves to draw from one single promise, an angel standing by and crying, ‘Drink, O my friends, yea, drink abundantly, take so much grace and pardon as shall be abundantly sufficient for the world of sin which is in every one of you,‘—- they would not be able to sink the grace of the promise one hair’s breadth.

There is enough for millions of worlds, if they were; because it flows into it from an infinite, bottomless fountain.

“Fear not, O worm Jacob, I am God, and not man,” is the bottom of sinners’ consolation.

This is that “head of gold” mentioned, Cant. 5:11, that most precious fountain of grace and mercy.

This infiniteness of grace, in respect of its spring and fountain, will answer all objections that might hinder our souls from drawing nigh to communion with Him, and from a free embracing of Him.

Will not this suit us in all our distresses?

What is our finite guilt before it?

Show me the sinner that can spread his iniquities to the dimensions (if I may so say) of this grace.

Here is mercy enough for the greatest sinner, the oldest sinner, the stubbornest transgressor.”

–John Owen, “Communion with God,” The Works of John Owen, Volume 2 (Carlisle, PA: Banner of Truth, 1684/2000), 2: 61-62.

“Kindness is a grace that all can understand” by J.C. Ryle

“Let us show kindness to every one with whom we have to do.

Let us strive to have an eye ready to see, and a hand ready to help, and a heart ready to feel, and a will ready to do good to all.

Let us be ready to weep with them that weep, and rejoice with them that rejoice.

This is one way to recommend our religion, and make it beautiful before men.

Kindness is a grace that all can understand.

This is one way to be like our blessed Saviour.

If there is one feature in His character more notable than another, it is His unwearied kindness.”

–J.C. Ryle, Expository Thoughts on Luke (Carlisle, PA: Banner of Truth, 1858/2012), 1: 155. Ryle is commenting on Luke 7:1-10.

“The best work in the world” by Thomas Goodwin

“The work of the ministry is the best work in the world.

God had but one Son in the world, and He made Him a minister.”

–Thomas Goodwin, “Sermon 6: Ephesians 1:5-6,” The Works of Thomas Goodwin, Volume 1 (Grand Rapids, MI: Reformation Heritage, 1861/2006), 1: 563. Goodwin is commenting on Ephesians 1:22-23.

“Sit down a little at the fountain” by John Owen

“Assure thyself, then, there is nothing more acceptable unto the Father, than for us to keep up our hearts unto Him as the eternal fountain of all that rich grace which flows out to sinners in the blood of Jesus.

And this will be exceeding effectual to endear thy soul unto God, to cause thee to delight in Him, and to make thy abode with Him.

Many saints have no greater burden in their lives, than that their hearts do not come clearly and fully up, constantly to delight and rejoice in God;—that there is still an indisposedness of spirit unto close walking with Him.

What is at the bottom of this distemper?

Is it not their unskilfullness in or neglect of this duty, even of holding communion with the Father in love?

So much as we see of the love of God, so much shall we delight in Him, and no more.

Every other discovery of God, without this, will but make the soul fly from Him.

But if the heart be once much taken up with this the eminency of the Father’s love, it cannot choose but be overpowered, conquered, and endeared unto Him.

This, if anything, will work upon us to make our abode with Him.

If the love of a father will not make a child delight in him, what will?

Put, then, this to the venture: exercise your thoughts upon this very thing, the eternal, free, and fruitful love of the Father, and see if your hearts be not wrought upon to delight in Him.

I dare boldly say, believers will find it as thriving a course as ever they pitched on in their lives.

Sit down a little at the fountain, and you will quickly have a farther discovery of the sweetness of the streams.

You who have run from Him, will not be able, after a while, to keep at a distance for a moment.”

–John Owen, “Communion with God,” The Works of John Owen, Volume 2 (Carlisle, PA: Banner of Truth, 1684/2000), 2: 35-36.

“The very thought of this is enough to make us leap for joy” by John Owen

“Eye the Father as love. Look not on Him as an always lowering father, but as one most kind and tender.

Let us look on Him by faith, as one that hath had thoughts of kindness towards us from everlasting.

It is misapprehension of God that makes any run from Him. ‘They that know Thee will put their trust in Thee.’ (Psalm 9:10)

Would a soul continually eye His everlasting tenderness and compassion, His thoughts of kindness that have been from of old, His present gracious acceptance, it could not bear an hour’s absence from Him.

Let, then, this be the saints’ first notion of the Father: as one full of eternal, free love towards them.

Let their hearts and thoughts be filled with breaking through all discouragements that lie in the way.

Consider whose love it is:

It is the love of Him who is in Himself all-sufficient, infinitely satiated with Himself and His own glorious excellencies and perfections.

It is the love of Him who hath no need to go forth with His love unto others, nor to seek an object of it without Himself. There might he rest with delight and complacency to eternity.

He is sufficient unto His own love. He had His Son, also, His eternal Wisdom, to rejoice and delight Himself in from all eternity. (Prov. 8:30)

This might take up and satiate the whole delight of the Father. But he will love His saints also.

And it is such a love, as wherein He seeks not His own satisfaction only, but our good therein also.

It is the love of a God, the love of a Father, whose proper outgoings are kindness and bounty.

Consider what kind of love it is:

It is an eternal love. It was fixed on us before the foundation of the world.

Before we were, or had done the least good, then were His thoughts upon us.

Before we were, or had done the least good, then was His delight in us.

Before we were, or had done the least good, then did the Son rejoice in the thoughts of fulfilling His Father’s delight in Him (Prov. 8:30).

Yea, the delight of the Father in the Son, there mentioned, is not so much His absolute delight in Him as the express image of His person and the brightness of His glory, wherein He might behold all His own excellencies and perfections, as with respect unto His love and His delight in the sons of men.

So the order of the words require us to understand it: ‘I was daily His delight,’ and, ‘My delights were with the sons of men;’ —- that is, in the thoughts of kindness and redemption for them: and in that respect, also, was He His Father’s delight.

It was from eternity that He laid in His own bosom a design for our happiness.

The very thought of this is enough to make all that is within us, like the babe in the womb of Elisabeth, to leap for joy.

A sense of it cannot but prostrate our souls to the lowest abasement of a humble, holy reverence, and make us rejoice before him with trembling.”

–John Owen, “Communion with God,” The Works of John Owen, Volume 2 (Carlisle, PA: Banner of Truth, 1684/2000), 2: 32-33.

“This is what Christ came to reveal” by John Owen

“When by and through Christ we have an access unto the Father, we then behold His glory also, and see His love that He peculiarly bears unto us, and act faith thereon.

We are then, I say, to eye it, to believe it, to receive it, as in Him; the issues and fruits thereof being made out unto us through Christ alone.

Though there be no light for us but in the beams, yet we may by beams see the sun, which is the fountain of it.

Though all our refreshment actually lie in the streams, yet by them we are led up unto the fountain.

Jesus Christ, in respect of the love of the Father, is but the beam, the stream; wherein though actually all our light, our refreshment lies, yet by Him we are led to the fountain, the sun of eternal love itself.

Would believers exercise themselves herein, they would find it a matter of no small spiritual improvement in their walking with God.

This is that which is aimed at.

Many dark and disturbing thoughts are apt to arise in this thing.

Few can carry up their hearts and minds to this height by faith, as to rest their souls in the love of the Father.

They live below it, in the troublesome region of hopes and fears, storms and clouds.

All here is serene and quiet. But how to attain to this pitch they know not.

This is the will of God, that He may always be eyed as benign, kind, tender, loving, and unchangeable therein, and that peculiarly as the Father, as the great fountain and spring of all gracious communications and fruits of love.

This is what Christ came to reveal: God as a Father. (John 1:18)”

–John Owen, “Communion with God,” The Works of John Owen, Volume 2 (Carlisle, PA: Banner of Truth, 1684/2000), 2: 22-23.

“Yet He gathers us with everlasting kindness” by John Owen

“God ‘sheds abroad His love in our hearts by the Holy Ghost,’ (Rom. 5:5). God gives us a sense of His love, He manifests it unto us.

Now, this is various and changeable, sometimes more, sometimes less. Now He shines, then He hides His face, as it may be for our profit.

Our Father will not always chide, lest we be cast down.

He does not always smile, lest we be full and neglect Him.

But yet, still His love in itself is the same.

When for a little moment He hides His face, yet He gathers us with everlasting kindness.

Objection: But you will say, ‘This comes nigh to that blasphemy, that God loves His people in their sinning as well as in their strictest obedience; and, if so, who will care to serve Him more, or to walk with Him unto well-pleasing?‘

Answer: The love of God in itself is the eternal purpose and act of His will.

This is no more changeable than God Himself: if it were, no flesh could be saved.

But it changeth not, and we are not consumed. (Malachi 3:6)

What then? Does God love His people in their sinning? Yes; God loves His people, but not their sinning.

Doesn’t God alter His love towards them? Not the purpose of His will, but the dispensations of His grace.

He rebukes them, He chastens them, He hides His face from them, He smites them, He fills them with a sense of His indignation.

But woe, woe would it be to us, should He change in His love, or take away His kindness from us!

Those very things which seem to be demonstrations of the change of His affections towards His, do as clearly proceed from love as those which seem to be the most genuine issues thereof.

Objection: ‘But will not this encourage to sin?‘

Answer: He never tasted of the love of God that can seriously make this objection. The doctrine of grace may be turned into wantonness; the principle of grace cannot.”

–John Owen, “Communion with God,” The Works of John Owen, Volume 2 (Carlisle, PA: Banner of Truth, 1684/2000), 2: 30-31.

“Rest, delight, reverence, and obedience” by John Owen

“The love of God is a love of bounty, our love unto Him is a love of duty.

The love of the Father is a love of bounty,—a descending love; such a love as carries Him out to do good things to us, great things for us.

His love lies at the bottom of all dispensations towards us; and we scarce anywhere find any mention of it, but it is held out as the cause and fountain of some free gift flowing from it.

He loves us, and sends His Son to die for us. (1 John 4:10)

He loves us, and blesseth us with all spiritual blessings. (Eph. 1:3ff)

Loving is choosing. (Rom. 10:11-12)

He loves us and chastiseth us. (Heb. 12:6)

It is a love like that of the heavens to the earth, when, being full of rain, they pour forth showers to make it fruitful; as the sea communicates its waters to the rivers by the way of bounty, out of its own fulness,—they return unto it only what they receive from it.

It is the love of a spring, of a fountain,—always communicating;— a love from whence proceeds everything that is lovely in its object.

It infuseth into, and creates goodness in, the persons beloved.

Our love unto God is a love of duty, the love of a child.

His love descends upon us in bounty and fruitfulness; our love ascends unto Him in duty and thankfulness.

He adds to us by His love; we add nothing to Him by ours.

Our goodness extends not unto Him.

Though our love be fixed on Him immediately, yet no fruit of our love reacheth Him immediately.

Though He requires our love, He is not benefited by it. (Job 35:5–8, Rom. 11:35, Job 22:2-3)

Our love to Him is indeed made up of these four things:

1. Rest
2. Delight
3. Reverence
4. Obedience

By these do we hold communion with the Father in His love.”

–John Owen, “Communion with God,” The Works of John Owen, Volume 2 (Carlisle, PA: Banner of Truth, 1684/2000), 2: 28-29.