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Ephesians 4 Grace and the Gifts of the Spirit

The essay under review offers an assessment of the gifts of the Spirit in Ephesians 4 through the viewpoint of Christ’s victory, ascension, and gift-giving. Ephesians 4: 7, 10-12: “But grace was given to each one of us according to the measure of Christ’s gift… 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…” This text connects Christ’s exaltation with the distribution of grace to the church, conjoining ministry as an outgrowth of the body’s maturity and unity.¹

Church attendance statistics may well have been affected by COVID lockdowns, when congregants watched TV sermons. Beyond COVID, a formidable challenge to the church, as we move nearer to the last days, a great end-time falling away will ensue, before the return of Jesus and the revealing of the Antichrist. (2 Thess. 2:3; Mat. 24:10-12; 1 Tim. 4:1; Rev. 9:21) This fits with Paul’s argument in the epistle, which suggests that Paul’s concern is not primarily explaining declining attendance, but urging believers to live worthily of their calling in a manner consistent with the church’s unity, holiness, and maturity. 2

Our outreach as we approach Christ’s second coming should increasingly engage members who are equipped with their specific gifts of the Holy Spirit. Ephesians 4:7–10 presents Christ as the one who ascends, triumphs, and gives gifts to his people.3

The citation of Psalm 68, whatever the details of its interpretation, serves Paul’s larger point that the exalted Christ now distributes grace to his church.4  However, in Ephesians 4, the point is not simply that believers possess gifts because Christ won a cosmic battle, but that Christ’s victorious reign richly supplies the church with the ministries necessary for its procedural growth into effective mature church outreach. 5 The “spoils” of Christ’s victory should not become an overarching metaphor that limits Paul’s ministerial emphasis. With an ecclesial emphasis, New Testament historians often argue that the primitive church was controlled by the Spirit and that the church order developed later. Some see Ephesians as representative of an early Catholicism.

While the focus on the Spirit could be lost, from very early in the church’s history, both the Spirit and human leaders were joined.1 Corinthians 12:27–31 makes it clear that no community can exist without some form of leadership, and that the Spirit and institutional order are not antithetical. Servants build toward unity and knowledge of Christ (Eph. 4:11–13). Paul was not setting up a hierarchy of clergy and laity; rather, it speaks of people given to the church to assist its service and edification. The idea is not of gifts given to a special group, but of grace giving empowered people to the church. Compare 1 Cor. 12:28, where God appointed in the church first the apostles, then the prophets, then the teachers; after these three, functions such as powers and gifts of healing are listed. No function is listed in Eph. 4:11, but the same three categories of people are listed with two additions: “evangelists” and “pastors” (lit., “shepherds”), who are joined to “teachers.” These last two form one category, for one Greek article governs both. In other words, the phrase meant “teaching pastors,” and there are only four groups.6

An important truth implicit in Eph 4:7 is that God does not give gifts based on race or social status. They are distributed equally to “each one of us,” and the basis is “as Christ apportioned it” (literally, “the measure of the gift of Christ”). In other words, diversity is grounded in unity, for the entire body is involved. In 1 Corinthians 12:11, it is the Spirit “who distributes them to each one, just as he determines,” while here it is Christ who is in sovereign control of the gifts. Paul describes them as grace-gifts; the very term for spiritual gift is charisma (Rom 12:6; 1 Cor 12:4), meaning “grace given” to a person. The emphasis here is on the source of these graces: Christ.

Another important concern is our lack of exposure to good theological teaching on whether the functional gifts, such as miraculous healing, prophecy, or guidance by dreams and visions, continue to be gifts of the Holy Spirit. Many pastors hold to a theological position called “Cessationism” — a belief that these gifts were only temporary for the Apostolic age.

Cessationists often cite 1st Corinthians 13:10 “But when the perfect comes, the partial will pass away.” They argue “the perfect” is the Bible. Contrastingly, Continuationists argue that “the perfect” refers to the Second Coming of Christ or the eternal state. Paul follows this by saying we will then see “face to face” and know even as we are known—states of being that clearly haven’t been reached yet. Therefore, the “partial” gifts (prophecy and tongues) must remain until Christ returns. Thereby, Continuationism (or Non-Cessationism) posits that all the gifts of the Holy Spirit mentioned in the New Testament are still available and commissioned for use in the Church today. Proponents argue that there is no scriptural “expiration date” for these powers.

Theologians argue that the commission to “make disciples of all nations” was accompanied by the promise of Christ’s presence and power. (Matthew 28:18-20; Mark 16:15-18. Continuationists maintain that as long as the Commission is active, the empowerment to fulfill it is also active. Wayne Grudem, a systematic theologian, who is a Continuationist notes: Perhaps it would be good for those arguing against continuing prophecy today to give a more sympathetic hearing to the most responsible charismatic writers, simply for the purpose of being able to respond to something that charismatics actually believe (even if not always expressed in theologically precise form), instead of responding to something that cessationists say that charismatics believe or say that charismatics should believe. 7

For example, here are a few bible texts that support the Continuationist viewpoint:

In Acts 2:17-18, Peter, quoting the prophet Joel on the day of Pentecost, defines the “Last Days” as a period characterized by visions and dreams and by prophetic insights given to all (sons, daughters, young, and old). Thus, since the “Last Days” began at Pentecost and continue until the return of Christ, we are still in the era of prophetic outpouring. To stop these gifts would be to claim that the “Last Days” have ended, which is biblically inconsistent.

In 1 Corinthians 14:1, 39, Paul explicitly commands the Church to “earnestly desire the spiritual gifts, especially that you may prophesy” and to “not forbid speaking in tongues.”  If these gifts were meant to vanish with the Apostles, these commands would eventually become traps or lead to disobedience.

Many Continuationists argue that healing is not just a “sign” but a benefit of the Gospel. James 5:14-15 provides a standing protocol for the church: calling the elders to pray and anoint the sick with oil for healing. This instruction was given to the general church, not just to  Apostles, suggesting that healing is a normative function of the Kingdom of God until the end of the age. (see Isaiah 53:5)

As we look at the gifts theologically, the counter-position views the Kingdom of God as “already but not yet.” Because the Kingdom has broken into the present age, the supernatural tools of that Kingdom—healing, prophecy, and visions—are seen as necessary equipment for the Church to demonstrate the reality of a living Christ to a skeptical world.

There is no haphazard, random distribution of gifts. Every gift is carefully chosen and apportioned according to God’s sovereign will. In our narcissistic world, we too often are dissatisfied with what Christ has given us and want more. That is to deny God’s grace and will for the sake of self. God gives us exactly what he wants us to have and what is best for us. It is our privilege to accept and use his gracious gifts without question.8 

1 Ephesians 4:7–16, especially vv. 7–13.

2 Andrew T. Lincoln, Ephesians (Dallas: Word Books, 1990).

3 Peter T. O’Brien, The Letter to the Ephesians (Grand Rapids: Eerdmans, 1999).

4 Frank Thielman, Ephesians (Grand Rapids: Baker Academic, 2010).

5 Markus Barth, Ephesians, Anchor Bible 34–34A (Garden City, NY: Doubleday, 1974).

6 Klyne Snodgrass, Ephesians, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 1996), 202–203.

7 Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 1039.

8 Grant R. Osborne, Ephesians: Verse by Verse, Osborne New Testament Commentaries (Bellingham, WA: Lexham Press, 2017), 119–121.

Bibliography

Lincoln, Andrew T. Ephesians. Word Biblical Commentary 42. Dallas: Word Books, 1990.

O’Brien, Peter T. The Letter to the Ephesians. Pillar New Testament Commentary. Grand Rapids: Eerdmans, 1999.

Snodgrass, Klyne. Ephesians. NIV Application Commentary. Nashville: B&H, 1996.

Thielman, Frank. Ephesians. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Academic, 2010.

Barth, Markus. Ephesians. Anchor Bible 34–34A. Garden City, NY: Doubleday, 1974.

Wayne A. Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House, 2004), 1039.

Grant R. Osborne, Ephesians: Verse by Verse, Osborne New Testament Commentaries (Bellingham, WA: Lexham Press, 2017).

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Will Christ’s church be raptured?

The relationship between the teachings of Jesus and the writings of the Apostle Paul regarding the “Rapture” is a central theme in Christian eschatology. While the specific word rapture does not appear in the original Greek of the New Testament (it comes from the Latin rapiemur), both Jesus and Paul describe a definitive moment where believers are gathered to meet the Lord.

Their teachings align on several key pillars: suddenness, divine gathering, and the requirement of readiness.

1. The Divine Gathering

Both Jesus and Paul speak of a supernatural assembly of believers initiated by a heavenly signal.

  • Jesus: In the Olivet Discourse, Jesus describes the Son of Man coming on the clouds.” And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other.” (Matthew 24:31)
  • Paul: Paul uses nearly identical imagery when describing the “catching up” of the church. For the Lord himself will come down from heaven, with a loud command… and with the trumpet call of God… we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air.” (1 Thessalonians 4:16–17)

2. The Element of Surprise: The “Thief in the Night”

One of the strongest linguistic and conceptual links between Jesus and Paul is the metaphor of a thief. They both emphasize that the timing of this event is unknowable and will catch the world off guard.

  • Jesus: “But understand this: If the owner of the house had known at what time of night the thief was coming, he would have kept watch…” (Matthew 24:43).
  • Paul: “For you know very well that the day of the Lord will come like a thief in the night.” (1 Thessalonians 5:2).

3. The Concept of “One Taken, One Left.”

Jesus provided a vivid illustration of the selective nature of this gathering, which aligns with Paul’s teaching that this event specifically concerns “those who are in Christ.”

  • Jesus: He describes everyday scenarios—men in a field or women grinding grain—where “one will be taken and the other left” (Matthew 24:40–41).
  • Paul: He clarifies that this “taking” involves a physical transformation. He explains that “we will not all sleep, but we will all be changed—in a flash, in the twinkling of an eye” (1 Corinthians 15:51–52).

4. Summary Alignment Table

Feature Jesus (Gospels) Paul (Epistles)
The Signal A loud trumpet call The trumpet of God
The Agent The Son of Man / Angels The Lord Himself
The Action Gathering the elect Caught up (Harpazo)
The Timing Unknown; like a thief Suddenly, like a thief
The Location From the earth to the clouds Meeting in the air

5. The Moral Objective: Watchfulness

The ultimate alignment between Jesus and Paul is not just about the mechanics of the event, but the intended result for the believer.

Jesus taught, “Therefore keep watch, because you do not know on what day your Lord will come” (Matthew 24:42). Paul echoes this moral imperative, telling believers they are “children of the light” and should therefore “not sleep, as others do, but let us keep awake and be sober” (1 Thessalonians 5:6).

Both emphasize that the doctrine of the gathering is meant to produce hope and holiness, rather than just a timeline for the future.

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Exposing The Law of Attraction

Herein, we focus on the “spiritual Trojan Horse” of the Law of Attraction (LOA) and how it subtly replaces biblical faith with occult principles, with scriptures to support the warnings.

1. The Core Deception: “You Are God”

Scafidi argues that the fundamental root of the Law of Attraction is the belief that humans have the innate power to create their own reality through their thoughts and vibrations. She identifies this as the same original lie from the Garden of Eden.

  • The Teaching: LOA teaches that you are a “co-creator” with equal authority to the Creator. Scafidi warns that this shifts the focus from God’s Will to Man’s Will.
  • Scripture Used: > “For God knows that when you eat from it your eyes will be opened, and you will be like God, knowing good and evil.” (Genesis 3:5)
  • The Warning: This is a form of self-worship. If you believe you “attract” everything, you become the center of your universe, effectively making yourself an idol.

2. Faith vs. “Vibrational Alignment”

A major point of her talk was the distinction between biblical faith and the “frequency” or “energy” mechanics taught in New Age manifestation.

  • The Teaching: LOA teaches that the Universe is a cosmic vending machine that responds to your “vibration.” Scafidi argues that this is actually witchcraft—the attempt to control or manipulate the spiritual realm through rituals, affirmations, or mental techniques.
  • Scripture Used:“Now faith is confidence in what we hope for and assurance about what we do not see.” (Hebrews 11:1)
  • The Contrast: Biblical faith is trust in a Person (Jesus Christ), while manifestation is trust in a Principle or a “Law.” Faith says, “Thy will be done”; LOA says, “My will be done.”

3. The Danger of “Positive Thinking” and Silence

Scafidi addresses the common practice in business circles of avoiding “negative” words to prevent “attracting” bad luck.

  • The Teaching: In LOA, suffering or “negative” thoughts are seen as failures of alignment. Scafidi argues this prevents Christians from reaching out for help and ignores the biblical reality of trials.
  • Scripture Used:“I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world.” (John 16:33)
  • The Reality: We are called to endure trials with joy, not to pretend they don’t exist in hopes of “manifesting” them away.

4. Discerning “The Universe”

Many Christians use the term “The Universe” interchangeably with “God.” Scafidi explicitly warns against this.

  • The Teaching: “The Universe” is a created thing, not the Creator. To pray to or trust in the “Universe” is pantheism.
  • Scripture Used:“They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator—who is forever praised. Amen.” (Romans 1:25)

5. The Role of the Heart and Repentance

The summit focused on entrepreneurs, and Scafidi challenged the audience to examine their motives for wealth and success.

  • The Teaching: Many engage in LOA because they want the “blessings” of God without the “Lordship” of Christ. She calls for a “burning of the plows”—a total abandonment of New Age tools (vision boards used for manifestation, ritualistic affirmations, etc.).
  • Scripture Used:“The heart is deceitful above all things and beyond cure. Who can understand it?” (Jeremiah 17:9)
  • The Call to Action: Scafidi urges Christians to repent of trying to “command” the spiritual realm and to instead submit to the sovereignty of God.

Summary Table: Biblical Truth vs. Law of Attraction

Concept Law of Attraction (LOA) Biblical Christianity
The Source The Universe / Higher Self Jehovah (The Triune God)
The Power Your Thoughts / Words The Holy Spirit / God’s Will
The Goal Material Success / Happiness Holiness / The Glory of God
Suffering Low Vibration / Misalignment Refinement / Identification with Christ
Authority Man commands the Universe Man submits to God

Defining New Age “ungodliness” from a biblical perspective involves identifying practices that shift authority from the Creator to the self, the “Universe,” or other spiritual entities. In Christian theology, these are typically categorized as idolatry (worshiping the created), divination (seeking hidden knowledge outside of God), or sorcery (attempting to manipulate the spiritual realm).

For more on this subject: New Age Ideologies in Conflict with God

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The Divine Foundation of Easter

Based on Biblical prophecy, the Jewish festival calendar, and insights into the “Hebrew roots” of the New Testament, the term “10th of Nisan” means the 10th day of the first month of the year,  1

In the traditional “Passion Week” view, here is the breakdown of the days and specific times Jesus was arrested, crucified, and died:

1. The Arrest: Late Thursday Night / Early Friday Morning

According to the Gospels, Jesus celebrated the Last Supper on Thursday evening.

Time: Roughly between Midnight and 3:00 AM.

  • The Scene: After praying in the Garden of Gethsemane, Jesus was betrayed by Judas and arrested by a mob. He was then taken through a series of “night trials” before the High Priest and the Sanhedrin while it was still dark.

2. The Crucifixion: Friday Morning

As the sun rose on what we now call Good Friday, Jesus was moved from the Jewish leaders to the Roman Governor, Pontius Pilate.

  • The Sentence: After being scourged and mocked, He was led to Golgotha.

  • The Time: Mark 15:25 explicitly states He was crucified at the “third hour,” which in modern times is 9:00 AM.

3. The Darkness and Death: Friday Afternoon

While Jesus was on the cross, a supernatural darkness covered the land for three hours.

The Darkness: From the “sixth hour” to the “ninth hour” (12:00 PM to 3:00 PM).

  • The Death: Jesus died at the “ninth hour,” which is 3:00 PM.

  • The Significance: This is the exact time in the Jewish Temple when the afternoon Passover lambs were being sacrificed.

Summary Timeline (Modern Time)

Event Day Estimated Time
Arrest Thursday Night / Friday Morning 12:00 AM – 3:00 AM
First Trial (Pilate) Friday Morning 6:00 AM – 8:00 AM
Crucifixion Begins Friday Morning 9:00 AM
Sun Goes Dark Friday Midday 12:00 PM
Death of Jesus Friday Afternoon 3:00 PM
Burial Friday Evening Before Sunset (approx. 6:00 PM)

The Historic Link to the Passover

1. The Egyptian Passover: 10th of Nisan

In Exodus 12:3, God commanded through Moses that the Passover lamb be chosen on the 10th day of the first month. It was to live with the family for four days to be inspected for flaws.

  • The Fulfillment as the true Lamb: Jesus entered Jerusalem on a donkey (Palm Sunday) on the 10th of Nisan. Just as the lambs were being led into the city of Jerusalem for the Passover inspection, the “Lamb of God” (John 1:29) entered to be scrutinized by the Pharisees and Sadducees.
  • Prophecy: “Rejoice greatly, O daughter of Zion… behold, thy King cometh unto thee… riding upon an ass” (Zechariah 9:9).

2. The Preparation: 14th of Nisan (Passover)

On the 14th of Nisan, at the “twilight” (literally between the evenings), the Passover lambs were slaughtered.

  • The Fulfillment: Jesus celebrated the Last Supper (a Jewish Seder) and was arrested in Gethsemane. His trial and crucifixion occurred on the same day the lambs were being sacrificed in the Temple.
  • Prophecy: “He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth” (Isaiah 53:7).
  • The Timing: Jesus was nailed to the cross at the third hour (9:00 AM), the same time the morning sacrifice began in Jerusalem. He died at the ninth hour (3:00 PM), the exact moment the High Priest would slay the corporate Passover lamb for the nation.

3. The Burial: Feast of Unleavened Bread

Immediately following Passover is the Feast of Unleavened Bread (Nisan 15). Leaven represents sin; bread without leaven represents purity.

  • The Fulfillment: Jesus, the “Bread of Life” born in Bethlehem (House of Bread), was placed in the tomb. He was the sinless (unleavened) sacrifice.
  • Prophecy: “For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption” (Psalm 16:10).

4. The Resurrection: Feast of Firstfruits

The Torah mandates the Feast of Firstfruits on the “morrow after the Sabbath” following Passover (Leviticus 23:11).

  • The Fulfillment: Jesus rose from the dead on the first day of the week—the Feast of Firstfruits. He is the “firstfruits of those who have fallen asleep” (1 Corinthians 15:20).
  • Prophecy: “After two days will he revive us: in the third day he will raise us up” (Hosea 6:2).

5. The Ascension: 40 Days Later

Jesus remained on earth for 40 days, appearing to many, before ascending from the Mount of Olives.

  • The Fulfillment: His ascension marked his return to the Father to act as the High Priest in the heavenly Tabernacle.
  • Prophecy: “Lift up your heads, O ye gates… and the King of glory shall come in” (Psalm 24:7-10) and the vision of the Son of Man coming to the Ancient of Days (Daniel 7:13).

The Future Advent: The Lion and the Lamb

While Jesus came first as the Lamb to take away sin, he returns as the Lion of the Tribe of Judah to execute judgment.

  • The Second Coming: Prophecy states He will return to the same location from which He left—the Mount of Olives.
  • Prophecy: “And his feet shall stand in that day upon the mount of Olives…” (Zechariah 14:4).
  • The Marriage Supper: Revelation 19 describes the “Marriage Supper of the Lamb,” where the sacrifice of the 14th of Nisan reaches its ultimate prophetic conclusion.

The “mystery of the Lamb” is not just a past event but a divine universal reality that rings throughout history. The Lamb is the only one worthy to open the seals of the final judgment (Revelation 5). This suggests that the same mercy found in the Passover blood is the only protection available during the coming “Day of the Lord.”

1 Johnathan Cahn

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A Life that looks like home to your soul

Building a “godly home for the soul” is a beautiful metaphor for inner transformation. It suggests that our internal world—our thoughts, habits, and peace—should be a place where the Holy Spirit feels at home.

Scripture often uses the imagery of construction and indwelling to describe this process. Here is how you can build that internal sanctuary.

1. Lay the Foundation: The Rock

Every home is only as stable as its foundation. In a world of shifting cultural “sand,” a godly soul must be anchored in the person and teachings of Jesus.

  • The Blueprint: “Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock” (Matthew 7:24).
  • The Practice: It’s not just about reading the Word, but doing it. Consistency in obedience creates an unshakeable inner life when storms hit.

2. Framework: Guarding the Doors and Windows

What you allow into your soul determines the “atmosphere” of your home. Your eyes and ears are the entry points.

  • The Blueprint: “I will set no wicked thing before mine eyes” (Psalm 101:3).
  • The Practice: Be intentional about your “input.” If your soul feels cluttered or anxious, check what media, conversations, or environments you are allowing to enter. A godly home requires a filter.

3. Interior Design: The Mindset

A home is defined by its “decor”—the thoughts we dwell on. If you dwell on fear or bitterness, the soul feels like a basement. If you dwell on grace, it feels like a sunroom.

  • The Blueprint: “Finally, brothers, whatever is true, whatever is honourable, whatever is just, whatever is pure… think about these things” (Philippians 4:8).
  • The Practice: Practice “mental housekeeping.” When a toxic thought enters, replace it with a specific promise from Scripture.

4. Maintenance: The Altar of Prayer

A home stays warm through its heating source. For the soul, that heat comes from a “continual conversation” with God.

  • The Blueprint: “Pray without ceasing” (1 Thessalonians 5:17).
  • The Practice: View prayer not as a chore, but as the “breath” of your home. It keeps the air fresh and the connection to the Father open.

5. The Guest of Honour: The Holy Spirit

Ultimately, we aren’t just building a house for ourselves; we are building a temple for God.

  • The Blueprint: “Do you not know that your body is a temple of the Holy Spirit within you…?” (1 Corinthians 6:19).
  • The Practice: Yielding control. A godly home is one where the Spirit has the “keys” to every room—even the secret ones we’d rather hide.

Summary Table

Element Spiritual Application Key Verse
Foundation Obedience to Christ Matthew 7:24
Walls/Roof Protection & Truth Psalm 91:1-2
Atmosphere Gratitude & Praise Psalm 100:4
Cleaning Repentance & Grace 1 John 1:9

 

Building this kind of life is a lifelong renovation project, not a weekend DIY. Be patient with yourself—the Great Architect is still at work.

Protecting Marriage

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We will see His face

In Revelation 22:3–4, the phrase “no longer will anything be cursed” could mean that nothing accursed will be in God’s presence. This would fulfill Zechariah 14:11, considering that the church is now called the New Jerusalem. More likely, it refers to God lifting the curse placed in Eden (Genesis 3:17–18).

The phrase the throne of God and of the Lamb indicates the oneness of God and the Lamb, as well as God’s presence right among his people, and they will see his face. The face of God had not been seen by anyone since Adam and Eve sinned. Even Moses, the great lawgiver who went up on the mountain to meet with God, had only been able to see God from the back (Exodus 33:20).

When we are in heaven, however, God’s people will see him face-to-face (1 John 3:2). The ability to see God’s face suggests an intimate personal relationship. In addition, God’s people will have his name written on their foreheads. This points out God’s ownership. God’s people had been “sealed” by the Spirit (Rev. 7:3), and this seal previously had been described as being in the form of the Father’s name (Rev.14:1). The point is that this is the same group—God will bring his own safely to his eternal Kingdom. (Rev. 22:5)

The point that there will be no night was noted in Rev. 21:25. This indicates that there will be no more evil, no more darkness, and no more time (for God had created day and night, along with the sun and the moon, to mark the passage of time—Genesis 1:14–15). The people in the city will not need lamps or sun, for the Lord God will shine on them, as was also noted in Rev. 21:23.

The entire book of Revelation culminates in this verse: God’s people, those who have been redeemed by the blood of Jesus, will reign forever and ever (see also Daniel 7:18, 28). Eternal life is ours now and forever. (Rev. 22:6) John referred to the angel (as opposed to “an” angel), so this is probably the same angel who had shown him the heavenly city (Rev. 21:9; 22:1). The revelation closes with an angel explaining that what John has written is trustworthy and true. Throughout the ages, God has told his prophets what the future holds, and he did so again in this prophecy to John. Revelation describes what will happen soon (see also Rev. 1:1). The word “soon” means imminent and implies certainty.

Revelation 22:7-8, 9-10, 11-12, 13-14, 15-16, 17-18, 19–21 declares that Jesus is indeed coming! These verses form the epilogue to the book of Christ’s Revelation to his church. An angel attested to the prophecy’s authenticity, and at the very end, Jesus warned that the end would indeed come soon. Rev. 22:7 From Jesus himself come the words of assurance: “Look, I am coming soon!” The word “soon” (taxu) means that his coming will be quick and without delay. It may not be “soon” by human standards (after all, John wrote this two thousand years ago), but it is certain to occur; it is imminent.

Jesus clearly told his followers, “So be prepared, because you don’t know what day your Lord is coming. You also must be ready all the time. For the Son of Man will come when least expected” (Matthew 24:42, 44). Then follows the sixth of seven beatitudes in the book: “Blessed are those who obey the prophecy written in this scroll.” The other beatitudes are found in Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:14.1 Like the beatitude at 1:3, the ones listed here promise a blessing to those who obey God by heeding the warnings of this prophecy.

1 Bruce Barton, Life Application New Testament Commentary (Wheaton, IL: Tyndale, 2001), 1271–1272.

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Why does God allow so many of his children to be poor?

Why does God allow so many of his children to be poor? He could make them all rich if he pleased; he could lay bags of gold at their doors; he could send them a large annual income; or he could scatter round their houses an abundance of provisions, as once he made the quails lie in heaps round the camp of Israel, and rained bread out of heaven to feed them. There is no necessity that they should be poor, except that he sees it to be best. “The cattle upon a thousand hills are his”—he could supply them; he could make the richest, the greatest, and the mightiest bring all their power and riches to the feet of his children, for the hearts of all men are in his control. But he does not choose to do so; he allows them to suffer want, he allows them to pine in penury and obscurity. Why is this? There are many reasons: one is to give us, who are favoured with enough, an opportunity of showing our love to Jesus.

We show our love to Christ when we sing of him and when we pray to him; but if there were no sons of need in the world we should lose the sweet privilege of evidencing our love, by ministering in alms-giving to his poorer brethren; he has ordained that thus we should prove that our love standeth not in word only, but in deed and in truth. If we truly love Christ, we shall care for those who are loved by him. Those who are dear to him will be dear to us. Let us then look upon it not as a duty but as a privilege to relieve the poor of the Lord’s flock—remembering the words of the Lord Jesus, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” Surely this assurance is sweet enough, and this motive strong enough to lead us to help others with a willing hand and a loving heart—recollecting that all we do for his people is graciously accepted by Christ as done to himself.

Spurgeon, C. H. 1896. Morning and Evening: Daily Readings. London: Passmore & Alabaster.
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Soul-level Friendships with Believers

In Reformed and Evangelical theology, the question of “friendship” is often split between common grace (kindness toward all) and special grace (the spiritual union between believers).

While few theologians argue for total isolation from non-believers, many emphasize that “soul-level” friendship (man/man, woman/woman) should be reserved for those who are born again, and “intimate” friendships (man/woman) for married couples only.

1. John MacArthur: The Principle of Separation

John MacArthur’s view, while he was with us, was heavily rooted in the concept of sanctification and the warning against “unequally yoked” (2 Corinthians 6:14). Though this text primarily is applied to marriage, it can also be applied to all non-marital friendships. John was one of the most beloved and respected preachers who started the Master’s Academy.

  • Influence of Character: MacArthur frequently taught that since the goal of the Christian life is Christ-likeness, your closest associates must share that goal. He often cites 1 Corinthians 15:33: “Bad company corrupts good morals.”
  • Theological Value: For MacArthur, the value of born-again friendships lies in their protective role. John taught that a believer’s primary mission is holiness; worldly friendships are seen as a potential “drag” on one’s spiritual trajectory. He viewed friendship as an influence loop in which you either become like your friends or they become like you.

2. Joel Beeke: The Experiential Perspective

As a leading voice in Puritan and Reformed studies, Joel Beeke focuses on Experiential Christianity. This is the idea that theology isn’t just in the head, but felt in the heart.

  • Communion of Saints: Beeke emphasizes the Heidelberg Catechism’s view on the “communion of saints.” He argues that true friendship requires a shared “spiritual language.”
  • Theological Value: The value here is mutual edification. To Beeke, a friend who is not born again cannot “watch over your soul.” He advocates “holy fellowships” in which friends hold each other accountable for experimental godliness. Without a shared rebirth, the deepest part of your identity remains a mystery to your friend.

3. General Reformed Theology: Two Kingdoms and Covenant

Broader Reformed theology (from Calvin to modern thinkers) looks at this through the lens of Covenantal Life.

  • The Corporate Identity: In the Reformed tradition, the “born again” individual is part of the Body of Christ. Therefore, friendships within the church are seen as an extension of the family of God.
  • Common Grace vs. Special Grace: Reformed theologians often acknowledge “Common Grace” friendships—shared interests in work, art, or hobbies with non-believers. However, they distinguish these from “Special Grace” friendships, which are centred on the Gospel.

Comparative Table: Friendship Priorities

Theologian/Group Primary Focus View Friends
John MacArthur Sanctification & Purity Non-believers are evangelistic “mission fields” rather than intimate peers.
Joel Beeke Spiritual Fellowship Born-again friends are necessary for “soul-work” and mutual accountability.
Reformed Tradition Covenantal Unity Born-again friends are valued for building the “Kingdom of God” and the local church.

The Theological Core: “The Third Party”

The underlying theological value across these views is that a Christian friendship is not a duo, but a triangle with the inclusion of Christ and His Spirit mediating the relationship.

In this model, the “born again” status is valuable because it allows God to mediate the friendship. If one person does not know God, the triangle is broken, and the friendship is limited to the horizontal, temporal plane (interests, humour, history), which can introduce the dark side rather than the vertical, eternal plane (grace, conviction, sanctification, holiness, prayer).

Summary: The theological value is not about being “elitist,” but about spiritual synergy. If the Holy Spirit lives in both friends, the friendship becomes a means of grace that helps both parties reach heaven.

Part 2: Caution of Men and Women interacting outside of marriage

Further Study:

  • Baxter: Richard Baxter, A Christian Directory (London: Robert White, 1673), Part II, Chap. X, 563.
  • Beeke: Joel R. Beeke, Living for God’s Glory: An Introduction to the Reformed Faith (Lake Mary, FL: Reformation Trust Publishing, 2008), 324-326.
  • Owen: John Owen, The Works of John Owen, ed. William H. Goold, vol. 13 (Edinburgh: T&T Clark, 1850), 45-47.

 

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End Times: Revelation Judgments

Here is a list of the Judgements of God as we look at the final periods of the end times when the second advent of Jesus Christ will occur. Note: You can hover over scripture, and it will pop up to read.

Revelation Judgments & Key Pauline Parallels

Revelation Short summary of judgment Key Paul text to read alongside
6:1–2  Seal 1 White horse; deceptive conqueror, Antichrist, false peace. 2 Thess 2:3–10 – man of lawlessness, satanic deception.
6:3–4  Seal 2 Red horse; peace removed, widespread war and killing. 2 Tim 3:1–4; Romans 1:29–31 – violent, ruthless last‑days humanity.
6:5–6  Seal 3 Black horse; famine and harsh economic inequality. 2 Tim 3:2; Romans 2:5–6 – greed and stored‑up wrath.
6:7–8  Seal 4 Pale horse; death by war, famine, plague, wild beasts. Romans 1:18–28 – God “gives them over,” the consequences of sin.
6:9–11  Seal 5 Martyrs cry out for justice; persecuted saints. 2 Tim 3:12; 1 Timothy 4:1 – persecution and apostasy.
6:12–17 Seal 6 Great earthquake, cosmic signs; people recognize God’s wrath. Romans 1:18; 2 Thess 1:7–10 – revealed wrath and judgment.
8:1–5  Seal 7 Silence in heaven; prayers and preparation for trumpets. Romans 2:5–6 – storing up wrath for the day of wrath.

 

Revelation Short summary of judgment Key Paul text to read alongside
8:7 Trumpet 1 Vegetation struck; a third of the earth and trees burned. Romans 8:19–22 – creation groaning under corruption.
8:8–9 Trumpet 2 Sea struck; a third becomes blood, ships destroyed. Romans 1:25 – worshiping creation, judged through creation.
8:10–11 Trumpet 3 Wormwood; a third of the fresh water is poisoned. Romans 1:18–28 – wrath revealed in life‑essential realms.
8:12–13 Trumpet 4 A third of the sun, moon, and stars darkened. Romans 13:11–12 – night far spent, the day at hand.
9:1–12 Trumpet 5 Demonic “locusts”; torment, not death (first woe). 1 Tim 4:1; 2 Thess 2:9–10 – deceiving spirits, demonic activity.
9:13–21 Trumpet 6 Demonic cavalry; a third of humanity killed (second woe). Romans 1:32; 2 Thess 2:11–12 – hardened, deluded rebels.
11:15–19 Trumpet 7 Kingdom proclaimed; time to judge and reward. Romans 2:5–11; 2 Thess 1:5–10 – righteous judgment and repayment.

 

Revelation Short summary of judgment Key Paul text to read alongside
16:1–2 Bowl 1 Painful sores on those with the beast’s mark. Romans 1:24–27; 2 Thess 2:10–12 – bodily consequences, believing the lie.
16:3 Bowl 2 Sea becomes blood; all sea life dies. Romans 8:21–22 – creation’s bondage climaxing before liberation.
16:4–7 Bowl 3 Rivers and springs become blood; just retribution. Romans 2:5–6; 2 Thess 1:6 – God repays persecutors.
16:8–9 Bowl 4 Sun scorches; people blaspheme, do not repent. Romans 2:4–5 – despising God’s kindness; impenitent hearts.
16:10–11 Bowl 5 Darkness on the beast’s kingdom; pain and blasphemy. 2 Thess 2:11–12; 2 Timothy 3:13 – strong delusion, worsening evil.
16:12–16 Bowl 6 Euphrates dried; kings gathered to Armageddon. 2 Thess 2:9–10; Romans 11:25–26 – satanic deception; crisis before Israel’s salvation.
16:17–21 Bowl 7 “It is done”; earthquake, Babylon falls, massive hail. Romans 2:16; 1 Corinthians 3:13 – the Day reveals and judges all.

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Book Review: The Divine Conspiracy

Define the teachings of The Divine Conspiracy by Dallas Willard. 

Dallas Willard (1935-2013) was a rarity. A Southern Baptist minister, Willard’s work carefully navigated the oft-contentious space between church life and academic rigour. Most certainly, Willard’s philosophical career at one of America’s foremost research institutions brought him accolades and attention worldwide. There are many adherents to Dallas Willard’s teachings in The Divine Conspiracy.  He argues that Jesus’ central message is the present availability of the kingdom of God and that authentic Christianity is apprenticing ourselves to Jesus to live in that kingdom now, not merely securing post‑mortem forgiveness.[1][2][3]

Core Thesis and Big Idea

  • Willard defines God’s kingdom as “the range of his effective will, where what he wants done is done,” emphasizing that this kingdom is concretely available “among us” in ordinary life.[2][1]
  • Jesus’ gospel is not mainly “how to go to heaven when you die” but the announcement that life in God’s effective rule is now accessible to anyone who trusts and follows Jesus.[4][5][2]
  • Discipleship—actually learning to do what Jesus said from within his power—is presented as the heart of the gospel rather than an optional add‑on for advanced Christians.[6][3]

Problem: Truncated Gospels and “Sin Management”

Willard contends that the church commonly preaches what he calls “gospels of sin management,” which miss Jesus’ actual message.[3][4]

  • On the “right,” the gospel is reduced to guilt, forgiveness, and going to heaven, with little expectation that character or daily life will be transformed.[4][3]
  • On the “left,” the gospel becomes social or political action, with minimal emphasis on inner renovation through union with Christ.[5][1]
  • In both cases, people are told they can “trust Christ for forgiveness” while living essentially the same way as everyone else, leaving “the resources of God’s kingdom detached from human life.”[1][4]

Illustration: Willard likens this to being offered only a “sin management plan” instead of being invited into a new kind of life with Jesus as a real, present master of reality.[3][4]

The Kingdom of God as Present Reality

For Willard, Jesus’ talk about “the kingdom of the heavens” is realistic metaphysics, not religious poetry.[6][2][5]

  • A kingdom is any “range of effective will”; each person has a small kingdom (their body, decisions, sphere of influence), and God has his own limitless kingdom.[2]
  • The kingdom is not primarily a social program or just “in the heart,” but God’s active governance that can invade individual hearts and social structures where he is trusted and obeyed.[5]
  • Jesus does not so much “create” the kingdom as unveil that God’s rule is already at hand and invite people to step into it through confidence in him.[2][5]

In practice, this means that eternal life starts now as our small kingdom is re‑integrated into God’s larger one so that what God and we do together becomes part of God’s “eternal history.”[1][2]

Re‑reading the Sermon on the Mount

A large portion of the book reinterprets the Sermon on the Mount as a realistic description of kingdom life rather than an impossible ideal.[6][5][3]

The Beatitudes

  • The Beatitudes are read as Jesus’ shocking proclamation that the kingdom is now available even to those considered hopeless or cursed by the religious culture.[7][4][1]
  • “Blessed are the poor in spirit,” the persecuted, the marginalized, and the moral failures, not because their condition is good, but because they too can “flee into the arms of the Kingdom Among Us.”[1]
  • Willard stresses that Jesus is reversing the human “pecking order”; the Beatitudes are a concrete instance of the “two‑kingdom inversion” or “upside‑down kingdom.”[7][1]

Kingdom Righteousness

Willard distinguishes between external conformity and inner renovation.[5][6]

  • Jesus exposes anger, contempt, and lust as heart‑conditions that generate outward sins; kingdom life deals with these roots rather than managing visible behavior.[6]
  • Commands like loving enemies, turning the other cheek, and laying down anxiety are portrayals of what a person becomes as they are progressively formed in God’s love and power.[5][6]
  • The Sermon culminates in “hearing and doing” Jesus’ words, which Jesus describes as building one’s life on rock rather than sand.[3][1]

Discipleship as Apprenticeship to Jesus

Willard insists that discipleship is simply being an apprentice of Jesus in all of life.[8][3][6]

  • A disciple is someone who has decided to be constantly with Jesus to learn from him how to live their actual life (work, family, body, relationships) as he would live it.[8][6]
  • The “cost of discipleship” is set alongside the “cost of non‑discipleship”: failing to become a disciple often costs more in wasted lives, addictions, relational breakdown, and spiritual emptiness.[7][8]
  • Willard outlines “areas of discipleship” in which Jesus trains apprentices—such as understanding reality (ontology), re‑ordering desires, and participating in God’s work in the world.[8][7]

He argues the church must recover the expectation that every Christian is in a serious learning process under Jesus, not just passively consuming religious services.[3][1]

Spiritual Formation and Inner Transformation

The book moves from diagnosis and theology into a vision of concrete spiritual formation.[8][6]

  • Transformation is about becoming the kind of person who naturally does what Jesus says, so that commands like 1 Corinthians 13‑style love describe who we actually are, not what we strain to pretend.[1][8]
  • Practices such as solitude, prayer, Scripture meditation, fellowship, and service are portrayed as means of grace by which the Holy Spirit reshapes the heart, not as merit‑earning disciplines.[8]
  • Willard emphasizes that spirituality must be informed by a truthful view of reality (ontology); “belief is designed to integrate my action with reality,” so distorted pictures of God or the world sabotage formation.[7][5]

Over time, the effects of a person’s presence, words, and actions become “of a nature and extent that cannot be explained in human terms,” because their life participates in God’s ongoing action.[1]

Co‑laborers in the “Divine Conspiracy”

The “divine conspiracy” is Willard’s metaphor for God’s quiet, pervasive strategy to overcome evil with good through ordinary people living in his kingdom.[2][1]

  • God intends humans to exercise their small “rule” only in union with his, so that every domain of life (work, politics, family, culture) becomes a site of collaborative creativity with God.[2][1]
  • Christians are called to be “co‑conspirators,” embedded in the ordinary structures of the world as agents of the kingdom, rather than retreating into religious enclaves.[1]
  • Jesus’ church is portrayed as the ongoing “incarnation” of his life in a “motley but glorious crew of called‑out ones,” with Jesus as present Lord over history, matter, and the smallest particles of the universe.[1]

This makes vocation and daily life central to Christian mission: what we do in our jobs, neighbourhoods, and families is meant to become joint action with God inside his ongoing work.[2][1]

View of God, Christ, and Love

Willard anchors his program in a particular vision of God and Jesus.[5][2][1]

  • God’s universe is described as “a community of boundless and totally competent love,” in which God desires that we “live in him” and sends Jesus as the Way into that life.[1]
  • The cross is emphasized as the definitive disclosure of God’s heart, showing that God is willing to die to reach even those who hate him.[1]
  • Jesus is portrayed not just as saviour but as the smartest and most competent person in existence, Lord over “atoms, particles, quarks, ‘strings,’ and so forth.”[2][1]

In John 14–16 Jesus gives the “all‑inclusive commandment” to love one another as he loved us, including laying down our lives, and calls those who keep this command his friends; Willard sees this mutual love as the organizing principle of kingdom community.[1]

Takeaways

A summary of actionable implications:[6][3][8][1]

  • Redefine the mission: shift from “sin management” to forming disciples who actually live from the present kingdom of God in their real contexts.
  • Clarify message: present the gospel as “the availability of life in the kingdom with Jesus now,” with forgiveness, transformation, and vocation all integrated.
  • Reframe formation: treat spiritual disciplines as a structured training regimen under Jesus’ supervision, aimed at inner renovation that produces Sermon‑on‑the‑Mount character.
  • Recast leadership: see pastors and leaders as trainers of apprentices, not primarily event managers or religious service providers.
  • Reintegrate life spheres: help people view work, family, citizenship, and culture‑making as arenas where they co‑labor with God in the divine conspiracy.

A simple way to express the book’s teaching: learn to live your actual life, in Toronto or anywhere else, as Jesus would live it if he had your job, your body, and your relationships, because the kingdom of God is already available to you in all of those situations.[5][2]
⁂

  1. https://theimaginativeconservative.org/2023/05/the-divine-conspiracy-of-dallas-willard.html
  2. https://kylestrobel.substack.com/p/dallas-willard-and-the-kingdom-of
  3. https://thoughtsfrommyreformedself.wordpress.com/2012/01/13/the-divine-conspiracy-by-dallas-willard-a-chapter-by-chapter-review-introduction/
  4. https://meshachkanyion.substack.com/p/the-divine-conspiracy-by-dallas-willard-514
  5. https://mwerickson.com/2023/06/23/dallas-willard-on-the-kingdom-of-god-insights-on-what-it-is-and-how-god-rules-2/
  6. https://www.dlwebster.com/book-review-the-divine-conspiracy/
  7. https://www.youtube.com/watch?v=5OLbbceqUu8
  8. https://dwillard.org/resources/expanding-books/divine-conspiracy-study-guide
  9. https://www.jesuscollege.com/dallaswillard-thedivineconspiracy
  10. https://www.youtube.com/watch?v=NYQPF7_-lIQ