You might not think you have much to offer in terms of hospitality. You aren’t a Michelin Star chef, your house would never be photographed for a magazine, and you’re not even close to having all the theological answers. However, none of these things are required for true hospitality. Only Christ is needed, and because of him, you have immeasurable impact to offer. You have the very power of Christ to offer. When you serve, God supplies you with the strength you need. The power of Christ is made perfect in your weakness.

I get home from work and walk into the kitchen. Atop the stove lie things upon which I have to imagine angels would long to look: chicken puffs and mace carrots, and a dessert to boot. It is one of many favorite dishes in our home—one that we love to share on a night like this. A couple that is relatively new to our church is coming over and we’d like to get to know them better. Most people we’ve shared this meal with have never had it before, and every time my wife Hannah prepares it, I am transported back to my early twenties and my weekly drive to the Oliver home.
Rewind to 2010. After classes concluded for the day, I drove out to the pasturelands on the outskirts of our college town with a handful of other college students. Each week we were guaranteed a hot, home-cooked meal away from home. As a broke college kid, how could I possibly turn that down?
But the food turned out only to be a delicious means to a greater end. I also received a family. With these brothers and sisters in Christ I could lose my breath in laughter, cry, and pray as we walked through life. I was invited over for dinner, yes, but even more, I received an invitation to witness up-close what a godly marriage, godly parenting, and godly service really looked like. I watched Molly pull out all the stops and sling around all the kitchenware, which Paul washed by hand at the end of dinner. I watched them raise their children in the ways of God. I watched them faithfully serve others at our church and at their workplace.
Don’t miss this: it was only through their decision and commitment to be intentionally hospitable, that I learned these valuable lessons.
Is Hospitality a Gift?
When it comes to biblical hospitality, most of us recognize its importance and will certainly value it when it is offered to us. But when it comes to the prospect of inviting others into our homes (and lives), we tend to defer to our weaknesses to get us off the hook. I’m familiar with the arguments because I’ve made them myself over the years: “That just isn’t my spiritual gift.” “We don’t have a home conducive to hosting.” “I’m not a good cook.” “My house is never clean.” “No one wants to be around all of my crazy kids.” Our protests rattle off like Moses taking exception with God’s commission (Ex. 4:1–17). Hospitality is viewed as a Christian ideal that’s simply out of reach.
It seems in the church we often limit our ministry activities to what best aligns with our perceived spiritual gifts or personality traits. We take assessments and ask questions that point us to our strengths: “What do I like?” “What comes naturally to me?” “What am I good at?” Then we let our answers to these questions dictate where and how we serve the body of Christ. If, for example, I’ve got a low score on “evangelism,” so the argument goes, then I might consider myself to be in the clear and can instead leave the evangelizing to someone more gifted. I think it is fair to say that many people fail to practice biblical hospitality because they feel an inherent deficiency in themselves to do it well.
A particularly insightful passage for our purposes is 1 Peter 4.
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Given that the Spirit is one with the Father and the Son from eternity, he is to be worshiped with them in one united act of adoration. We were all baptized into the one name of the Father, the Son, and the Holy Spirit. Since God is one indivisible being, it is inconceivable that the Spirit could be anything less than the full unqualified God and so worthy of our worship and service. The Holy Spirit is one being (homoousios) with the Father and the Son, one in wisdom, power, and glory.

The Niceno-Constantinopolitan Creed (C), composed in A.D. 381, sums up the considered biblical exegesis and doctrinal commitments of the church at the time. It has been recognized as authoritative through the centuries in both East and West.
We Believe in the Holy Spirit, the Lord and Giver of Life
Creator and Sustainer of the Universe
The Spirit, together with the Father and the Son, is confessed as the Creator of all contingent life. The one holy, catholic, and apostolic church acknowledges that the Father Almighty is the Creator of heaven and earth, that Jesus Christ is the one by whom all things were made, and that the Holy Spirit is the author and giver of life. In short, all three persons work together inseparably according to their distinct hypostatic particularities. In the case of the creation, the Spirit of God was hovering over the waters of creation (Gen. 1:2) and the created entities were brought forth by the breath of God’s mouth (Ps. 33:6–9). This mirrors the Trinitarian structure of C, with sections devoted to each hypostasis, demonstrating an awareness of their indivisibility.
This entails that the Spirit pervades the entire creation, inseparably from the Father and the Son. It demonstrates that all life is sacred insofar as it ultimately stems from God, who brought all entities other than himself into existence and continues to sustain them by his almighty power. I recall making vacation trips on a number of occasions to see family members in the USA from our home in Britain. Away for three weeks, we left in spring as the leaves were appearing on the trees and the stems were poking through the soil. What a change there was upon our return! The garden was now ablaze with color, vegetation having sprung up seemingly from nowhere. What power there was in the life force that animated each plant, shrub, and tree! It was the Holy Spirit that did it, giving vibrant life and exquisite beauty to each part, a sumptuous feast for the eyes. He also allowed a goodly number of weeds! These we were responsible to eliminate.
We cannot identify this beautiful and infinitely varied scene with the divine; that would be pantheism. Gustav Mahler gave a title to the first movement of his vast Third Symphony, “Pan awakes: summer marches in.” While we may appreciate his love of nature, such a sentiment fails to reckon with the distinction between Creator and creature. Nor, for the same reasons, can we accept the panentheist notion that creation and Creator are mutually dependent. On the other hand, it is all too easy to assume that the created order—my garden being part of it—develops simply of itself, independent of its Creator; that is deism and, I fear, is more common than we might suppose. No, the Holy Spirit gives life to the vegetation, the trees and plants around us, and sustains it by his mighty power, in accordance with his immanent causes, such as sunshine and rainfall. This helps us to appreciate how agricultural fruitfulness was listed as one of the blessings Yahweh promised to Israel in his covenant, upon the people’s faithful fulfillment of their obligations. All contingent life owes its existence to the Holy Spirit, not to innate powers of “Mother Nature.” It commits us to nurture, cultivate, and preserve the environment.
He sends the snow in winter, the warmth to swell the grain, The breezes and the sunshine, and soft, refreshing rain.1
Source of Eternal Life
This leads on to the reality that the Spirit is the source of the new creation (2 Cor. 5:17). He transforms us into the image of God (2 Cor. 3:18; 2 Peter 1:4). It was the Spirit of the Father that raised Christ, the Son, from the dead and will raise us too in union with the Son (Rom. 8:10–11; 1 Cor. 15:35–58; Phil. 3:20–21). He is the guarantee of the final renewal of the entire cosmos, concurrent with the redemption of the church (Rom. 8:18–23). In all these great works, all three Trinitarian persons work together without separation. Thus, not only is the Spirit the giver of life (Ps. 104:29–30), but behind that he is the Lord of life, since he is life itself.
Who Proceeds from the Father and the Son
Processions
The internal relations of the Trinity exhibit an order. While a range of orders are presented in the New Testament, indicating the equality of all three persons and their identical being, nevertheless there is a recurrent pattern throughout the Bible in creation, providence, and grace. This pattern reflects who God is in himself.
This internal order is from the Father through or in the Son and by the Holy Spirit. As Basil argued, we should not be too insistent on the prepositions, since what is most significant is what is intended. All three are one identical being, equal in status and in possession of all divine attributes. The order does not affect these realities, but is the way in which the three subsistent hypostases relate to one another. Thus, the Father generates the Son, spirates the Spirit, and is neither begotten nor proceeds; the Son is begotten and does not proceed; and the Spirit does not beget nor is begotten, but proceeds from the Father in and through the Son.
Missions
These processions are reflected in the external works of God in creation, providence, and grace. In the case of the Spirit, he proceeds from the Father in and through the Son, while in relation to the creation he is sent by the Father and the Son. We can see this at the Jordan when Jesus was baptized. There the Spirit descended from the Father, not as a dove but “like a dove” (Mark 1:10), and came to rest on the Son. That was for the purpose that the Son would bestow him on his people. This pattern is evident in the missions as recorded in the Bible and in the ongoing work of God thereafter. In John Owen’s words, “the order of operation among the distinct persons depends on the order of their subsistence” in the Trinity. The missions reflect the processions. In every work of God, however, “the concluding, completing, perfecting acts are ascribed unto the Holy Ghost.”2 Or as Abraham Kuyper put it, “in every work effected by Father, Son, and Holy Ghost in common, the power to bring forth proceeds from the Father, the power to arrange from the Son; the power to perfect from the Holy Spirit.”3 Both echo John Calvin, who wrote that to the Father “is attributed the beginning of activity, and the fountain and wellspring of all things; to the Son, wisdom, counsel, and the ordered disposition of all things; but to the Spirit is assigned the power and efficacy of that activity.”4 Yet there is a difference. The processions are necessary acts, inherent in the nature of God. The missions are the consequences of his will. They might not have been, without any detriment to God’s own being or to the processions themselves. Owen describes them as voluntary acts and not necessary properties.5
Who Together with the Father and the Son Is Worshiped and Adored
Given that the Spirit is one with the Father and the Son from eternity, he is to be worshiped with them in one united act of adoration. We were all baptized into the one name of the Father, the Son, and the Holy Spirit. Since God is one indivisible being, it is inconceivable that the Spirit could be anything less than the full unqualified God and so worthy of our worship and service. The Holy Spirit is one being (homoousios) with the Father and the Son, one in wisdom, power, and glory.
While there are no explicit statements to this effect in the New Testament, all that the New Testament teaches demands it. In consequence, we can see the threefold patterns in the letters of Paul and Peter, the baptismal formula, the apostolic benedictions in that light.6 While there is no express example of prayer being specifically offered to the Spirit, as there is to the Father and the Son, it is because our prayers are offered in the Spirit (Rom. 8:26–27; Jude 20). Moreover, since the three are indivisible, where the Father or the Son is mentioned, all three are entailed. That is why it is by the Holy Spirit that we have access through Christ, the Son, to the Father (Eph. 2:18). From this, it is clear that the Spirit is “in himself a distinct, living, powerful, intelligent divine person; for none other can be the author of those internal and external divine acts and operations which are ascribed unto him.”7
Who Spoke by the Prophets
The Bible itself is the result of the work of the Holy Spirit. As the breath of God, he inspired the Old Testament prophets and the biblical authors. Paul teaches that “all Scripture is breathed out by God” (2 Tim. 3:16). This is a reference to the Spirit. As we will see, pneuma means “wind,” “breath,” or “spirit,” according to the context. There is a frequent overlap in usage, and the Spirit is compared to the wind or the breath of God on more than one occasion (Pss. 33:6–9; 104:29–30; Ezek. 37:1–14; John 3:5–14).
Moreover, in 2 Peter 1:20–21, Peter describes the Spirit’s work in the production of Scripture: “Men spoke from God as they were carried along by the Holy Spirit.” The Spirit was the primary author who supervened, directing the thoughts and words of the human writers in such a way that they themselves were fully responsible and wrote according to their own particular character and inclinations.
Excerpt taken from Chapter 4: Basic Axioms, The Holy Spirit by Robert Letham, published by P&R. Used with permission.

From Matthias Claudius, “We Plow the Fields and Scatter” (1782), trans. Jane M. Campbell (1861).
John Owen, A Discourse concerning the Holy Spirit (1674), in The Works of John Owen, ed. William H. Goold (London: Banner of Truth, 1965–68), 3:94.
Abraham Kuyper, The Work of the Holy Spirit, trans. Henri De Vries (Grand Rapids: Eerdmans, 1900), 19.
John Calvin, Institutes, 1.13.18.
Owen, Holy Spirit, in Works, 3:117. This is correct, as long as one understands, as Owen does, that these are not three separate wills but rather one indivisible will express in its hypostatic distinctions.
Robert Letham, The Holy Trinity: In Scripture, History, Theology, and Worship, rev. and expanded ed. (Phillipsburg, NJ: P&R Publishing, 2019), 47–69.
Owen, Holy Spirit, in Works, 3:67–68.

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God grafted human nature into His divine Son. The result was not a hybrid demigod like Hercules or some kind of Superman. Rather, both the divine nature and the human nature retained their individual, essential properties. But now man was joined to God in one living Person, Jesus Christ. In Him, believers draw life from the divine root and bear fruit for God’s glory. In botanical grafting, two plants of the same genus or of like nature are combined. The miracle of the Incarnation is that God grafted the finite into the infinite. Thus, the Infinite One became bone of our bone, flesh of our flesh.

Teaching is hard work. When Jesus and His disciples got into a boat after a full day of teaching, the disciples were not surprised that Jesus fell asleep. The gently rocking waves of the Sea of Galilee might have lulled them to sleep, too. But on their way across the big lake, a terrible storm arose.
The southern end of the Sea of Galilee is a deep valley lined by cliffs. Wind can suddenly come roaring into that valley and whip the sea into a storm.[The Reformation Study Bible, ed. R. C. Sproul (Orlando: Ligonier, 2005), 1422. Thanks to Paul Smalley for his assistance on this article, which is slightly enlarged from an address I gave for a regional conference of the Philadelphia Conference of Reformed Theology (PCRT) in Quakertown, Pennsylvania on November 12, 2010.]
Andrew, Peter, James, and John had seen many storms in their lifetime of fishing, but this one overwhelmed them. The wind howled and the waves crashed. The boat began taking on water. It rode lower in the water so that each wave threatened to fill it. Fear gripped the men. Their boat was sinking; would they all die?
They turned to Jesus, who was still sleeping, and shouted over the roaring sea, “Master, carest thou not that we perish?” Jesus stood up and rebuked the wind and the sea. In an instant, wind and sea were stilled. But the men were still terrified. “What manner of man is this, that even the wind and the sea obey him?” they asked (Mark 4:35–41; cf. Pss. 65:7; 89:9).
Why was Jesus asleep in the midst of the storm? Why didn’t the storm awaken Him? The obvious answer is, His humanity. He was tired. He was worn out after a long day’s work and needed rest to renew His strength.
How did Jesus calm the storm? Again, the answer is obvious: His deity. Jesus had such power over creation that His words instantly changed the weather. He did not use technology, magic charms, or rituals. Jesus didn’t even pray. He just said to the storm, “Be silent!” Christ has the power of God, and His disciples recognized it when they said, “Even the wind and the sea obey Him.”
But the mystery here is whether Jesus was tired or all-powerful. Was He drained of energy or full of energy? Was Christ limited so He needed restoration, or was He infinite in ruling over creation by His mere word? The answer, according to Scripture, is both. Jesus is both limited in His humanity and infinite in His deity as Lord over creation.
Jesus Christ the God-Man
John 1:14 says, “The Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.” As is typical of him, John uses simple words to express a very deep truth. Incarnation is a Latin word that means “becoming flesh.” In the Incarnation, God became human flesh.
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