The Lord’s ordinary way is to bless conscientious diligence in a lawful calling with such a measure of success as the person may have whereby to sustain himself and to be helpful unto others. 

A recent worldwide study of attitudes to work shows that UK citizens are least likely to say that work is important in their life, and among the least likely to say that work should always come first, even if it means less leisure time. Compared with other nations, the UK is also relatively less likely to agree that work is a duty towards society. While the Bible condemns grasping ambition and earthly-mindedness, it also commends diligence, productivity, and generosity. This is an application of the eighth commandment, “Thou shalt not steal.” In his commentary on Ephesians, James Fergusson looks at how Paul explores the transformation that takes place in every area of life when someone comes to know Christ savingly, including a radically changed attitude to work. In the following updated extract, Fergusson identifies the eighth commandment as informing Paul’s exhortation in Ephesians 4:28, “Let him that stole steal no more, but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.”
Knowing Christ Transforms Everything
The knowledge which the Ephesians had of Christ was inconsistent with a licentious life. “Ye have not so learned Christ” (Eph. 4:20) It is not every sort of learning Christ, or knowledge that may be had of Christ, which excludes profaneness.
We rightly and savingly learn truth, when the knowledge of truth attained by our learning is such as Christ’s knowledge was, i.e., not merely theoretical and speculative, but practical and operative.
Three things are required from, and effectually produced in, the person who learns and knows Christ in this effectual way.
The first is a daily striving to “put off” (or “mortify”) “the old man” (v.22). This doesn’t mean the substance of our soul and body, or even the natural and essential faculties of the soul, but the natural and inbred corruption which has infected and polluted all these, and which we give way to in its “deceitful lusts.” The right order to go about the duties of sanctification is to begin with mortification in the first place, and then proceed to the duties of a new life, for the plants of righteousness do not thrive in an unhumbled, proud, impenitent heart.
The second thing is a serious endeavour to have your mind and understanding more and more renewed, or made new, by getting a new quality of divine and supernatural light implanted in it (v.23). It is not sufficient that we cease to do evil, and labour to mortify our inbred corruption, but we must also learn to do well, and endeavour to have the whole man adorned with the various graces of God’s Spirit, making conscience of all the positive duties of a holy life.
The third thing is the daily task of putting on the new man (v.24), that is, being more and more endued and adorned with new and spiritual qualities, by which not only is our mind renewed, but also our will, affections and actions.
Christians Observe Each of the Ten Commandments
The apostle then presses on them the exercise of some particular virtues. These belong to all Christians of whatsoever rank or station equally, and they are all enjoined in the second table of the law. He exhorts them, first, to lay aside and mortify the sin of lying (v.25), forbidden in the ninth commandment (where someone speaks what they know or conceive to be untruth, with an intention and purpose to deceive), and to “speak the truth, every man with his neighbour,” that is, to speak as they think, and to think of what they speak as it really is, so that our speech would conform both to the thing itself, and to our conceptions of the thing.
He exhorts them, next, to restrain and moderate their anger (v.26–27), for anger is forbidden in the sixth commandment. Anger is a natural affection, planted in our first parents at the first creation, and it was indeed also found in Christ Himself, who was without sin. So anger is not in itself a sin, nor always sinful. Instead, it is in its own nature indifferent, and becomes either good or evil according to the grounds, causes, objects and ends of it.
Read More
Related Posts:

In the PCA, we have rules to prevent us from taking that easy, pragmatic approach. In the PCA we have all agreed on a “due process” to deal with problem people (see BCO 29ff). This procedural, constitutional method is both relational and loving, and it is biblical (cf. Matthew 18:15ff). It preserves the rights even of the “difficult” person to make his case and enables the elders to shepherd that allegedly difficult person to the glory of Christ. Because of our polity and necessary due process, we are required to actually do the hard work of shepherding and discipleship.

On August 11, 2024 I marked 11 years of ordained ministry in the PCA. With each passing year, I grow more grateful to God for the PCA and for preserving me in it.
I was reflecting recently on the blessings of PCA polity and culture. Someone once quipped about the PCA: “she is full of pastors who want to be lawyers and lawyers who want to be pastors.” Whether meant as a pejorative or as a compliment, it’s true!
Each year at PCA General Assembly, there are numerous constitutional and procedural questions. And whenever there is controversy, numerous men head for the microphones with their “Blue Bricks” and iPads in hand to remind us of the appropriate procedure or requirement from our Form of Government or Rules of Assembly Operation.
In the PCA, we believe polity is important because it comes from our King. This is reflected in the beginning of our Book of Church Order:
Christ, as King, has given to His Church officers, oracles and ordinances; and especially has He ordained therein His system of doctrine, government, discipline and worship, all of which are either expressly set down in Scripture, or by good and necessary inference may be deduced therefrom;
It is a blessing to serve in a denomination with “polity nerds” like Jared Nelson, Scott Edburg, and Ben Ratliff who have kept us entertained and informed with a whole podcast dedicated to the principles of our polity and the foundations of Presbyterian Church Government.
Robust Polity is Loving
It is the prerogative of Church courts to establish polity in accordance with God’s word. In the Westminster Standards, we confess:
It [belongs] to synods and councils, ministerially, to determine controversies of faith, and cases of conscience; to set down rules and directions for the better ordering of the public worship of God, and government of His church (WCF 31:2)
While the PCA has been criticized for being overly strict in its adherence and commitment to procedures and polity and for not being “relational” enough, I do not think those criticisms are reasonable. In fact, I think those sort of criticisms misunderstand what it is to be “relational.” Our polity exists for “the better ordering of public worship of God” and the “better…government of His Church.” Following the rules we have established and agreed upon is the loving thing to do.
The polity of a denomination determines how the members of that communion will relate to one another. They are the rules we agree to follow together. These rules provide a level, clear, and fair playing field for all people and parties. The same rules apply to me as a pastor of a small church of about 100 people as apply to David Strain, David Cassidy, David Hall, or David Barry all of whom pastor much more significant congregations in the PCA. The fact they pastor flagship congregations gives them no more right or standing in the Church courts than have I!
Read More
Related Posts:

Written by J. V. Fesko |
Tuesday, October 24, 2023
We should realize that we have come to listen to the word so that it would critique us, not so that we could criticize the preaching of it. Such is the difference between listening to the sermon and critiquing it—it’s humility vs. pride. We should also realize that God has established his church in such a way that there are people whom he has assigned to critique the preaching of the word—the elders of the church. The elders have the Christ-given responsibility to guard the purity of the preaching of the word of God.

One of the biggest problems in Reformed churches, I believe, is that people come to church to critique the sermon rather than listen to it. How so? In Reformed churches there are always a number of theological commandos, people who love to study the Bible, read serious theological works, and encourage and spur others on to improve their own knowledge. These are all good things, however, knowledge apart from humility and love is a dangerous thing as Paul warns us (1 Cor. 8:1). What begins as a thirst and hunger to know God becomes a case of pride and the person no longer comes to eat the meal prepared by the chef but instead comes as the food critic.
Some people will sit down and listen to the preaching of the word, but find problems with the way a text is preached, the illustrations used, the inflection of the pastor’s voice, or the application that the pastor presses. The person will then approach the pastor and raise his or her concerns regarding the “flaws” in the sermon. I can completely understand why pastors find such “counsel” annoying. It doesn’t matter how long he studied in college, seminary, how many hours he invested in exegeting the text, praying over his preparation, or how many hundreds or even thousands of sermons he’s preached over the years. All of this is for naught. In this day and age where expertise has been democratized, all you need is twenty bucks and a website and a person can anoint himself as an “expert” on any subject. I think such a trend is especially true for seminarians—they take one or two classes, have preached maybe three sermons in their whole life, and all of a sudden, they’re a preaching expert.
Read More
Related Posts: