The Widow’s Might Wins SAICFF


Last Saturday was a big day for Heumoore productions, as it won the Audience Choice award, was runner-up for feature film category and won the Best of Festival award for it’s feature film The Widow’s Might.

The Widow’s Might tells the story of a young group of entrepreneurs who make a film in order to help save the homestead of widow Grace Jackson from confiscation for property taxes. In the process, there is a political message and an important theological message as well. Two generations work together as the Moore family undertakes, together with Cameron Cavillo, Jim Morton, and others to bring community attention to the widow’s plight.

The film that the group (Cinemablog Productions) makes ends up being a musical western in which the railroad is attempting to take a widow’s property in cooperation with the local sheriff, making use of governmental claims of “eminent domain.” While it is true that much of the settlement of the west came as a result of the US government giving large swaths of land to the railroads prior to the settlement of the areas west of the Mississippi River the western portion of The Widow’s Might assumes an already settled area that may or may not be receiving a railroad depot.

For many years full Bible Presbyterians have been calling attention to the fact that America’s churches have turned much of their calling over to civil government. The church has the primary responsibility to care for its own widows according to Scripture. It was refreshing to see a film in which young people, especially those who are members of one of our full Bible (i.e. Hanover) Presbyterian congregations took that message public and did it in an entertaining way. In the film, the institutional church did not involve itself directly in political or theatrical activity, but as “the widow Grace” said, because of the church she would never “want for a place to stay.”

The Reverend Kevin Swanson, a speaker and judge at the festival and an ordained minister in the Orthodox Presbyterian Church, noted that we presently live in a toxic environment as far as film and other entertainment forms are concerned. Swanson noted that films have multiple purposes of entertaining, communicating, evoking emotions or what the Puritans would have called the affections, and giving a medium to express rejoicing and edification. All Christian film, to deserve the name, must be driven by a deep sentiment of the fear of God, according to Swanson.

While admitting that there is a certain danger in adopting worldly forms because forms are often reflective of worldviews, he also noted that in the world we presently inhabit, the shepherds of youth are no longer parents and pastors, but cultural icons. We are currently raising the third generation of “teenagers” since Elvis Presley, and the social context of much film today is rebellion.

Rev. Swanson went on to discuss how rejoicing was an important part of the biblical culture. He used the example of the Israelites singing at the shore of the Red Sea after God overthrew “horse and rider” in sea. He compared it to a modern cultural response of “a victory dance in the end zone” after a touchdown.  He pointed out also that rejoicing, as it is viewed prospectively in Deuteronomy will involve the community: the widow and the Levite as well as the individual and the family.

In a private interview, Pastor Swanson indicated that he thought the primary direction of Christian film in the future will be toward the family and the home first of all rather than toward the theater or the general populace. He sees film as edifying in that it should be watched both as an entire narrative, with a beginning, middle, and end; but also because it can be stopped and restarted with family discussion taking place in the home, which cannot happen in the theater.

While film is not significantly different from any other art form in the Christian’s arsenal, Swanson explained that the visual forms tend to intensify the aesthetic experience. The Christian film must reflect the Christian worldview, first of all. Then it must pay careful attention to method, themes, ethics and the law of God, and it must be very careful how it treats sin and sinners. On this last point, the Christian film must be careful to demonstrate that one does not break God’s law so much as God’s law breaks the sinner.

The film, workshop, and interview outlined above hardly exhaust the festival experience. To download some of the films that were shown at the festival, please visit It is my understanding that CDs of the workshops will be available soon from


An Introduction To The Christian Warfare


The Power of His Might

Ephesians 6:10

Document:     The Power of His Might

Topics:     Christian Warfare, Spiritual Power

Tags:     enabling, power, might

Delivered:     May 27, 2007 (Faith Presbyterian Church Reformed)
September 15, 1991 (First Presbyterian Church of Rowlett TX)

Notes:     I first preached this sermon as a part of the series in Ephesians that I inherited from Larry Phillips in 1991. I preached it again as part of a series on the armament of God in 2007.


Ephesians 6:10 marks a division in the epistle of Paul to the Ephesians. In 5:18 Paul exhorted Christians to be filled with the Holy Spirit. He then explained that such filling requires speaking to one another, giving thanks, and submitting in the fear of Christ or the fear of God.

Paul then took them through three domestic relationships to illustrate that he was not writing of an egalitarian submission, but a submission in light of the order that God himself placed in the creation. Those institutions were marriage, family, and calling. Each goes back to creation and each has been affected by Adam’s fall.

At Eph. 6:10 Paul marked a new division in his epistle with a present middle imperative. This imperative, “be enabled,” is parallel to the imperative of 5:18 “be filled.” All that has gone between 5:18 and 6:9 is explication of the exhortation to be filled with the Spirit. What follows, to verse 20, is an explication of the command, “be enabled by the agency of the Lord.”


     Finally — this is the last division of the epistle. VV. 21-24 constitue a final greeting or farewell, but this is the last substantive section.

     Become enabled — here Paul used a verb that is quite similar to the word for power… “So be strong, or enabled.” Without the prefix, the word means simply “be able.”

     In the Lord — With a passive imperative we would expect a phrase giving means or agency and that is functionally what we have here: εν plus instrumental such that a meaningful translation might be by the agency of the Lord.

     And in the power of His might — Here is a second prepositional phrase indicating means or instrumentality (agency). The word translated power might also be translated as sovereignty or dominion. It is cognate to the word from which we get our words democracy or aristocracy etc.

     Putting it all together: “become enabled or empowered by means of the sovereign might of the Lord.”

     We should take careful note of three things before proceeding with the remainder of the passage in future sermons, so as to keep them in right perspective.

     First what the enabling is,

     Second the source of the enabling or empowering,

     Third the importance and necessity of such enabling.

I. What This Enabling Is

     The short answer is that it is God sharing his power with us and working through us in such a way that the power of his dominion or soverignty is given to us over spiritual wickedness.

It is the power of the Holy Spirit.

     Acts 1:8

     Here the risen Christ tells the eleven that they shall receive power (δυναμις) after the Holy Ghost comes upon the church at Pentecost (see also Luke 24:49). Timidity became boldness when the Holy Ghost came upon them and they received “tongues” of fire (Acts 2:1-13). Thus,

     John 7:38-39

     John relates, “this spake He of the Holy Spirit…” Life wells up, as it were, within the believer and flows forth from him. When God would conceive Jesus within the womb of Mary, he does so by the power of the Holy Ghost (Luke 1:35 the Holy Spirit = the power of the Highest). Even Christ was “anointed with the Holy Ghost and with power (Acts 10:38).

     The power of the Holy Ghost is a continuing necessity for the believer, if he is to abound in hope (Rom. 15:13).

     Joy, peace, love, and hope all come by the power of the Holy Spirit. The signs of the apostles were also by the power of the Spirit of God (Romans 15:19). Apostolic preaching (and true preaching today) is a demonstration of the Spirit and of power (1 Cor. 2:4). Not just preaching, but hearing as well, must be by the power of the Holy Ghost (1 Thess. 1:5).

     We reject the neo-Pentecostalist idea of “subsequent grace,” yet it is a grace that must be renewed continually by God. See below under source of the enabling.

There is power in the graces of the Christian warfare.

This is the context. Paul, in subsequent verses, deals with the panoply (whole armor) of God. We must put on the full suit of armor, i.e. make use of every instrument of grace: truth, righteousness, the gospel of peace, salvation, faith, the Word, etc.These are the enablements of the Christian life, but there is also a necessity of learning to make full use of the armor.

     Truth. God’s truth,

     preserves us (Psa. 40:11),

     cuts off our enemies (Psa 54:5),

     purges our iniquities (Prov. 16:6),

     characterizes the church (Zech. 8:3; 1 Tim. 3:15),

     and the church’s worship (John 4:24),

     frees us from the bondage of sin (John 8:32),

     sanctifies us (John 17:17),

     evidences true ministers and ministries (2 Cor. 6:7),

     begets us in newness of life (Jas. 1:18),

     So, then, a major part of the enabling or empowering is the truth; knowing it and living it.


     There is a righteousness of Christ that is imputed to believers (Gen. 15:6; Rom. 3:22; 4:6). We must not discount this righteousness, for it is the source of considerable power.

     But the righteousness of this passage is not only the righteousness of Christ (Isa. 59:17), but also the righteousness that is evidenced by our obedience (Job 29:14; Rom. 6:13; etc.).

     Peace or The gospel of peace

     Christ is himself the prince of peace (sar shalom) in Isa 9:6.

     Additionally, the reference to the publisher of peace in Isa 52:7 is likely Christ.

     While this has a primarily reference to gospel ministers, Rom. 10:15 refers also to the beauty of the feet that are shod with the gospel of peace. The “peace of Jerusalem” is characteristic of the gospel church (Nah. 1:15).


     Once again, this appears to be a reference to Isa 59:17, and as such, primarily to Christ. This is the war-helmet of a soldier and not the bonnet or turban or mitre of a priest.

     The salvation presented here is that of the warrior-king delivering his people from their enemies.

     As we become men-o’-war, like Christ, one of the things we do is follow Him on white horses, as it were, conquering and to conquer (Rev. 6:2 cf. 19:11-21).


     Word of God Sometimes likened to,


     milk or meat (i.e. food)

     a hammer


     here likened to a sword, not a knife or dagger. So Christ in Rev. 19:11

     In Isa 11:4 the reference is obviously to Christ

     In Isa 49:2, both to Israel and the prophet in immediate sense and Christ properly

     In Heb. 4:12 it is called a “two-edged sword” (broadsword). The Word of God cuts with the power of a sword, but with the precision of a scalpel.

II. The Source Of Our Enabling or Empowerment

Paul says it is by the agency of the Lord and the sovereignty of his power.

     Sovereignty of His power in salvation

     This may seem to ’go without saying,’ but it is impossible to fight the Christian warfare unless you are first a Christian! God must regenerate and give you a new nature (John 3:3; 2 Cor. 5:17).

     This means that our service to Him and our warfare against His enemies arise from a heart of thankfulness (gratitude) to Him. If we could claim some measure of credit for our own salvation, then not only would we not seek empowering from God, we would not even believe we stand in need of it.

     Sovereignty of His power in service

     In the parables of the talents, did you notice that even the capital with which the stewards worked was not their own? The talents came from their master.

     But additionally, notice the distribution of capital. The master gave 5, 2, and 1. It was a sovereign choice by the master as to which servant would receive five talents, which two, and which only one (Matt. 25:15 ff.).

     In the same way, the laborers who were called from the labor pool (Matt. 20:1-16). Those who labored all day labored for a penny; those who labored half a day labored for a penny; and those who labored but an hour labored for a penny.

     Finally the goodman said, “Is it not lawful for me to do what I will with mine own?” (Matt.20:15).

     So, in Ephesians 4:7 and 1 Cor. 12:4, 11, grace is given to each of us according to Christ’s measure or the Holy Spirit’s measure.

     He does not give talents and gifts to each man according to what the man wants or even thinks he needs, but He distributes according to the needs of the corps — the body. He distributes His gifts for service sovereignly.

     Sovereignty of His power in sanctification

We properly think of justification as an act of God’s free grace, but sanctification is also the work of God’s free grace.

     Christ prayed to the Father in John 17:17, “Sanctify them by thy truth.”

     Just as justification is not us declaring ourselves not guilty, so sanctification is not us washing ourselves (1 Cor. 6:11).

Richard Bacon, Sermons of Richard Bacon (2007).