Preaching with Spiritual Power by Ralph Cunnington

Preaching with Spiritual Power: 

Calvin's Understanding of Word and Spirit in Preaching,

Ralph Cunnington, Mentor, 2015, 126pp

In the last decade or so something of a controversy has been rumbling on in the Evangelical and Reformed world on the relationship between Word and Spirit in preaching. On the one side some are so concerned to guard against Charismatic excesses that they almost go so far as to identify Word and Spirit. At least functionally, if not ontologically. When the Word is preached it is held that the Spirit is active in a virtually unvarying manner. We could call it (slightly unfairly) the 'Moore College view'. On the other side some are so concerned to safeguard the sovereignty of the Spirit that they hold that the Word may be preached as a 'bare Word', apart from the Spirit's activity. We could call it (with some justification) the 'London Theological Seminary view'. 

In pitting Moore against LTS I am oversimplifying rather. I should also point out that Cunnington's book isn't framed at an attempt to adjudicate a battle of the bible colleges. But it was former LTS Principal Philip Eveson's critique of 'Moore Theology' in Foundations (2006) that helped to bring the controversy to public attention. Current LTS Principal Robert Strivens added his two penn'orth in his 2008 Westminster Conference paper on 'Preaching - 'Ex Opere Operato?'' Strivens attempted to align the 'Moore view' with Martin Luther's alleged changed stance on the relationship between Word and Spirit as he reacted against the views of certain radical reformers. They tended to exalt the Spirit to the denigration of the Word. Stuart Olyott also weighed in against the Reformer in his Banner of Truth Magazine article on 'Why Luther Got It Wrong - And Why We Need to Know About It', (December 2009). Over and against Luther and his explanation of the Reformation in terms of 'the Word of God did it', Olyott  was at pains to argue that the Spirit brings sinners to new life apart from even the instrumentality of the Word. (It was a poorly argued piece, see here). In addition, Cunnington takes into account the views of ex-LTS man Hywel Jones in his 2011 Foundations article on 'Preaching the Word in the Power of the Holy Spirit'.

You might be forgiven for wondering why this controversy, carried out in the pages of magazines and theological journals, should be of interest to anyone beyond the the honourable guild of ministerial theology geeks? But it is important, because the view we take on the relationship between Word and Spirit in preaching will have a significant impact on how we view the preaching of the Word, both in terms of its manner and intended impact. Those who tend towards binding the Spirit to the Word  may veer towards seeing preaching as little more than a well-delivered exposition of Scripture. We can trust that the Spirit will without variation be present and active whenever the Word is proclaimed. Others who emphasise the Spirit's sovereignty in relation to the Word may be more inclined to see preaching as an event where the Spirit's activity may be more intense and evident on some occasions than others. That may stimulate a longing to pray for 'more'. 

Cunnington's contribution brings a detailed study of historical theology to bear upon the debate in hand. He questions the contention of Robert Striven that Luther shifted his position on the relationship between Word and Spirit in reaction to the extreme views of certain radical reformers. In fact, Luther had a nuanced view of the Spirit's work in relation to the Word, and the same basic stance is is evident throughout his ministry. The Spirit's work may be viewed as distinct from the Word and therefore subject to variation in its effects, but Word and Spirit are never separated. However, as Charles Hodge pointed out in his Systematic Theology (Volume III p. 482) and as Cunnington acknowledges, in later Lutheran theology there was a tendency to blur the distinction between Word and Spirit. In Reformed thought however,  it was held that the Spirit works not only in and by, but also with the Word. Thus making due allowance for sovereign variation in the Spirit's work. As Herman Bavinck comments,

[The Holy Spirit] always works through the word but not always in the same way…Hence the subjective activity of the Spirit has to be added to the objective word. In the nature of the case it cannot be enclosed in the word; it is another activity, an additional activity, a subjective activity, not through but along with the word. (Reformed Dogmatics,Volume Four: Holy Spirit, Church, And New Creation. (Grand Rapids, Baker, 2008), 459-460). 

The idea of Word and Spirit as 'distinct yet inseparable', borrowed from the filed of Chalcedonian Christology, is key to understanding Cunnington's thought. It preserves him from a tendency to functionally merge Word and Spirit and also from saying that the Word may sometimes come to us totally bereft of  the Spirit's presence and action. He draws upon Calvin's theology of the Lord's Supper to show that according to the Reformer the Spirit is distinct from the symbols of bread and wine in the Supper, but never separate from them. Whenever the sacraments are received by faith the Spirit is at work enabling believers to feed upon Christ. But even if they are not received by faith, the Spirit is nevertheless present with the bread and wine, although in that case only the sign is received, not the grace signified by it. 

Calvin deploys a similar approach to the issue of the relationship between Word and Spirit in preaching. The Spirit is distinct from the Word as a sovereign divine person, yet the Word cannot be separated from the Spirit. It is his Word and the Spirit is invariably present and active together with the Word he has given. But that does not mean the Spirit is unvaryingly present and active whenever the Word is proclaimed. Where the Word is not received in faith, he may be present and active in judgement. Where the Word is received in faith it is because the Spirit is present and active in saving power. 

Cunnington makes fleeting reference to the findings of speech-act theory to elucidate his point. This theory of how words work is a fruitful resource for formulating the relationship between Word and Spirit. Words at their most elemental are basic units of speech, or locutions. But words are uttered with a view to their illocutionary intent; they are meant to do something, like issue a command or make a promise. When a command is obeyed or a promise believed, words have had a perlocutionary effect upon those who heard them. The Spirit is the author of the biblical locutions and illocutions and is ever present, 'speaking in the Scripture' whenever the Word of God is communicated, but it takes a distinct action of the Spirit to ensure that the Word has the intended perlocutionary effect. That helps to account for texts such as 1 Corinthians 2:1-5 and 1 Thessalonians 1:5. The gospel did not come in 'word only', but the Holy Spirit was present in saving power. 

The main insight that Cunniungton draws from Calvin's teaching, that Word and Spirit are distinct and yet inseparable helps bridge the divide between the 'Moore College view' and the 'LTS view'. It has the advantage of reassuring the preacher that the Spirit will always accompany his Word and accomplish what he desires through it. And yet, I wonder whether Cunnington has gone far enough in recognising what Bavinck called 'the subjective activity [of the Spirit], not through but along with the word'. The 'distinct and yet inseparable' formula, while valid, should not be taken to mean that the Spirit is without variation present and active with the Word. The Spirit is sovereign in his use of the Word as an instrument of his perlocutionay actions, whether they be saving, sanctifying, or hardening. 

Also, the Spirit is sovereign when it comes to the extent to which he makes the preacher aware of his empowering presence when in the act of preaching. Paul makes reference to this element in both 1 Corinthians 2:1-4 and 1 Thessalonians 1:5. The Spirit works in the preacher's subjective experience, granting a sense of his being clothed with authority, and granted liberty and boldness in preaching. The congregation may also be given an awareness that the Spirit is present and acting along with the Word in an evidently striking manner. This is hinted at in Acts 4:31. Paul requested prayer for this, Ephesians 6:18-20. 

I believe this this is the dimension that the 'LTS men' were keen to safeguard over and against the view Philip Eveson identified with the Moore College tendency. They may have been ill-advised to suggest that the Word ever comes to us as 'bare Word', totally bereft of the presence and power of the Spirit. That is to deny the 'distinct yet inseparable' principle. But we should not lose sight of the biblically sanctioned subjective element of the Spirit's work in preaching. Neither should preachers and congregations be discouraged from seeking an intensification of the Spirit's work when the Word is proclaimed. As Calvin wrote, preaching is 'dead and powerless, if the Lord does not make it efficacious by his Spirit'. Preaching is meant to be more than an well-delivered exposition and application of the Word. The Spirit's empowering presence enables preachers to proclaim the Lord Jesus with boldness, liberty and life-transforming effectiveness. His communicative action makes preaching an event where the God of the gospel is encountered in all the fullness of his grace and power.

Ralph Cunnington's work has made an important contribution to the development of a constructive theology of Word and Spirit in preaching. He has provided a helpful corrective to a tendency to overstate the extent to which the Spirit is either tied to the Word or acts separately from it. But more attention needs to be given to the subjective dimension of the Spirit's work in the preaching of the Word in so far as that affects both the act of preaching and the way in which the preached Word is received by those who hear it. The Spirit works in, by, with and upon the preaching of the Word. That is what makes preaching 'theology on fire'.

In the interests of full disclosure it it should be said that I trained for the Ministry at the London Theological Seminary (1988-90). Not that this makes me biased, of course.

Oh, and this blog gets a footnote on p. 26, n 69. Can't be bad, eh?

Augustine on prayer before preaching

In his book, On Christian Doctrine, Augustine sets out some of the essential doctrines of the Christian faith and gives guidelines for interpreting Holy Scripture. In the final section of the work he devotes attention to the matter of how Christian doctrine ought to be communicated. Clearly after having painstakingly discussed theological and  hermeneutical matters, he does not believe that a man should simply turn up in church and say the first thing that comes into his head. Preparation for preaching involves sound exegesis, deep theological reflection and careful consideration of the applicatory force of biblical truth, 

The eloquent divine, then, when he is urging a practical truth, must not only teach so as to give instruction, and please so as to keep up the attention, but he must also sway the mind so as to subdue the will.   For if a man be not moved by the force of truth, though it is demonstrated to his own confession, and clothed in beauty of style, nothing remains but to subdue him by the power of eloquence. (St Augustine of Hippo (2012-07-08). On Christian Doctrine (Kindle Locations 4808-4813). Veritatis Splendor Publications. Kindle Edition.)  

As he says, 'Accordingly, he who is anxious both to know and to teach should learn all that is to be taught, and acquire such a faculty of speech as is suitable for a divine.'  But, Augustine does not yet consider the preacher's preparatory work to be done. He urges that the 'Christian orator' give himself to prayer for the empowering presence of the Spirit in preaching. Through his Spirit God enables the preacher to speak the Word in a way that is most appropriate for the congregation, 

And so our Christian orator, while he says what is just, and holy, and good (and he ought never to say anything else), does all he can to be heard with intelligence, with pleasure, and with obedience; and he need not doubt that if he succeed in this object, and so far as he succeeds, he will succeed more by piety in prayer than by gifts of oratory; and so he ought to pray for himself, and for those he is about to address, before he attempts to speak.   And when the hour is come that he must speak, he ought, before he opens his mouth, to lift up his thirsty soul to God, to drink in what he is about to pour forth, and to be himself filled with what he is about to distribute.   For, as in regard to every matter of faith and love there are many things that may be said, and many ways of saying them, who knows what it is expedient at a given moment for us to say, or to be heard saying, except God who knows the hearts of all?   And who can make us say what we ought, and in the way we ought, except Him in whose hand both we and our speeches are?   Accordingly, he who is anxious both to know and to teach should learn all that is to be taught, and acquire such a faculty of speech as is suitable for a divine.   But when the hour for speech arrives, let him reflect upon that saying of our Lord's as better suited to the wants of a pious mind:   "Take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak.   For it is not ye that speak, but the Spirit of your Father which speaketh in you." The Holy Spirit, then, speaks thus in those who for Christ's sake are delivered to the persecutors; why not also in those who deliver Christ's message to those who are willing to learn? St Augustine of Hippo (2012-07-08). On Christian Doctrine (Kindle Locations 4864-4888). Veritatis Splendor Publications. Kindle Edition. 

As envisaged by Augustine, preaching involves both diligent preparation and a readiness to improvise when in the act of declaring the Word under the guidance of the Holy Spirit. That is a fine line to tread. If a speaker is too tied to his sermon notes, his  message will take the form of a lecture. His delivery will lack the spontaneity that comes from the interplay of preacher and congregation that is of the essence of preaching. On the other hand, if the preacher presumes to speak without due preparation, trusting in the impulse of the moment under the guise of relying on the Spirit, he is a lazy slacker who has neglected his calling to 'labour in the word and teaching' (1 Timothy 5:17). The preacher must give himself to 'prayer and the ministry of the word' (Acts 6:4). As Augustine put it most eloquently,  'And when the hour is come that he must speak, he ought, before he opens his mouth, to lift up his thirsty soul to God, to drink in what he is about to pour forth, and to be himself filled with what he is about to distribute.'   

Seeking to preach the Word in the Power of the Spirit

Today I'm off to the Westminster Fellowship in London, where I've been invited to preach and also give a paper on Word and Spirit in Preaching. Here's an excerpt from the lecture on seeking to preach the Word in the power of the Spirit:

Jesus taught that Christians should pray expectantly to the Father for the gift of the Holy Spirit, “If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask Him!” (Luke 11:13). Preachers are especially in need of the Spirit's work in their ministries.

The apostle Paul did not regard preaching in the power of the Spirit as being in any way automatic. He constantly urged the churches to pray for him,

praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints— and for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak. (Ephesians 6:18-20)

This boldness is given in answer to the church’s prayer when preachers were filled with the Holy Spirit, Acts 4:29-31.

We should not allow Charismatic excesses to blind us to the need for Spirit empowered preaching. This was certainly recognised by earlier generations of Reformed writers. Of course, the Spirit may use a preacher who does not agree with the view that I am arguing for here. He is sovereign and gracious. But neglect of the role of the Holy Spirit in preaching may have the effect on turning preaching into little more than a well-delivered exposition of the Bible rather than an event where the God of gospel grace is encountered by his Word.

Charles Hodge comments,

It is important that we should remember, that, in living under the dispensation of the Spirit, we are absolutely dependent on a divine Person, who gives or withholds his influence as He will; that He can be grieved and offended; that He must be acknowledged, feared, and obeyed; that his presence and gifts must be humbly and earnestly sought, and assiduously cherished, and that to Him all right thoughts and right purposes, all grace and goodness, all strength and comfort, and all success in winning souls to Christ, are to be ascribed. (Systematic Theology Volume III p. 47).

 We need to realise afresh that our preaching will be entirely ineffective if it is in “word only”. We need the mighty power of the Spirit to come upon us. Martyn Lloyd-Jones concludes his Preaching and Preachers on just this note,  

What then are we to do about this? There is only one obvious conclusion. Seek Him! Seek Him! What can we do without Him? Seek Him! Seek Him always. But go beyond seeking Him; expect Him.

 I am certain, as I have said several times before, that nothing but a return of this power of the Spirit on our preaching is going to avail us anything. This makes true preaching, and it is the greatest need of all today - never more so. Nothing can substitute for this.

This 'unction', this 'anointing', is the supreme thing. Seek it until you have it; be content with nothing less. Go on until you can say, 'And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and power.' He is still able to do 'exceedingly abundantly above all that we can ask or think.'" (Preaching and Preachers p. 325)

It is not enough for us to simply deliver a well crafted sermon. We need the dynamic presence of the Spirit of Christ to transform our preaching into an encounter with the living God. As E. M. Bounds puts it, “Unction in the preacher puts God in the gospel”. (SEP p. 116). I conclude, then that the relationship between Word and Spirit in preaching may be defined in this way,

The Spirit's empowering presence enables preachers to proclaim the Lord Jesus with boldness, liberty and life-transforming effectiveness. His presence makes preaching an event where the God of the gospel is encountered in all the fullness of his grace and power.

That, I know is the greatest need in my own ministry.

Mediate Regeneration

Some concluding thoughts (see also here and here) on Stuart Olyott's article in the Banner Magazine for December 2009 entitled Where Luther Got It Wrong - and Why We need To Know about It. I especially want to focus on his claim that the doctrine of "mediate regeneration" as he calls it will be the ruin of gospel work in the UK. Why does he take issue with the idea that the Word is the instrument by which the Spirit brings a person to new life in Christ? We start with his proposed definition of the new birth,

"Regeneration is a supernatural enlightenment of the human soul brought about by the direct and immediate energy of the Holy Spirit working within that soul. There is nothing 'mediate' about it. It is not brought about by some influence or instruction from outside, but by the implanting of new spiritual life inside." (p. 26)

This statement is typical of what might be found in the standard works of Reformed systematic theology. Olyott stresses the unmediated character of regeneration in order to safeguard the sovereignty of the Spirit. He wants to avoid any suggestion that the Word inhrently contains the Spirit's saving power. But is it right to suggest that regeneration is ordinarily an immediate act of the Spirit apart from the instrumentality of the Word? Part of the problem is that the discourse of systematic theology is not always the same as that of the Bible itself. Systematics in its drive for conceptual clarity can sometimes ride roughshod over the differing nuances of the biblical material. Regeneration, or being born again is sometimes described in the Bible as a work of the Spirit without mention of the instrumentality of the Word. The classic passage is John 3:3-8. But this is not the whole story. Other texts attribute the new birth to God working by his Word, James 1:18, 1 Peter 1:23. Olyott is aware of this and addresses the issue in his article. He suggests (p. 28) that these verses are "not [about] the act of germination (where new life comes into being) but to the moment of birth (where a new life becomes visible)." But I'm not sure that such a distinction can be justified. Biblical writers use a variety of terminology to refer to the same saving event. In the Gospel According to John Jesus speaks of being "born again" (John 3:3, 8), Paul writes, "if anyone is in Christ he is a new creation" (2 Corinthians 5:17), he teaches that the dead in sin are "made alive" (Ephesians 2:5), and uses the language of "regeneration" (Titus 3:5). In each case Scripture is referring to God's great work of bringing the dead in sin to new life in Christ by the power of the Holy Spirit. Also, take Peter's teaching on the new birth in his First Epistle. In 1 Peter 1:3, we read that "the God and Father of our Lord Jesus Christ...has begotten us again to a living hope through the resurrection of Jesus Christ from the dead". This stands in parallel with what Paul says in Ephesians 2:4-5, where God makes those who were dead in sin alive together with Christ. In neither case is the Word explicitly mentioned as an instrument of regeneration. However, Peter uses the same Greek word in 1 Peter 1:3 (translated "begotten again" NKJV) and 1 Peter 1:23 (translated "born again" NKJV). Note that in the latter text we read, "having been born again... through the word of God". The word is the "incorruptible seed...which lives and abides forever". This "word" is identified with the gospel that was originally preached to Peter's readers, 1 Peter 1:23-25. For Peter the Word of the gospel is clearly the means by which God begets us again to a living hope through the resurrection of Jesus Christ from the dead. Reformed systematic theology needs to be revised to take this fact into account (see John Murray's attempt to do this in The Collected Works of John Murray Volume 2, Banner of Truth Trust, p. 196-198).

Now, Olyott knows that regeneration ordinarily takes place in the context where the Word of God is proclaimed (p 27), but he denies that the Word is the means by which the Holy Spirit regenerates people. But from what we have just seen in 1 Peter, the gospel does not simply provide the context in which the new birth takes place. We are born again "through the word of God". Of course, this does not mean that the Word in itself contains the saving power of the Spirit. The Word is only an instrument of the regenerating power of God. But it is just that. Is regeneration any the less a monergistic act of God if he uses his own Word to bring those who are dead in sin to new life in Christ by the power of the Spirit?

Sinclair Ferguson comments helpfully on this,

"For the New Testament writers, however, there is not hint of a threat to divine sovereignty in the fact that the word is the instrumental cause of regeneration, while the Spirit is the efficient cause. This is signalled in the New Testament by the use of the preposition ek to indicate the divine originating cause (e.g. Jn. 3:5; 1 Jn. 3:9; 5:1) and dia to express the instrumental cause (e.g. Jn 15:3; 1 Cor 4:15; 1 Peter 1:23).

"Since the Spirit's work in regeneration involves the transformation of the whole man, including his cognitive and affective powers, the accompanying of the internal illumination of the Spirit by the external revelation of the word (and vice versa) is altogether appropriate. Since faith involves knowledge, it ordinarily emerges in relationship to the teaching of the gospel found in Scripture. Regeneration and the faith to which it gives birth are seen as taking place not by revalationless divine sovereignty, but within the matrix of the preaching of the word and the witness of the people of God (cf. Rom. 10:1-15). Their instrumentality in regeneration does not impinge upon the sovereign activity of the Spirit. Word and Spirit belong together." (Contours of Christian Theology: The Holy Spirit, Sinclair B. Ferguson, IVP, 1996, p. 125-126).

The big issue then is not "mediate regeneration". It is how we construe the relationship between Word and Spirit in the preaching of the gospel. I have enormous respect for Olyott and agree with the main burden of his piece. He is right to point out that Spirit's power is not so tied to the Word that the Word in effect contains the saving power of the Holy Spirit. The Spirit is sovereign and his use of the Word is subject to variation as he pleases. We cannot therefore take his power for granted. Rather, we need to plead with God that the proclamation of the gospel of Christ will be accompanied by the empowering presence of the Spirit, Acts 4:31, 1 Corinthians 2:1-5. Failure to grasp this will lead to preaching being seen as little more than a well-delivered exposition of the Bible. Such an outlook will indeed have a damaging effect on gospel work in this country. The New Testament presents an altogether more dynamic picture of the relationship between Word and Spirit in preaching. The Spirit’s empowering presence enables preachers to proclaim the Lord Jesus with boldness, liberty and life-transforming effectiveness. His presence makes preaching an event where the God of the gospel is encountered in all the fullness of his grace and power. That is the crying need of the church and the world today. We should give God no rest until we know more of what it means to preach the gospel with the Holy Spirit sent from heaven.

Word and Spirit

The main point of Stuart Olyott's article in the Banner Magazine for December 2009 entitled Where Luther Got It Wrong - and Why We need To Know about It is to criticize the doctrine of "mediate regeneration". Apparently this teaching stands poised to "soon take us over completely" and if it does so, "gospel work in the country will be ruined." (p. 26). What is this pernicious doctrine? Olyott offers a definition,

"when the Holy Spirit transforms somebody into a new creature in Christ, he uses an instrument to bring this about. That instrument is the Word - the Holy Scriptures. The work of the Spirit is so intimately tied to his instrument, that we can say that the Word of God actually contains the converting power of the Holy Spirit. If you let the Word loose, you are letting the Holy Spirit loose." (p. 26).

I wonder whether Olyott has slightly oversated his case here? What he says in the first two sentences of the quote, that the Spirit works by the instrumentality of the Word does not necessarily imply what is said in the remainder of the citation. It is perfectly legitimate to hold that the Spirit ordinarily works by and with the Word in granting sinners new life in Christ. Indeed, some Scriptures seem to teach this, for example James 1:18, 1 Peter 1:23. But this does not necessarily mean that the Holy Spirit always works in the same way and with the same effect so that, "If you let the Word loose, you are letting the Spirit loose." According to Charles Hodge this is how Lutherans tended to describe the relationship between Word and Spirit. The Princeton theologian argued that this construction is both unbiblical and detrimental to church life, see here. Perhaps it was with this in mind that Olyott took exception to the Luther saying with regard to the Reformation, "I did nothing: I left it to the Word." Although as I pointed out in a previous post, there is nothing fundamentally wrong with the Reformer's statement in itself.

However, I believe Olyott is right to raise an alarm that Lutheran-type teaching is gaining ground in Reformed circles. It is believed by some that all that is needed is for preachers to teach the Bible for Holy Spirit to work. Consequently there is no need for men to pray for a special empowering of the Spirit when they preach. Spirit and Word are so indissolubly tied together that whenever the Bible is taught the Spirit's power is invariably active. However, this is quite wrong. The Holy Spirit is a sovereign divine Person who works by and with the Word as he pleases. He is not a prisoner of the Word, but its Master. In some instances he may even work apart from the Word, see here. To quote Paul, what we need is a kind of preaching that is "not in word only, but also in power, in the Holy Spirit and much assurance" (1 Thessalonians 1:5 - emphasis added).

Of course in a sense the Holy Spirit is always at work when the Word is preached. Our authority is "the Holy Spirit speaking in the Scripture" (WCF I:X). Whenever the Bible is read or its message proclaimed we are subject to the communicative action of the Spirit. By the Word he is revealing truth about God, making promises, issuing commands and so on. But something more is needed if revealed truth is to be understood, promises believed and commands obeyed. The Spirit who speaks in the Scripture must also apply the Word to those who hear and enable them to respond appropriately. This is what drives us to our knees in prayer - that the Holy Spirit will make the Word effective and fruitful in the lives of those who hear its message, 1 Thessalonians 2:13. For me this is the point at issue - the relationship between Word and Spirit in preaching rather than "mediate regeneration" per se. I hope to reflect further on the issue of "mediate regeneration" itself in a future post. See here for more on Word and Spirit in preaching.

The Word of God did it?

“I opposed indulgences and all papists, but never by force. I simply taught, preached, wrote God’s Word: otherwise I did nothing. And then, while I slept, or drank Wittenberg beer with my Philip of Amsdorf, the Word so greatly weakened the papacy that never a prince or emperor did such damage to it. I did nothing: the Word did it all. Had I wanted to start trouble . . . I could have started such a little game at Worms that even the emperor wouldn’t have been safe. But what would it have been? A mug’s game. I did nothing: I left it to the Word." Martin Luther

According to Stuart Olyott, writing in the December 2009 edition of The Banner of Truth magazine, Luther got it wrong in the statement quoted above - and we need to know why. I am in broad sympathy with the drift of Olyott's article. He is right to say that the Word alone can accomplish nothing and that the power of the Spirit is needed to make the Word effective. But I don't believe that Luther was incorrect to speak as he did. The first thing to remember is that what we have here is not a piece of dogmatic theology where Luther was attempting to capture all the nuances of biblical teaching in one statement. It was a quickfire response to someone who asked him how the Reformation happened. We don't need to include everything the Bible teaches on a subject in order to say something meaningful and true. To suggest that we do is to go beyond the pattern of Scripture itself.

Luther's words are comparable with what Luke says in Acts where he attributes the growth of the church to the Word of God (Acts 6:7, 12:24, 19:20). Now, Luke sets such statements in the context of the outpouring of the Spirit on the Day of Pentecost (Acts 1:5-8, 2:1-4). He makes it clear that preachers need to be filled with the Spirit to empower them to proclaim the word boldly and effectively, (Acts 4:31). But he did not feel the need to qualify what he said in Acts 6:7 in order to bear this out by saying something like, "Then the word of God spread by the power of the Holy Spirit and the number of the disciples were multiplied greatly". Where the agency of the Word alone is mentioned in Scripture it is assumed but not always stated that it was the Holy Spirit who made the word effective in the salvation of sinners. Often Scripture explicitly links Word and Spirit together (1 Corinthians 2:1-5, 1 Thessalonians 1:5), but not in every case. This is analogous to Calvin's point that whenever Scripture attributes salvation solely to the cross of Jesus, his resurrection is always assumed and when salvation is attributed solely to his resurrection, the cross is always assumed.

Luther knew very well that the Reformation was not the product of the bare Word of God. He would have agreed entirely with Olyott that, "the Word, on its own, did nothing." The Reformer taught clearly that the Holy Spirit enables us to savingly believe the Word. In his Small Catechism he asks,

Why do you need the Holy Spirit to begin and sustain this faith in you?

By nature I am spiritually blind, dead, and an enemy of God, as the Scriptures teach; therefore, I cannot by my own reason or strength believe in Jesus Christ, my Lord, or come to Him.

What has the Holy Spirit done to bring you to faith?

The Holy Spirit "has called me by the Gospel," that is, He has invited and drawn me by the Gospel to partake of the spiritual blessings that are mine in Christ.

When we bear this in mind, Luther wasn't wrong to say, "I did nothing: I left it to the Word", unless we are willing to charge Luke and other biblical writers with a similar error. In a future post I hope to reflect on what Olyott had to say in his article concerning "mediate regeneration" .

Evangelical Ministry Assembly 2010: 'Not by might not by power: Spirit-filled ministry'

Unfairly or not, The Proclamation Trust has often been associated with the Moore College view that the Holy Spirit is always and invariably active when the Word of God is preached (see here). It was therefore a nice surprise to see from their latest brochure that the theme of the 2010 Evangelical Ministry Assembly will be 'Not by might not by power: Spirit-filled ministry'. Speakers include Rupert Bentley-Taylor giving the EMA Bible readings, John Piper on 'The preacher and the Holy Spirit', Christopher Ash on 'Word and Spirit in John's gospel', and Vaughan Roberts on 'George Whitefield'. 23-25 June 2010, check it out here.

Charles Hodge on the Spirit working apart from the truth

On Monday I gave an address on Word and Spirit in Preaching to the Evangelical Ministers' Fraternal, Bradley Stoke. I quoted Charles Hodge in defense of my thesis that the power of Holy Spirit does not always accompany the Word in the same invariable way,

"In short, the whole Bible, and especially the evangelical history and the epistles of the New Testament, represents the Holy Spirit not as a power imprisoned in the truth, but as a personal, voluntary agent acting with the truth or without it, as He pleases. As such He has ever been regarded by the Church, and has ever exhibited himself in his dealings with the children of God." (Systematic Theology Vol. III, p. 484).

In the discussion time after the paper someone questioned Hodge's assertion that the Holy Spirit acts "with the truth or without it, as He pleases." The questioner argued that while the Spirit is sovereign in the way he operates, he always works with the truth and never without it. Stupidly perhaps I hadn't given sufficient thought to this aspect of Hodge's teaching. I waffled a bit saying, "It depends what is meant by 'truth'." As some aspects of the Spirit's work may occur apart from specific biblical revelation. But I couldn't come up with anything more convincing to say and so I conceded the point. It seemed that Hodge was mistaken. But was he?

An article by Stuart Olyott on Why Luther Got It Wrong - and Why We Need To Know in December's Banner Magazine got me going on this one again. Criticizing the idea that the Word innately contains the converting power of the Spirit, Olyott wrote, "In fact if he [the Spirit] wishes, he can even work without the Word. He can!" Reflecting further, I think that the old Princeton theologian was thinking along the right lines. The Spirit does not normally work apart from the truth of biblical revelation in the salvation of sinners. But his action in the world is not limited to the presence of the Word of God whether written or preached. He may act apart from the truth of of special revelation in speaking to the conscience of a sinner in order to convict of sin. People who have never heard of the Bible's message of salvation in Christ have sometimes been given strange visions that help prepare them to receive the gospel. The Spirit has given us the written Word of God, but he may work apart from the Bible as he pleases. Having said that, salvation is not usually possible apart from the sinner believing Holy Scripture's witness to Christ, Romans 10:9-14, 2 Timothy 3:15. But perhaps there are some instances where the Spirit may work apart from the truth of the gospel even in the salvation of sinners. The Westminster Confession of Faith makes allowance for this,

X:III. Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit, who works when, and where, and how He pleases: so also are all other elect persons who are incapable of being outwardly called by the ministry of the Word.

A couple of important truths need to be safeguarded here. 1) Only special revelation is salvific. No one will be saved merely by the light of general revelation - Romans 1:18-25. What the WCF seems to have in mind here is not the unevangelised, but those who lack the capacity to believe and be saved, such as infants and those with severe mental disabilities. 2) The Spirit is sovereign and may act savingly apart from the word. For the reasons just given some human beings are incapable of being 'outwardly called by the ministry of the Word'. In that instance the Holy Spirit, "who works when, and where, and how He pleases", is able to regenerate the sinner apart from the truth. So, in the end Hodge was right. While the Spirit usually works with the Word, he may act "with the truth or without it, as He pleases." Note the way Hodge echoes the language of the WCF on this point.

Why is this important? Because we need to maintain the free and sovereign agency of the Holy Spirit as a divine Person. "The wind blows where it wishes" (John 3:8). Two dangers need to be avoided. One is a Lutheran understanding of the relationship between Word and Spirit that virtually imprisons the Holy Spirit in the Word. The other is the Barthian view that so disconnects Holy Scripture from the Spirit that the Bible only becomes the Word of God in an event of divine self-disclosure. We need to confess that all Scripture is the product of God's creative breath (2 Timothy 3:16 ESV). Our supreme authority is the Holy Spirit speaking in the Scripture. Whenever the Bible is read or its message preached, the Spirit of Christ speaks. But he does not always work with the Word in the same uniform way. That is what drives us to pray, "Come great Spirit, come!" Apart from his working with the Word nothing can be accomplished, 1 Thessalonians 1:5.

My Knols

A Knol is a 'unit of knowledge', apparently. Google's Knol feature is great for publishing articles that would be too lengthy for the average blog post. I've recently added a "My Knols" widget to my sidebar. You might like to check out these Knols:

Challenging biblical inerrancy - A response to A. T. B. McGowan

John Calvin: his relevance for today - An address for a local Calvin 500 meeting

Word and Spirit in preaching - A Ministers' Fraternal paper

The Spirit and the Word in preaching

This article was originally published in the July edition of Evangelical Times.

In the last few decades there has been a welcome recovery of expository preaching in the UK. In both the Free Churches and the Church of England, men are being trained to teach the Bible. It is right that preachers should give attention to accurate exegesis, biblical doctrine, sermon structure, the use of illustrations and telling application. But the role of the Holy Spirit in the proclamation of the gospel is sometimes neglected. This can turn preaching into little more than a well-delivered exposition rather than an event in which the God of gospel grace is encountered in his Word.

I once went to hear an address on ‘The power of God’s Word’. The speaker said many helpful things about God’s Word, both written and preached, encouraging us to have confidence in the power of Scripture. But he neglected to say anything about the role of the Spirit in preaching and I raised this in the question session. He replied that in preaching we must rely upon the God who upholds all things, but still had nothing specific to say about the Holy Spirit. Sadly, in some circles, any talk of seeking the Spirit’s empowering is dismissed as worryingly Charismatic. These friends suggest that the Spirit is so wedded to the Word that the Word invariably comes with power.1 But is this necessarily so?

The Word has power

The Second Helvetic Confession admirably sums up the Reformed view of preaching thus: ‘The preaching of the word of God is the word of God’ (chapter 1). We cannot emphasise enough the authority of God’s written Word. The business of preaching is to proclaim no other Word than the biblical gospel. But we live in a visual society where words are often discounted — which creates a problem for preachers, for words are our stock in trade! But words are never ‘just words’. They always do something — they are ‘speech acts’. In the Bible we have God’s Word in words. Scripture is composed of basic units of speech — words and sentences. Now, words are very powerful things. When a Minister says to a couple, ‘I now declare you husband and wife’ it is then that they are married. In everyday life, we accomplish things by speaking words — whether we ask someone to pass the salt cellar or book a holiday.

In Scripture we have God’s ‘speech acts’. By words he makes promises, utters warnings, and enters into a covenant relationship with his people. Scripture is not simply a record of God’s words — it is the communicative action of the triune God. But it is one thing for God to do things with his words, like make promises. But what guarantees that God’s words will produce results? He may make a promise, but we still have to trust in that promise!

The Spirit enables our response

It is here that the work of the Holy Spirit comes into its own. He enables people to respond appropriately to God’s communicative action in Scripture.2 That is why the Bible emphasises the importance of the work of the Spirit in relation to preaching. Paul testifies: ‘our gospel did not come to you in word only, but also in power, and in the Holy Spirit and in much assurance ...’ (1 Thessalonians 1:5; cf. 1 Corinthians 2:1-5).

Yes, Paul’s message came in word. But it was the Spirit who enabled the apostle to preach with power and full conviction. That was the reason why many in Thessalonica turned from their idols to the living and true God (1 Thessalonians 1:9-10). Certainly, ‘The preaching of the Word of God is the Word of God’ — but our preaching will only be received as such by the empowering presence of the Holy Spirit. ‘For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe’ (1 Thessalonians 2:13).

The Spirit’s presence in preaching

On the Day of Pentecost, the risen Christ poured out his Spirit upon the church. God’s people were filled with the Holy Spirit to enable them to bear witness to the gospel (Acts 1:8; 2:1-4). Empowered by the Spirit, Peter preached and 3,000 people were converted, baptised and added to the church. Pentecost inaugurated a new era of the Spirit. As such it was an unrepeatable event. But there was still need of further fillings to empower gospel preaching (see Acts 4:8, 31). Art Azurdia comments:

'While it must be affirmed that all Christians are indwelt by the Spirit permanently, and all believers will experience the effects of the Spirit’s presence in their lives ... there is another work of the Spirit directly related to the proclamation of the word of God, a unique filling of the Spirit which amounts to an access of power. This is a spontaneous work of God attending the declaration of his word which is given sovereignly and selectively’.3

The Holy Spirit gives preachers clarity of thought, boldness of speech and heaven-sent authority. The Jewish Sanhedrin witnessed ‘the boldness of Peter and John’ (Acts 4:13). The Jerusalem church prayed, ‘Now, Lord ... grant to your servants that with all boldness they may preach your word’ (Acts 4:29). Their prayers were answered — ‘they were all filled with the Holy Spirit and spoke the word of God with boldness’ (Acts 4:31). Paul asked for prayer that, ‘I may open my mouth boldly to make known the mystery of the gospel’ (Ephesians 6:19).

The effectiveness of preaching

The Holy Spirit not only emboldens preachers, he gives preaching its saving effectiveness. The Spirit convicts the world of sin (John 16:8). He brings the sinner to new birth as the gospel is proclaimed (John 3:8; 1 Peter 1:23-25). Christians too need to sit under Spirit empowered preaching. God transforms us by his Word. The Spirit enables believers to trust God’s promises and obey his commands. Above all else, God himself is revealed when Jesus Christ is preached in the power of the Spirit. Howell Harris said of the Christ-exalting, Spirit-empowered preaching of Daniel Rowland: ‘a spiritual eye must see and acknowledge that God is there’.4

Our spiritual forebears recognised this. John Calvin said that preaching is ‘dead and powerless if the Lord does not make it efficacious by his Spirit’.5 William Perkins, the early English Puritan, taught:

‘The demonstration of the Spirit is, when as the minister of the word doth in time of preaching so behave himself that all, even ignorant persons and unbelievers, may judge that it is not so much he that speaketh, as the Spirit of God in him and by him ... This makes the ministry lively and powerful’.6

To summarise, the relationship between Word and Spirit in preaching may be described thus —

The Spirit’s empowering presence enables preachers to proclaim the Lord Jesus with boldness, liberty and life-transforming effectiveness. His presence makes preaching an event where the God of the gospel is encountered in all the fullness of his grace and power.

Seeking the Spirit’s empowering

Some dismiss the need to pray for the Spirit’s power because they say that Spirit invariably works with the Word. But Charles Hodge reminds us that we must actively seek the blessing of the sovereign Holy Spirit:

‘It is important that we should remember, that, in living under the dispensation of the Spirit, we are absolutely dependent on a divine Person, who gives or withholds his influence as he will; that he can be grieved and offended; that he must be acknowledged, feared, and obeyed; that his presence and gifts must be humbly and earnestly sought, and assiduously cherished, and that to him all right thoughts and right purposes, all grace and goodness, all strength and comfort, and all success in winning souls to Christ, are to be ascribed’.7

We must follow the pattern of the early church and pray that preachers will be endued with Holy Spirit boldness and power. That is the great need of the hour. Jesus taught that Christians should pray expectantly to the Father for the gift of the Holy Spirit — ‘If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him!’ (Luke 11:13). Let us urgently ask the Father for a fresh outpouring of the Spirit upon those who preach the gospel of Jesus Christ today.

References

1. See Moore Theology, by Philip Eveson, Foundations (Affinity, Autumn 2006).
2. See The Drama of Doctrine by Kevin J. Vanhoozer (WJK, 2005) on the value of speech-act theory for theological reflection.
3. Spirit Empowered Preaching by Arturo Azurdia III (Mentor, 2007) p.105.
4. Daniel Rowland by Eifion Evans (Banner of Truth Trust, 1985) p.5.
5. From Pentecost Today, by Iain Murray (Banner of Truth Trust, 1998) p.81
6. Ibid, p.82.
7. Systematic Theology Vol. III, by Charles Hodge, p.476.

Preaching and the power of the Spirit (3)

In Part 1 of this series, I focused on the biblical teaching on the relationship between preaching and the power of the Spirit. We looked at the subject from an historical point of view in Part 2. Now, in this concluding post I would like to reflect on some of the practicalities. I am not suggesting in any way that I am an expert in these things. One of the reasons for doing this series was to help to clarify my thinking on this matter and to sharpen my desire an outpouring of the Holy Spirit upon my own ministry.

1) Preaching in the power of the Holy Spirit does not mean preaching without preparation

During times of revival it has sometimes been the case that men have been able to preach very powerfully with little or no sermon preparation. When the revival period has ebbed away, some of these men foolishly continued to preach in this way with disastrous effects for their ministries and their people. We must not make the exceptional the rule. If we would preach in the power of the Spirit, we must prepare our messages diligently. The Spirit will honour his Truth. Our sermons therefore must be as exegetically accurate as possible. The preacher's calling is to "rightly divide the word of truth" (2 Timothy 2:15 ). It is the "entrance of God's word that gives light (Psalm 119:130 ). Preachers need to give attention to exegesis, doctrinal matters, sermon structure, illustration and application. I do not think that it is wise to lay down rigid rules on sermon construction or to dictate how long it should take to prepare a sermon. But we need to put in the hard work of developing a message. This holds true whether we adopt an extemporary style of preaching, or we use notes to a greater or lesser extent. We cannot expect the Holy Spirit to make good our lack of preparation. But if we rely upon him in the study, we may look for his help us in the pulpit.

Our general reading and study are related to this point. Yes, we must consult the commentaries for our sermon preparation, but beyond that, preachers must be readers. We should read works of theology and doctrine to deepen our understanding of God's word. Books about church history and biography can serve to inspire and warn us. We should try to be aware of some of the major contemporary doctrinal controversies. Our people may be affected by certain errors and we need to be able to help them. But we should not read "professionally" because it is our job to be informed. The preacher should read passionately as one who hungers for a better, deeper and wider grasp of the truth. We need to be able to read people too and have some understanding the contemporary situation so that we can apply God's word effectively to our congregations. Those who have known most of preaching with great power have often been voracious readers. Think of Paul, Luther, Calvin, John Owen, Jonathan Edwards, Martyn Lloyd-Jones.

2) Preaching in the power of the Spirit and the life of the preacher

The preacher is above all else a Christian. We are called to live in the Spirit (Galatians 5:16) and produce the fruit of the Spirit (22 & 23). Sin grieves the Spirit (Ephesians 4:30) and lack of spiritual sensitivity quenches his work (1 Thessalonians 5:19). Robert Murray M'Cheyne famously said, "A holy minister is a terrible weapon in the hands of God". This does not mean that preachers have to be perfect. We are sinners saved by grace. But it does mean that we are to be men of God, who seek to live for the glory of Christ. If we would know the power of the Spirit upon our ministries, then we must be godly men. All preachers are not equally gifted, but gifts without godliness are useless. This is what John Owen had to say,

"Preaching in the demonstration of the Spirit, which men so much quarrel about, is nothing less than the evidence in preaching of of unction... No man preaches that sermon well to others that doth not first preach it to his own heart; for unless he finds the power of it in his own heart, he cannot have confidence that it will have power in the hearts of others. It is an easier thing to bring our heads to preach than our hearts to preach. To bring our hearts to preach is to be transformed into the power of these truths: or to find the power of them, both before, in fashioning our minds and hearts, and in delivering them, that we may have benefit; and to be acted with zeal for God and compassion for the souls of men. A man may preach every day in the week and not have his heart engaged once. (Works of John Owen Volume 9, p. 455, cited in Pentecost Today? by Iain H. Murray, Banner of Truth Trust, 1988, p. 82.)

May the Lord help us to preach his Word from our hearts. We need to be like Bunyan who said, "I preached what I smartingly did feel."

3) Preaching in the power of the Spirit and prayer

Jesus taught that Christians should pray expectantly to the Father for the gift of the Holy Spirit (Luke 11:13). Preachers are especially in need of the Spirit's work in their ministries. In the first post in this series, we looked at what Paul had to say about preaching in the power of the Spirit in his own ministry. The apostle did not regard this as being in any way automatic. He constantly urged the churches to pray for him,

"praying always with all prayer and supplication in the Spirit, being watchful to this end with all perseverance and supplication for all the saints— and for me, that utterance may be given to me, that I may open my mouth boldly to make known the mystery of the gospel, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak". (Ephesians 6:18-20).

In Acts 4:29-31, it was through the Holy Spirit filling the church that they spoke the word of God with boldness. Paul said about his preaching Thessalonica, that it was not "in word only, but also in power, and in the Holy Spirit and in much assurance". (1 Thessalonians 1:5). In his second letter to the church, he asks for this prayer,

"Finally, brethren, pray for us, that the word of the Lord may run swiftly and be glorified, just as it is with you" (2 Thessalonians 3:1).

Both preachers and people need to pray urgently that the Spirit will empower the proclamation of the gospel.

4) The power of the Spirit in the act of preaching

On this point, I can do little better than to quote the words of Martyn Lloyd-Jones,

"How do we recognise this when it happens? Let me try to answer. The first indication is in the preacher's own consciousness. 'Our gospel came not unto you in word only' says Paul, 'but in power and the Holy Ghost, and much assurance'. Who knew the assurance? Paul himself. He knew something was happening, he was aware of it. You cannot be filled with the Spirit without knowing it. He had 'much assurance'. He knew he was clothed with power and authority. How does one know it? It gives clarity of thought, clarity of speech, ease of utterance, a great sense of authority and confidence as you are preaching, an awareness of a power not your own thrilling through the whole of your being, and an indescribable sense of joy. You are a man 'possessed', you are taken hold of and taken up. I put it like this - and I know of nothing on earth that is comparable to this feeling - that when this happens you have a feeling that you are not actually doing the preaching, you are looking on. You are looking at yourself in amazement as this is happening . It is not your effort; you are just the instrument, the channel, the vehicle: and the Spirit is using you, and you are looking on in great enjoyment and astonishment. There is nothing that is in any way comparable to this. This is what the preacher himself is aware of".

From Preaching and Preachers p. 324, Hodder and Stoughton, 1985.

May the Lord help us to know more and more what it is to preach in the power of the Spirit.

Preaching and the power of the Spirit (2)

In the first post on this subject (the series will be linked through the Word and Spirit label below), I sought to set out a Biblical framework for understanding the relationship between preaching and the power of the Spirit. Now, my intention is to look at this matter from an historical point of view. Of course, the Biblical teaching is what matters most, but it may be helpful to reflect on how past generations have viewed these things. Sometimes we may be reluctant to receive what the Bible says because we have been over-influenced by contemporary issues and concerns. For some, the idea that preachers need to be filled with the Spirit as set out in Acts and the New Testament Epistles is suggestive of Charismatic thinking. This perhaps leads them to so emphasise the value and importance of the Word that the Spirit's role in preaching is downplayed. If we look at what pre-Charismatic movement Reformed writers had to say about preaching in the Spirit, we may be given a different perspective on the New Testament's teaching.

Last year I listened to an Australian evangelical Anglican speak on the power of God's Word. He had many excellent things to say about the subject, concluding with Luther's comment on the Reformation, "The Word of God did it." In the Q&A session that followed his address, I asked him to comment on the relationship between Word and Spirit in preaching. The speaker didn't really know how to respond. He spoke in general terms of the need to rely upon God in all things, including preaching, but that was about it. Earlier Reformed writers had quite a bit to say on this subject.

Calvin had a balanced view of the relationship between Word and Spirit in gospel proclamation, saying that preaching is 'dead and powerless, if the Lord does not make it efficacious by his Spirit'. (From Pentecost Today, by Iain Murray, Banner of Truth Trust, 1998, p. 81). William Perkins, the early English Puritan also reflected on this,

'The demonstration of the Spirit is, when as the minister of the word both in time of preaching so behave himself that all, even ignorant persons and unbelievers, may judge that it is not so much he that speaketh, as the Spirit of God in him and by him...This makes the ministry lively and powerful.' (PT p. 82)

John Owen, the great seventeenth century Puritan divine believed that revival in the church is invariably linked to Spirit empowered preaching.

'When God shall be pleased to give unto the people who are called by his name, in a more abundant manner, 'pastors after his own heart, to feed them with knowledge and understanding'; when he shall revive and increase a holy, humble, zealous, self-denying, powerful ministry, by a more plentiful effusion of the Spirit from above; then, and not until then, may we hope to see the pristine glory and beauty of our religion restored to its primitive state and condition.' (PT p. 84)

In his An Earnest Ministry, The Want of the Times, John Angell James (1785-1859) gave a chapter to the work of the Spirit in preaching.

'Without the truth, there is nothing to engage the attention and employ the intellect of man as a rational being; without the Spirit there is no right disposition of the heart, when the truth is presented...Consequently, however earnest the preacher's manner, and however scriptural his matter, no saving result will follow, unless the Spirit gives his blessing.' (1993 Banner of Truth Trust reprint, p. 285).

He went on to write that,

'The ministry of reconciliation is the ministry of the Spirit.' This should make us expectant that the Spirit will own and use our preaching, 'This idea, that we are under the Spirit's economy, should enlarge our expectation of rich communications of this invaluable and essential blessing.' (p. 287).

Charles Haddon Spurgeon regularly preached to thousands at the Metropolitan Tabernacle in Victorian London. But he did not trust in his oratorical gifts, or even in his prepared sermon as he ascended the great pulpit to preach the Word of God. As he climbed the pulpit steps, he could be heard saying, "I believe in the Holy Ghost". That was more than a creedal confession for Spurgeon. He knew that he could not preach the gospel effectively unless he was endued with the power of the Spirit. Spurgeon devoted a talk to this subject in one of his Lectures to my Students Second Series (Passmore and Alabaster, 1881). In The Holy Spirit in connection with our Ministry, he drew attention to the words of the creed I have just quoted,

'Having pronounced that sentence as a matter of creed, I hope we can also repeat is as a devout soliloquy forced to our lips by experience. To us the presence and work of the Holy Spirit are the ground of our confidence as to the wisdom and hopefulness of our life work. If we had not believed in the Holy Ghost we should have lain down our ministry long ere this, for "who is sufficient for these things?" Our hope of success, and our strength for continuing the service lie in our belief that the Spirit of the Lord resteth upon us.' (p. 2).

That preachers should seek the power of the Spirit in the proclamation of the gospel, is not the rather idiosyncratic teaching of Martyn Lloyd-Jones (here). As I tried to show in the first post in this series, the New Testament teaches that the empowering work Spirit is indispensable for bold, passionate, effective preaching. This emphasis on the Spirit's work in preaching was recognised and embraced by earlier generations of Reformed writers. We should not allow Charismatic excesses to blind us to the need for preachers to be filled with the Spirit as they declare the Word of God. Of course, the Spirit may use a preacher who does not agree with the view that I am arguing for. He is sovereign and gracious. But neglect of the role of the Holy Spirit in preaching may have the effect on turning preaching into little more than a well-delivered exposition of the Bible rather than an event where God himself is encountered by his Word.

Preaching and the power of the Spirit (1)

It has been encouraging to see a resurgence of interest in expository preaching in evangelical circles. This interest is one that spans the Anglican / Nonconformist divide. Men are being trained to handle the Word accurately and present the truth with clarity. Attention is given to matters of exegesis, illustration and application. All this is good. But it seems to me that little emphasis is given to the work of the Holy Spirit in relation to preaching. All (I hope) acknowledge that the Spirit works through preaching. But perhaps we need to give greater attention to developing a theology of Word and Spirit in relation to the proclamation of the gospel. I can't promise to do that in this post, but here are some rudimentary thoughts:

In this first post, I will make a couple of general points and then focus on the Biblical teaching on preaching with power.

1) The Spirit is at work in the preacher as a believer

A man should not step into a pulpit unless he has been born again by the Spirit of God. Such a man will be indwelt by the Spirit and is being transformed by his work. The Spirit will have gifted the man to preach and called him to the ministry of the Word. That call will have been recognised by the church. Preaching is an expression of a believer's life in the Spirit.

2) The Spirit has given us the Word

All Scripture has been breathed out by God (2 Tim 3:16). The Spirit of Christ was at work in the Old Testament prophets (1 Peter 1:10-12). By the Spirit the New Testament was written and given to the church. Without the Spirit, there would be no Word. When the Bible is read and preached, the Spirit's words are communicated through one human being to other human beings. The Spirit enables believers to understand the Word. The preacher will need the illumination of the Spirit if he is to grasp the message of his text.

3) The Holy Spirit is needed empower the preaching of the Word

It is not enough for a Spirit-indwelt man to speak the Spirit-given word of the gospel. The New Testament insists that preachers need to be filled with the Spirit. The apostles were not to bear witness to Christ until after the Spirit was given at Pentecost. Even after Pentecost, the early church prayed for boldness in speaking the gospel and was filled afresh with the Spirit (Acts 4:29-31). The apostle Peter wrote that,

"To them [the OT prophets] it was revealed that, not to themselves, but to us they were ministering the things which now have been reported to you through those who have preached the gospel to you by the Holy Spirit sent from heaven—things which angels desire to look into". (1 Peter 1:12).

We find similar words in Paul's writings,

And I, brethren, when I came to you, did not come with excellence of speech or of wisdom declaring to you the testimony of God. For I determined not to know anything among you except Jesus Christ and Him crucified. I was with you in weakness, in fear, and in much trembling. And my speech and my preaching were not with persuasive words of human wisdom, but in demonstration of the Spirit and of power, that your faith should not be in the wisdom of men but in the power of God. (1 Corinthians 2:1-5)

This explains how the message of the cross is the power of God to those who are being saved (1:18). The Spirit makes preaching the dynamic medium by which sinners are brought to new life in Christ.

Paul reflects on his preaching in Thessalonica in these terms,

"For our gospel did not come to you in word only, but also in power, and in the Holy Spirit and in much assurance, as you know what kind of men we were among you for your sake". (1 Thessalonians 1:5).

The last quoted verse worth pondering. Paul wrote that his preaching was, "not in word only". Now, as I suggested in the previous point, the word is given by the communicative act of the Spirit. What the word says is what the Spirit speaks (cf Hebrews 10:15ff). Paul knew that. But, in addition to declaring the Spirit-given word, the apostle's preaching was empowered by the Holy Spirit. Those who heard Paul's message were impressed with a consciousness that the living God was there and that he was addressing them personally. In this sense, preaching is a revelatory, salvific event.

Paul's preaching had a very powerful effect on the pagan people of Thessalonica. They, "turned to God from idols to serve the living God, and to wait for his Son from heaven, whom he raised from the dead, even Jesus who delivers us from the wrath to come." (1 Thess 1:10). The reason for this amazing transformation is that they received the word of God which was preached, "not as the word of men, but as it is in truth, the word of God, which works effectively in you who believe." (2:13). As the Second Helvetic Confession (chap. 1) says, "The preaching of the Word of God is the Word of God". But how does the word work effectively? By the power of the Spirit.

Kevin Vanhoozer puts this in theodramatic context, drawing on speech-act theory,

"What God ultimately communicates in his crucified Word is the reality of salvation itself: a share in the divine life. And yet, this intended effect - fellowship with God through union with Christ - is not an automatic consequence of God's utterance. Not all communicative acts are received for what they are. So, the Word accomplished something on the cross (makes atonement for sin; declares pardon); this is the illocutionary aspect. Yet it does not really communicate salvation until and unless it is received and appropriated by the hearer [the perlocutionary aspect]. The Spirit's role is to minister Christ, to make what God is saying and doing in the cross effective. " (The Drama of Doctrine, WJK, 2005, p. 66).

Perhaps one of the reasons that so much of our preaching is ineffective today is that we have forgotten that preaching in the New Testament sense, is not in word only, but also in the power of the Spirit. It is not enough to simply deliver an accurately exegeted, doctrinally sound, well structured, interestingly illustrated and thoughtfully applied message. We need the dynamic presence of the Spirit of Christ to transform our preaching into an encounter with the living God. That, I know is the greatest need in my own ministry.