Spirit Empowered Preaching

Involving The Holy Spirit in Your Ministry

Arturo G. Azurdia III

• Publisher: Christian Focus Publication
• Year: 2015
• eBook ISBN: 9781781916322

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THE GREATER WORKS

It is not only Catholic Christendom which has been guilty of seeking to domesticate the Holy Spirit…. Protestants have been no less anxious to do so, for the Holy Spirit is a disturbing influence.

MICHAEL GREEN

If Pentecost is not repeated, neither is it retracted …
This is the era of the Holy Spirit

JOHN MURRAY

The best man here, if he knows what he is,
knows that he is out of his depth in his sacred calling.

CHARLES HADDON SPURGEON

The Question That Forces The Issue

At the crack of dawn on an Easter Sunday morning eleven years ago, April 19, 1987, I hopped out of bed brimming with the excitement of an anxious child on Christmas morning. The fact is, I had slept very little the night before, but my adrenalin was in overdrive. Everything about which I had thought and prayed for the previous several months had led me to this moment: the first public worship service of North Bay Bible Church.¹

One of the most vivid memories of that morning came when I found an unexpected greeting card sitting on our kitchen table. Since it had been addressed to me I opened the envelope and pulled out an Easter card embossed with a typical Easter greeting. Underneath the printed greeting, however, were these handwritten words from my wife:

No matter what happens, these are exciting days. I will never regret coming to Vallejo, and no one is prouder of you than me.

I love you,

Lori.

Do you hear the sense of the unexpected in those words … no matter what happens? Now, we were not altogether naive. Common sense told us that we ought to anticipate a few surprises. But the fact remained, we had never before planted a church. Certainly we had no idea then that ten years later we would find ourselves looking back over a decade of ministry, having concluded that our experience had been altogether different from anything we had anticipated. On the one hand, had we possessed a foreknowledge of the providential challenges we would face as a congregation it is highly unlikely we would have attempted to plant this church. Far surpassing these unexpected challenges, however, were the unanticipated depths of joy we would come to know as a result of observing the manifestations of the grace of God in the lives of people. Through my pastoral journey I have come to realize that God’s sweet and bitter providences, unexpected though they may be, are always an expression of His perfection.

Consequently, such a realization has served to accomplish two purposes in my life. First of all, it has filled me with an enthusiasm to press ahead into the next ten years. To be sure, the past must not be forgotten. The lessons learned from ministerial failures must not be ignored, nor the manifold dispensations of God’s undeserved goodness. But we must not live in the past. Instead, if we are to be good stewards of the grace that God has bestowed upon us in past days of ministry, then it is incumbent upon us to seek for the greater glory of His Son in both the present and the future. Eleven years of ministry has not jaded me. It has intensified my appetite for greater fruitfulness.

But this past decade of ministry has served a second purpose as well. Not only has it deepened my desire to see greater manifestations of the grace of God, it has simultaneously served to school me in the subject of my own inabilities. Pastoral ministry is exceedingly effective in making a man more acutely aware of his manifold inadequacies. And so, as a man called of God to gospel ministry, I find myself stuck between the proverbial rock and hard place; living with the uneasy tension that grows out of an insatiable desire for greater fruitfulness, and, the simultaneous recognition of the utter inability to realize that desire in my own strength.

That haunting dilemma, common to every preacher of the gospel, drives us to seek an answer to the following question: by what means will we who are powerless accomplish the work that God Himself has burdened us to do?

In part, this is the question that the disciples of Jesus Christ were asking themselves on the night before His death.

A Historical Parallel

Just prior to His arrest in the Garden of Gethsemane, Jesus spent an evening with His disciples that they would never forget. It was on that evening that Jesus girded Himself with a towel and stooped to wash the feet of these men. It was on that evening that Jesus exposed the apparently trustworthy Judas Iscariot as the betrayer to the rest of the unsuspecting disciples. It was on that evening that Jesus instituted the sacred supper. Alone, each of these events were of great significance. To experience them collectively within a brief span of time was undoubtedly overwhelming.

The most pressing concern to the disciples, however, was the announcement of Jesus regarding His imminent departure (John 13:33). Moreover, His emphatic declaration that they could not go away with Him precipitated an emotional crisis on their part. Living in the wake of the resurrection, contemporary Christians have the distinct advantage of knowing that His going away was for the purpose of effecting the work of redemption. The disciples, however, had no such advantage. To be sure, Jesus had spoken openly with them concerning His death and resurrection, but they had steadily failed to grasp the implications of His words (cf. Luke 18:31-33). Consequently, when the reality of His departure became evident, they were thrown into great emotional travail.

It is for this reason that Jesus then turns His attention toward comforting these men in John 14. For example, though His going away is a return to the Father’s house, He assures them that it is a house with sufficient room for each of them (John 14:2). In fact, He informs them that the reason for His going away is to prepare a place for them in this house, and that in due time He Himself will personally return for them (John 14:3). Moreover, they need not fear their inability to know the way to His Father’s house. They know Him, and He is the way (John 14:4-6). Given ample time for consideration all of this would prove to supply significant comfort for these grieving men.

A critical question still lingers in the minds of the disciples, however. ‘What about the intervening time between the departure of Jesus and His return?’ After all, sometime earlier Jesus had called these men to ministry. In fact, He had called them to be preachers of the gospel (cf. Matt. 10:7; Mark 3:14). By all accounts they took this call seriously. Whether fishing nets or tax tables, they had surrendered everything to do this work. They undoubtedly assumed it to be a lifelong endeavor. Were they mistaken? Certainly at this point, with the departure of Jesus at hand, was it not safe to assume that a change had occurred in the original design? But no change can be detected in the words of Jesus. In fact, as His discourse continues in John 14, it becomes apparent to the disciples that His purpose for their future ministry has in no way deviated from its original intent: ‘Truly, truly I say to you, he who believes in Me, the works that I do shall he do also; and greater works than these shall he do …’ (John 14:12).

To be sure, these men were devastated by the thought of His departure. Even more to the point, to give even slight consideration to the continuance of this gospel ministry in His absence seemed beyond rational comprehension. After all, from firsthand experience they had observed the kind of vehement opposition Jesus had aroused. Though a few people were responsive to His message, most had reacted with hostility and antagonism. Several attempts had already been made against His life. While it was easy to be courageous in His presence, the thought of continuing His work apart from Him seemed suicidal. Moreover, present in their consciousness was the painful awareness of their repeated failures: the fear of Peter when Jesus commanded Him to walk on the Sea of Galilee (Matt. 14:25-31), the faithlessness of Philip when Jesus sought to feed the five thousand (John 6:5-7), the hard-heartedness of James and John who wished to call fire down from heaven to consume a village of unbelieving Samaritans (Luke 9:52-55), their collective arrogance as they argued over personal greatness and supremacy (Mark 9:33-37). But more apparent than all previous shortcomings was the fresh sting of their failure earlier that same evening as they became the recipients of an act of lowly and humble service on the part of Jesus Himself, who bowed to do for them what they had refused to do for Him. The reality of yet another failure was painfully impressed upon them with every touch of His hands on their dirty feet.

Of course, without hesitation it can be said that these men dearly loved the Lord Jesus Christ. They had given up everything to follow Him. Despite their deeply-rooted carnalities, they longed for people to acknowledge Him as Messiah. Yet weakness and inadequacy continually expressed themselves in their lives. It would be no surprise, then, were we to discover that they were asking of themselves something akin to the question asked earlier: By what means will we who are powerless accomplish the work that Jesus Himself has burdened us to do?

They had learned a painful lesson throughout the previous several months; namely, that when left to themselves, failure was the inevitable consequence. It is at this very point, however, in the shadow of His departure, that Jesus now speaks His most comforting words to these men: left to themselves they would never be.

The Greater Works

Before moving ahead, it is essential to define the phrase ‘greater works’.² A common interpretation is to define this as a promise to the disciples that they will perform greater miracles than those performed by Jesus. Such an interpretation, however, necessitates the asking of an obvious question: is this particular interpretation borne out by the evidence that appears in the historical record of the book of Acts? Nowhere, for example, do we read of an apostle walking on water. We do not find anything approximating the feeding of multitudes or the transformation of water into wine by means of miraculous intervention. No record is found of any apostolic figure giving sight to the blind, a peculiar manifestation of Messianic credentials.³ While it is true that Peter prayed on behalf of a woman who was subsequently brought back to life (Acts 9:40), we do not read of an apostle raising someone four days dead and sealed in a tomb. One must keep in mind that to whatever Jesus here refers it must in some sense be ‘greater’ by comparison than His own experience. Is it accurate to suggest that the apostles were given the ability to perform greater miracles than those of Jesus Himself? Apparently not.

Consider an alternative perspective by the way of two questions. Firstly, how extensive was the earthly ministry of Jesus Christ? Not extensive at all by modern standards. The geographical length of first-century Palestine was approximately one hundred and fifty miles, with a width less than half of its length. Secondly, how influential was the earthly ministry of Jesus Christ? Not exceedingly influential. It is highly unlikely that the Church Growth people would have included Jesus in their literature when giving consideration to those ministers who have had the greatest breadth of public influence. Here, on the night before His death, He is surrounded by eleven men. Shortly after the resurrection we find that one hundred and twenty are gathered together (Acts 1:15). It is a modest following, to be sure, but in no way could His ministry be considered extensive, nor would anyone reckon it to be wildly influential.

But beginning with the Day of Pentecost a radical change is set in motion. Peter preaches one sermon and three thousand people are converted. Nothing recorded in the Gospels even remotely resembles this kind of response, whether the earthly ministry of Jesus is considered from the perspective of isolated experiences or taken cumulatively. The ‘greater works’ to which Jesus here refers are the conversions of people and the advancement of the gospel. In retrospect, they have reference to the spoils of the past twenty centuries of Christian conquest; that is, the ongoing deliverance of people who at one point in time were living among those marked out for eternal judgment. This number of people is so great that, according to the writer of the Apocalypse, it will defy human calculation. It is a vast humanity ‘from every nation and all tribes and peoples and tongues’ (Rev. 7:9). On the great and final day the fulfillment of the promise of ‘the greater works’ will be plainly seen; effects that will prove to be both extensive and influential.

The Problem Of Powerlessness

The dilemma of powerlessness has, as yet, remained unaddressed by Jesus. At this point the disciples know only that the accomplishment of ‘the greater works’ has been promised to them. Again, this begs the previously asked question: how then will they who are so obviously powerless accomplish the work to which Jesus has appointed them? Jesus Himself now answers this question: ‘Truly, truly I say to you, he who believes in Me, the works that I do shall he do also; and greater works than these shall he do; because I go to the Father.’

But what does this phrase mean, ‘because I go to the Father’? In the context of Johannine theology it is a reference to the redemptive work of Jesus; i.e. His going away via the cross and resurrection.⁴ Moreover, later in this discourse Jesus Himself develops the implications of these words:

‘But now I am going to Him who sent Me; and none of you asks Me, “Where are You going?” But because I have said these things to you, sorrow has filled your heart. But I tell you the truth, it is to your advantage that I go away; for if I do not go away, the Helper shall not come to you; but if I go, I will send Him to you. And He, when He comes, will convict the world concerning sin, and righteousness, and judgment’ (John 16:5-8).

This is the fulfillment of the great eschatological promise of the Old Testament, the promise of a coming day that would inaugurate a new kind of relationship between God and His people. At the heart of this new covenant promise were these words: ‘And I will put My Spirit within you’ (Ezek. 36:27). And what was it that purchased these new covenant blessings for the people of God? The ‘going away’ of Jesus Christ, all that was involved in His return to the Father: His death, burial, resurrection, and ascension. In other words, on the basis of His redemptive accomplishments Jesus would send the Spirit of God to indwell His people, thereby furnishing them with the necessary sufficiency to carry out the greater works. In fact, this is how the Apostle Peter interprets the ‘last days’ events of the Day of Pentecost:

‘Men of Judea, and all you who live in Jerusalem, let this be known to you, and give heed to my words. For these men are not drunk, as you suppose, for it is only the third hour of the day; but this is what was spoken of through the prophet Joel:

‘And it shall be in the last days,

God says,

That I will pour forth of My Spirit upon all mankind …’ (Acts 2:14-17).

But upon what basis could God send His Spirit in this eschatological fulness? Peter answers this question for us:

‘Brethren, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day. And so, because he was a prophet, and knew that God had sworn to him with an oath to seat one of his descendants upon his throne, he looked ahead and spoke of the resurrection of the Christ, that He was neither abandoned to Hades, nor did His flesh suffer decay. This Jesus God raised up again, to which we are all witnesses. Therefore having been exalted to the right hand of God, and having received from the Father the promise of the Holy Spirit, He has poured forth this which you both see and hear’ (Acts 2:29-33).

This, we now see, is the justification of Jesus for His departure; so that by the means of His redemptive accomplishments the gift of the indwelling Spirit could be given to His powerless people, consequently supplying them with the adequacy needed to perform the greater works. And in fairness it must be asked, does the book of Acts give any indication that such were the consequences of the advent of the Spirit?

So then, those who had received his word were baptized; and there were added that day about three thousand souls (Acts 2:41).

But many of those who had heard the message believed; and the number of the men came to be about five thousand (Acts 4:4).

And all the more believers in the Lord, multitudes of men and women, were constantly added to their number (Acts 5:14).

Now at this time while the disciples were increasing in number … (Acts 6:1).

And the word of God kept on spreading; and the number of the disciples continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith (Acts 6:7).

So the church throughout all Judea and Galilee and Samaria enjoyed peace, being built up; and, going on in the fear of the Lord and in the comfort of the Holy Spirit, it continued to increase (Acts 9:31).

And all who lived at Lydda and Sharon saw him, and they turned to the Lord (Acts 9:35).

And it became known all over Joppa, and many believed in the Lord (Acts 9:42).

And the hand of the Lord was with them, and a large number who believed turned to the Lord (Acts 11:21).

And considerable numbers were brought to the Lord (Acts 11:24).

But the word of the Lord continued to grow and to be multiplied (Acts 12:24).

And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed. And the word of the Lord was being spread through the whole region (Acts 13:48-49).

And it came about that in Iconium they entered the synagogue of the Jews together, and spoke in such a manner that a great multitude believed, both of Jews and of Greeks (Acts 14:1).

So the churches were being strengthened in the faith, and were increasing in number daily (Acts 16:5).

And some of them were persuaded and joined Paul and Silas, along with a great multitude of the God-fearing Greeks and a number of the leading women (Acts 17:4).

Now these were more noble-minded than those in Thessalonica, for they received the word with great eagerness, examining the scriptures daily, to see whether these things were so. Many of them therefore believed, along with a number of prominent Greek women and men (Acts 17:11-12).

And Crispus, the leader of the synagogue, believed in the Lord with all his household, and many of the Corinthians when they heard were believing and being baptized (Acts 18:8).

So the word of the Lord was growing mightily and prevailing (Acts 19:20).

The in-breaking of the saving reign of Jesus Christ was inaugurated as a consequence of His own soteric achievements; that is to say, the Spirit of the living God came to indwell these disciples and furnish them with the necessary power to accomplish the work that Jesus Christ had burdened their hearts to do.

One final question remains to be asked: to whom is this promise given? ‘To the original disciples,’ some might be quick to suggest. Certainly this promise had direct bearing on the first preachers of the gospel. But consider the words of Jesus carefully: ‘Truly, truly I say to you, he who believes in Me, the works that I do shall he do also; and greater works than these shall he do; because I go to the Father’ (John 14:12). This promise reaches down through the corridors of the centuries and it comes to us at this very present moment. And here, after all, is the answer to our question: by what means will we who are powerless accomplish the work that God Himself has burdened us to do?

In the final analysis, we take up our privilege as proclaimers of the gospel, not because we are more intelligent or creative than the world, nor because our powers of rhetorical and logistica...

Table of contents

• Testimonials
• Title
• Indicia
• Contents
• Dedication
• Acknowledgements
• Foreword by John H. Armstrong
• Introduction
• 1. The Greater Works
• 2. The Sacred Communicator
• 3. The Christocentric Spirit
• 4. The Evangelical Priority
• 5. The Decisive Function of the Church
• 6. The Sine Qua Non of Gospel Preaching
• 7. The Occupational Vulnerability of Preaching
• 8. Preaching and the Man of God
• 9. The Sensitive Spirit
• 10. Pray Me Full
• Summary
• Bibliography
• Christian Focus