a spirited defense: apologetics and the holy spirit ... · historic christian practice known as...

The Journal of Contemporary Theological Studies

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Almost every Christian has heard it. Many hear it so often they accept it without a

second thought. Its taken as a rock-solid maxim upon which all good evangelism is

based, and is usually expressed in the following way: You cannot argue anyone into the

kingdom of God!

At one level this statement reflects a wise caution about reaching people for

Christ. It trades on the fact that petty quarreling will do no good in effective

evangelization. It also serves as a helpful reminder that Christians cannot intellectually

muscle a non-believer into the kingdom against her will.

In some cases, however, believers understand this phrase to mean much more.

When they say that no one can be argued into Gods kingdom, they mean that reasoned

arguments and evidence have no place in advancing the gospel. These believers reject the

historic Christian practice known as apologetics, which seeks to provide a rational

defense of the gospel. They often feel that such an appeal is incompatible with a reliance

on the Holy Spirit.

Greg Koukl, a Christian theologian, encounters this perspective often, and

describes it as follows:

Some suspect that using reason isnt spiritual. After all, you cant argue

anyone into the kingdom, they say. Only the Spirit can change a rebels

A Spirited Defense: Apologetics and the Holy

Spirit According to Luke

Douglas Lindquist

New Hope Christian College

http://www.journalcts.com/


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heart. Jesus was clear on this. No one can come to him unless the Father

draws him (John 6:44). No intellectual argument could ever substitute for

the act of sovereign grace necessary for sinners to come to their senses.

(Tactics 35).

This evinces a tendency among some to view the Spirit and human reason in opposition.

They see the two as mutually exclusive ways to spread the gospel: one legitimate, the

other not.

Many followers of Christ believe it better to avoid rational considerations

altogether when trying to communicate the gospel. They think it more effective to simply

offer the gospel in a spirit of love, and to leave the work of convincing entirely up to

God.

Like any convictions held by followers of Christ, these ought to be checked

against the teaching of Scripture. If Scripture confirms this dichotomy between reason

and the Spirit, then believers ought to give up on arguments and evidence, and instead

rely on the Spirit.

The perspective of this paper, however, is that the New Testament teaches nothing

of the sort. More specifically, this work attempts to reveal that according to the author of

Luke-Acts (hereafter assumed to be Luke) evidence and argument go hand-in-hand with

the work of the Holy Spirit. It argues that the evangelistic dilemma, according to which

Christians must either trust the Spirit, or offer strong evidence for the gospel, is not

supported by this biblical text. Rather, Luke-Acts reveals a third option: believers can

trust the Holy Spirit to use arguments and evidence to support the truth of the gospel.



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Although the New Testament letters of Jude, Peter, and Paul speak indirectly to

this question, the ministry of Jesus and the history of the early church bring the most to

bear. Justo Gonzalez, a historian of the early church, mentions that as a single two-

volume work, Luke-Acts stresses the role of the Holy Spirit, both in the life of Jesus and

in the life of the early church. There are seventeen references to the Spirit in the Gospel

of Lukeand the main protagonist of the book of Acts is not any of the apostles but the

Spirit, who is mentioned no less than fifty-seven times (Luke 10-11). Thus, while the

Gospels focus primarily on Jesus, some scholars declare that Acts is the Gospel of the

Spirit (Gonzalez 11). Still, as will become evident, the Spirit works alongside human

reasoning throughout.

As the chief evangelist of the Holy Spirit, Lukes commitment to evidential

persuasion can be seen immediately, in his prologue. Rather than enjoining Theophilus

(and all who would read this account) to simply trust the accuracy of the gospel on the

basis of the Holy Spirit, Luke emphasizes his careful work as a historian interested in

data. He writes:

Inasmuch as many have undertaken to compile a narrative of the things

that have been accomplished among us, just as those who from the

beginning were eyewitnesses and ministers of the word have delivered

them to us, it seemed good to me also, having followed all things closely

for some time past, to write an orderly account for you, most excellent

Theophilus, that you may have certainty concerning the things you have

been taught. (Luke 1:1-4 ESV).



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Gonzalez confirms this point by reminding readers that this is not fiction. Luke is not

telling us what he thinks Jesus could have done or said. He bases his writing on the

testimony of those who from the beginning were eyewitnesses and servants of the word

(16).

Of special note is the purpose for which Luke writes. His desire is not for

Theophilus to merely believe in the truth of the gospel, but to know it for certain (

). Luke clearly wants to cement certain

facts in Theophilus mind so he can trust the truth he learned about Jesus of Nazareth. It

is vital to see that one of Lukes major purposes for the whole Gospel is to provide

credible data concerning the life of Jesus.

Craig Keener, an eminent professor of New Testament, makes a similar

observation about Luke. He notices that Luke promised to confirm Theophiluss faith

(Luke 1:4) and frequently emphasizes both physical evidence (3:22; 24:38-40) and

apologetic dispute (Acts 9:29; 17:3; 18:4, 19; 19:8-9; 28:23) (Acts: An Exegetical

Commentary, 667).

Beyond the prologue, Luke sets the stage for Jesus ministry by describing him as

full of the Holy Spirit and led by the Spirit, as well as in the power of the Spirit

and having the Spirit of the Lord upon Him (4:1, 14, 18). According to Acts 10:38, it is

precisely because of Jesus dependence upon the Holy Spirit that all through the Gospel,

he is able to perform astonishing deeds which serve as evidential signs of the in-breaking

reign of God (Luke 4:28-30, 5:1-11, 7:11-17, 13:11-17, 14:1-6).

Even as he relies upon the Spirit, Jesus is so committed to substantiating his

messianic claims that when John the Baptist sends his own followers to ask him if he is



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really the Messiah, Jesus refers them to his performance of miracles as evidence of his

identity. He instructs them to go and tell John what you have seen and heard: the blind

receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are

raised up, and the poor have good news preached to them (7:22).

After the resurrection, a similar situation arises while the resurrected Jesus walks

and talks with two doubting disciples on the road to Emmaus. Not recognizing that it is

Jesus who walks with them, they mention how their hopes in Jesus as the Messiah had

been dashed when he was crucified. He responds to them by revealing his fulfillment of

the messianic prophecies in the Hebrew Scriptures. He asks, Was it not necessary that

the Christ should suffer these things and enter into His glory? Then, beginning with

Moses and all the Prophets, he interpreted to them in all the Scriptures the things

concerning himself (24:26, 27).

Like the evidential emphasis in the prologue of the Gospel, Luke records a similar

stress on evidence in the introduction to the book of Acts, only this time he describes

Jesus commitment to confirm that his resurrection really happened. Luke explains:

In the first book, O Theophilus, I have dealt with all that Jesus began to do and

teach, until the day when he was taken up, after he had given commands through

the Holy Spirit to the apostles whom he had chosen. He presented himself alive to

them after his suffering by many proofs, appearing to them during forty days and

speaking about the kingdom of God. (Acts 1:1-3).

Here Jesus sees no contradiction between providing evidence for his resurrection and

advancing the kingdom of God. In fact, this introduction shows that he understood a link

between the two. It describes the continuation of the evidential process which started at



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the end of the Gospel, when the resurrected Jesus appeared to his skeptical disciples

saying why do doubts arise in your hearts? See my hands and feet, that it is I myself.

Touch me and see (24:38-39).

Craig Hazen, a scholar of world religions, identifies Jesus tendency to

substantiate his radical claims with powerful signs, and he views Jesus ministry as the

model for later appeals to evidence by the church. He writes:

It is important to understand that in justifying the task of Christian

apologetics throughout the history of the church, it was Jesus himself who

set the stage. He did this not by writing apologetic tracts and treatises but

by creating what I shall call here an ethos of demonstration among his

followers. Jesus demonstrated the truth of his message and his identity

over and over again using nearly every method at his disposal, including

miracle, prophecy, godly style of life, authoritative teaching and reasoned

argumentation. (To Everyone An Answer 39).

Clearly, if Jesus had believed that relying on the Holy Spirit and providing reasons to

believe the gospel are somehow at odds, he would not have modeled this connection in

his own ministry. The biblical witness confirms that he saw the two as complimentary

rather than contradictory.

The same ethos of demonstration seen in Jesus continues in the ministry of the

apostles throughout the book of Acts. After the Day of Pentecost, when the Holy Spirit

comes to fill and permanently indwell the apostles, they are able to say and do many

astonishing things to demonstrate the power and authority of the kingdom of Jesus (2:43,

3:7-11, 5:12-16, 5:19, 8:6,7,13, 12:10, etc.).



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Fundamental to the mission of the Spirit-filled apostles is the proclamation and

defense of the gospel. They often speak to hostile or skeptical crowds, so they have to

communicate in a thoughtful, compelling way. Douglas Groothuis, professor of

philosophy and apologetics, describes the way in which these men rationally demonstrate

the truth of the gospel. He states:

The sermons of Peter and Paul recorded in Acts all have a strong

apologetic backbone. For the Jews, these apostles develop an apologetic of

Jesus as the fulfillment of ancient Jewish prophecy concerning the

Messiah. For the Gentiles the emphasis rests more on the evidence of

Gods workings through nature and history in general. (Christian

Apologetics 34).

This principle of knowing how to make specific appeals to one group and other kinds of

appeals to a different group is just what would be expected if God himself is leading and

guiding these apologists, especially since only God really knows what every person needs

to hear to be persuaded of the gospel. The Jews esteem prophecy, while the Greeks need

evidence from nature.

One instance involving the apostle Peter reflects the fact that Jews strongly

resonate with prophetic appeals. It occurs on the Day of Pentecost, after the Holy Spirit

fills the apostles and causes them to miraculously speak so that foreign Jews can all

understand them in their own languages (Acts 2). The text states that all were amazed

and perplexed, saying to one another, what does this mean? (2:12). But others mock the

apostles, and accuse them of being drunk (2:13).



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Then, full of the Holy Spirit, Peter stands up to give a persuasive speech,

explaining the significance of what happened (Acts 2:4, 14-36). Throughout his speech,

Peter supports the gospel by appealing to various facts.

William Lane Craig, a theologian and philosopher, observes several apologetic

aspects of Peters speech. He remarks that in verse 22, he appeals to Jesus miracles. In

verses 25-31 he appeals to fulfilled prophecy. In verse 32 he appeals to Christs

resurrection (On Guard 15). Craig concludes that by means of these arguments, the

apostles sought to show their fellow Jews that Christianity is true (15).

The combination of a Spirit-filled apostle using reasoned argument can also be

seen in the apostle Paul, principally in Acts 17.This chapter describes Paul as he

reasoned in the synagogue with the Jews and the devout persons, and in the marketplace

every day with those who happened to be there (17:17). Then Paul goes to the

Areopagus to speak to Gentiles about Christ. Verses 22 to 34 show that since Paul is

speaking to Gentiles instead of Jews, he does not appeal to Jewish prophecies. Nor does

he start by mentioning Christ. Rather, he understands Greek thought well enough to know

that he first needs to convince them of a Creator.

Groothuis finds Pauls approach compelling. He comments:

(Pauls) declaration (Acts 24-31) is a masterpiece of Christian

persuasionKnowing the perspective of the philosophers he was facing,

Paul begins not with the message of Jesus, but the biblical doctrine of

creationa belief alien to both Stoics and Epicureans (and to all Greek

thought). (35).



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Those who dont believe in a creator God would have a difficult time understanding the

gospel. Paul wisely chooses this as his starting point.

After Paul establishes the existence of a Creator, he is eventually able to mention

the person and work of Jesus. Paul concludes on this point, saying that God commands

all people everywhere to repent, because he has fixed a day on which he will judge the

world in righteousness by a man whom he has appointed (17:30-31). Surely many

Athenians present would wonder what evidence exists that this God would judge them by

Jesus of Nazareth. Paul preempts this question by pointing to the resurrection of Jesus.

He states that God has given assurance to all by raising him from the dead (17:31).

It is crucial to see the result of Pauls persuasive speech. The text affirms that

while some men mocked the resurrection and remained unconvinced, others joined him

and believed (17:32, 34). This coheres with other portions of Luke-Acts which reveal

that although many choose to ignore or discredit evidence for the gospel, others are

persuaded and believe (Lk. 5:26, 6:11, 7:16, 7:22, 8:25, Acts 2:37, 4:4, 4:16,5:33, etc).

Groothuis admires Pauls well-rounded and thorough approach. He explains that

Paul is not content to give a philosophical lecture comparing the biblical and Greek

worldviews. He calls his audience to respond individually and existentially to Jesus

Christ (37). Indeed, and this is merely one prominent example of Pauls commitment to

apologetic engagement.

While there are other instances of these Spirit-led apostles using arguments and

evidence in the book of Acts, these suffice to show Lukes general perspective. It is clear

at this point that Luke-Acts presents no contradiction between the power and work of the

Holy Spirit, and a reasonable defense of the gospel.



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Rather than presenting an either/or situation, Luke offers an evangelistic vision

that is both/and. Both the Holy Spirit, and human reasoning. Both the gospel, and human

persuasion. Both preaching, and argumentation.

Moreover, this cooperative vision of God and the church goes much deeper than

merely the mind of Luke, as Christians believe this text to be more than just the words of

Luke. Christians understand that the same Holy Spirit described in this work actually

inspired Luke to write it (1 Peter 1:20-21, 2 Timothy 3:16). Therefore, the cooperation in

Luke-Acts between Christian apologetics and the Spirit bears the divine imprimatur of

the third Person of the Trinity.

Even after seeing this holistic vision of defending the gospel while relying on the

Spirit, some believers will still maintain that using arguments and evidence to bring

others into the kingdom is not a helpful or fully biblical approach. Many of them will

assume that acts of love and kindness coupled with a basic gospel presentation should be

used instead of rationally engaging nonbelievers.

This minimalist approach turns out to be very problematic. It tends to be just as

deficient as the other extreme of only focusing on apologetics. Greg Koukls explanation

of the love and gospel only error may startle those who hold it when he says that,

contrary to popular belief:

You cannot love someone into the kingdom. It cant be done. In fact, the

simple gospel is not even adequate to do that job. How do I know?

Because many people who were treated with sacrificial love and kindness

by Christians never surrendered to the Savior. Many who have heard a

clear explanation of Gods gift in Christ never put their trust in him. (36).



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What may seem shocking at first glance actually reflects a biblical insight. In John 6:44,

Jesus mentions a fundamental link absent from the love and gospel only mentality. He

promises that no one can come to me unless the father who sent me draws him.

More is needed than love and the gospel. By the same token, more is needed than

arguments and evidence. Koukl clarifies the key principle at work when anyone comes to

Christ: without Gods work, nothing else works; but with Gods work, many things work.

Under the influence of the Holy Spirit, love persuades. By the power of God, the gospel

transforms. And with Jesus at work, arguments convince (36). He concludes that God

is happy to use each of these methods (36).

Further, it must be acknowledged that one powerful way to love nonbelievers is to

take their questions about Jesus seriously by providing credible and thoughtful answers.

Indeed, if Jesus, as the very embodiment of Gods love, saw it necessary to provide

reasons to believe in him, it would be radically unloving for his followers to deny

nonbelievers this basic ministry.

In light of this conclusion, how should Christians think about the claim that you

cannot argue anyone into the kingdom of God? Its true that no one can be forced into

the kingdom against his will. Its also true that ugly bickering and fighting will move no

one closer to God. But if this phrase is taken to mean that arguments and evidence serve

no role in advancing the gospel, the testimony of Luke, Jesus and the Spirit says

otherwise.



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Bibliography

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England: Inter-Varsity, 2006. N. pag. Print.

Craig, William Lane. On Guard: Defending Your Faith with Reason and Precision.

Colorado Springs, CO: David C. Cook, 2010. Print.

Gonzalez, Justo L. Luke. Louisville, KY: Westminster John Knox, 2010. Print.

Groothuis, Douglas R. Christian Apologetics: A Comprehensive Case for Biblical Faith.

Downers Grove, IL: IVP Academic, 2011. Print.

Hazen, Craig. "Defending the Defense of the Faith." To Everyone an Answer: A Case for

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InterVarsity, 2004. N. pag. Print.

Keener, Craig S. Acts: An Exegetical Commentary. Grand Rapids, MI: Baker Academic,

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Koukl, Gregory. Tactics: A Game Plan For Discussing Your Christian Convictions.

Grand Rapids: Zondervan, 2009. Print.

Luther, Boyd. "Holy Spirit, Role In Apologetics." The Popular Encyclopedia of

Apologetics. By Edward E. Hindson and Ergun Mehmet. Caner. Eugene, Or.: Harvest

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Tappeiner, D.A. "Holy Spirit." The International Standard Bible Encyclopedia. By

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