The Power of the Church - Spiritual Warfare
When we consider this spiritual power in a broad sense, it certainly includes the power of the gospel to break through sin and hardened opposition and awaken faith in the hearts of unbelievers (see Rom. 10:17; James 1:18; 1 Peter 1:23). But this power also includes spiritual power that will render demonic opposition to the gospel ineffective.
We see examples of this in Acts 13:8–11, where Paul pronounced judgment on Elymas the magician, who was opposing the preaching of the gospel, and in Acts 16:16–18, where Paul rebuked an evil spirit in the soothsaying girl who was annoying Paul while he proclaimed the gospel.1 Such spiritual power to defeat evil opposition was seen frequently in the early church, such as in the freeing of Peter from prison (Acts 12:1–17), and perhaps also in the subsequent judgment on King Herod Agrippa I (Acts 12:20–24).2
Yet Paul realizes that he can use this spiritual power not only against those outside the church who oppose the gospel, but also against those within the church who are active opponents of his apostolic ministry. He says about some arrogant troublemakers in the church, “I will come to you soon, if the Lord wills, and I will find out not the talk of these arrogant people but their power. For the kingdom of God does not consist in talk but in power” (1 Cor. 4:19–20). Such power was not to be trifled with, for it was the same power of the Holy Spirit that had brought death to Ananias and Sapphira (Acts 5:1–11) and blindness to Elymas (Acts 13:8–11).
Yet Paul realizes that he can use this spiritual power not only against those outside the church who oppose the gospel, but also against those within the church who are active opponents of his apostolic ministry. He says about some arrogant troublemakers in the church, “I will come to you soon, if the Lord wills, and I will find out not the talk of these arrogant people but their power. For the kingdom of God does not consist in talk but in power” (1 Cor. 4:19–20). Such power was not to be trifled with, for it was the same power of the Holy Spirit that had brought death to Ananias and Sapphira (Acts 5:1–11) and blindness to Elymas (Acts 13:8–11).
Paul did not wish to use this power in a judgmental capacity, but he was prepared to do so if necessary. Later he wrote again to the Corinthians that his actions when present would be as powerful as his letters when absent (2 Cor. 10:8–11), and he warned those who opposed his authority and had sinned publicly and not repented, “If I come again I will not spare them—since you desire proof that Christ is speaking in me … For we are weak in him, but in dealing with you we shall live with him by the power of God” (2 Cor. 13:2–4).
He then adds a final reminder of his reluctance to use this authority, telling them that he is writing before he comes “in order that when I come I may not have to be severe in my use of the authority which the Lord has given me for building up and not for tearing down” (2 Cor. 13:10).
Now we may question whether the church today has the same degree of spiritual power that the apostles Peter or Paul did. Certainly there is a distinction between the apostles and the other early Christians even in the book of Acts (note that immediately after the death of Ananias and Sapphira “many signs and wonders” were done “by the hands of the apostles,” but “None of the rest dared join them, but the people held them in high honor,” Acts 5:12–13).
Now we may question whether the church today has the same degree of spiritual power that the apostles Peter or Paul did. Certainly there is a distinction between the apostles and the other early Christians even in the book of Acts (note that immediately after the death of Ananias and Sapphira “many signs and wonders” were done “by the hands of the apostles,” but “None of the rest dared join them, but the people held them in high honor,” Acts 5:12–13).
Moreover, Paul did not instruct any leaders of the church at Corinth, or even Timothy or Titus, to exercise that spiritual power at Corinth against his opponents. He spoke about the power which the Lord “has given me” (2 Cor. 13:10), not about the power which the Lord had given to the church or to Christians generally.
On the other hand, Paul did direct the Corinthian church to exercise church discipline in a case of incest in the church at Corinth, and to do it “when you are assembled, and my spirit is present, with the power of our Lord Jesus” (1 Cor. 5:4). Moreover, the descriptions of spiritual warfare in Ephesians 6:10–18 and 2 Corinthians 10:3–4 seem applicable to Christians generally, and few today would deny that the church has authority to pray against and to speak with authority against demonic opposition to the work of the gospel.
On the other hand, Paul did direct the Corinthian church to exercise church discipline in a case of incest in the church at Corinth, and to do it “when you are assembled, and my spirit is present, with the power of our Lord Jesus” (1 Cor. 5:4). Moreover, the descriptions of spiritual warfare in Ephesians 6:10–18 and 2 Corinthians 10:3–4 seem applicable to Christians generally, and few today would deny that the church has authority to pray against and to speak with authority against demonic opposition to the work of the gospel.
So there would seem to be at least some significant degree of spiritual power against evil opposition that God is willing to grant to the church in every age (including the present one). Perhaps it is impossible to define more specifically the degree of spiritual power God will grant to the church in times of conflict against evil, but we do not need to know the details in advance: our calling is simply to be faithful to Scripture in praying and in exercising church discipline, and then to leave the rest in God’s hands, knowing that he will grant sufficient power to accomplish his purposes through the church.
Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (pp. 887–889). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.
Grudem, W. A. (2004). Systematic theology: an introduction to biblical doctrine (pp. 887–889). Leicester, England; Grand Rapids, MI: Inter-Varsity Press; Zondervan Pub. House.
