I was “converted” to reformed theology over the period of a few years ranging from late high school to the middle of college. It took time to learn all the new terminology and phraseology, and I am still learning. One phrase that took more time to understand is “means of grace.” I know I am not alone in this; I have spoken with many people, most of them not reformed, for whom the phrase is confusing at best and blasphemous at worst. Some have even equated the phrase with the Roman Catholic doctrines of baptism and the Mass.

I’ve been thinking for a while about how to make this phrase more intelligible. A good place to start, I’m sure, is to simply define terms. What does “grace” mean? What is meant by “means”? But I came across a sentence from John Owen that was incredibly helpful, perhaps more in proving the idea than explaining it. But hopefully the defense will help to explain. The broad context is on the doctrine of regeneration. Here it is (from The Works of John Owen vol. 3, p. 325):

“[Believers] may yet [presently] pray for those things which God promiseth to work in their first conversion. And this is because the same work is to be preserved and carried on in them by the same means, the same power, the same grace, wherewith it was begun.”

If I can paraphrase, at conversion God regenerates and sanctifies us by means, power and grace, and then God continues that work (i.e. progressive sanctification) by the same means, power and grace. We could say that God regenerates us by grace working through means, and he sanctifies us by grace working through means. Here are a couple verses on God’s word as a means of grace to demonstrate this:

I Peter 1:23: since you have been born again, not of perishable seed but of imperishable, through the living and abiding word of God.

Here we see that God brings about the new birth through the means or instrumentality of the Word. In this sense the word of God, specifically the gospel in this context (v. 25), is a means of grace at our conversion.

John 17:17: Sanctify them in the truth; your word is truth.

You could translate this, “sanctify them by the truth” (as I believe the NIV does). Truth, which is God’s Word, is a means by which God sanctifies us. It is a means of grace in our ongoing lives as believers. (See Acts 20:32, Rom 1:16, 2 Tim 3:15-17, Matt 4:4, Psalm 19:7, Heb 4:12)

What we see in both of these realities, regeneration and sanctification, is that God uses means to accomplish his purposes in our lives. He doesn’t just make us new and change us by divine fiat, “Let there be holiness!” Clearly he regenerates and sanctifies us by his power and grace. But that power and grace come through things which God has ordained to be instruments of his grace. It’s like using a hammer to drive a nail into a wall. God could simply speak to the nail and say, “Go into the wall!” Instead he (normally) uses a hammer to direct, apply and focus the power of his grace.

God communicates grace to us, this we believe. Sometimes he does do this directly, or immediately (without means). But ordinarily he communicates grace to us mediately, through means. Thus the phrase “ordinary means of grace.” What specifically are the means of grace according to scripture is a much debated topic. But surely we know that God has given us means of grace, things which we must attend to and exercise to receive God’s grace for every day life.

One of the benefits of going to bible college for me was learning what makes good preaching good. It’s important to know both as a listener and a preacher. But one of the downsides of having that knowledge is listening with an over-critical ear. It is very easy to always be asking the question, “Is this sermon good?” and the many other forms that question takes.

I’ve been recently helped by a comment from John Owen in this regard. For those of us who might be deemed “preaching connoisseurs,” who regularly listen to sermons on podcast, who put preaching at the top of their non-negotiables for picking a church, there can be an emphasis on intellectual listening. Listening intellectually is good, but only if we don’t stop there.

Owen writes (in Vol. 3 of his works, On the Holy Spirit, p. 389):

“One principal advantage which we have by attendance on the dispensation of the word [i.e. preaching] in a due manner [is]…that by presenting those spiritual truths which are the object of our faith unto our minds, and those spiritual good things which are the object of our love unto our affections, both these graces [faith and love] are drawn forth into frequent actual exercise.

And we are greatly mistaken if we suppose we have no benefit by the word beyond what we retain in our memories, though we should labor for that also. Our chief advantage lies in the excitation which is thereby given unto our faith and love to their proper exercise.” (italics mine)

So the question I must ask myself when I am listening to the preaching of the word is, “Am I believing what’s being said? Am I allowing the preacher’s words to draw me to faith and love for God, in this very moment?” Owen goes on to describe that as we listen to the word, we have the opportunity to exercise “many thousands of acts of faith and love.” What a statement! That is how to grow through the preaching of God’s word.

I am currently reading a book by John Owen titled The Nature of Apostasy from the Profession of the Gospel and the Punishment of Apostates Declared. Not a very gripping title nor an exciting topic, I’ll grant you. But for all his denouncement of false believers and other seeming negativities, his heart was always bent toward strengthening the faith of sincere Christians. So I came upon some helpful directions he gives which in context are directed towards helping us keep the faith, as it were, or stand firm in the doctrines of the gospel. Coming as they are from a man whose collected works take up 23 volumes, I find them to be very helpful and humble. I think they are widely applicable to any pursuit of biblical knowledge and truth. As I am planning on pursuing masters level education in bible and ministry, I plan on keeping these posted as continual reminders and guidelines to keep me fixed on what God calls us to in the knowledge of His word. (These are taken from pp. 112-114 inVol. 7 of his collected works, The Banner of Truth Trust. All that follows are direct quotes with some re-paragraphing by me.)

1. Pray earnestly for the Spirit of truth to lead us into all truth. For this end is he promised by our Savior unto his disciples; and there are no teachings like his. The least spark of saving knowledge inlaid in the minds of the poorest believers, by the gracious operation of the Holy Ghost, will be more effectual unto their own sanctification, and more prevalent against oppositions, than the highest notions or most subtile reasonings that men have attained in leaning unto their own understanding.

2. Rest not in any notions of truth, unless you find that you have learned it as it is in Jesus [Eph 4:20-24]. This it is to learn the truth as it is in Jesus, – namely, together with the knowledge of it, to have an experience of its power and efficacy in the mortification of sin, in the renovation of our nature, and transforming of the whole soul into the image of God in righteousness and the holiness of truth. The immediate end (with respect unto us) of the whole revelation of the mind and will of God in the Scripture is, that it may put forth a spiritual, practical power in our souls, and that we may do the things which are so revealed unto us. [L]et us not rest in any apprehensions of truth whose efficacy we have no experience of in our hearts, nor think that we know any more of the mysteries of the gospel than we find effectually working in the renovation of our minds.

3. Learn to esteem more of a little knowledge which discovers itself in its effects to be sanctifying and saving, than of the highest attainments in notions and speculations, though gilded and set off by the reputation of skill, subtilty, eloquence, wit, and learning, which do not evidence themselves by alike operations.

4. Be not satisfied [in any knowledge of biblical truth] without a discovery of such a goodness, excellency, and beauty in spiritual things, as may attract your hearts unto them, and cause you to cleave unto them with unconquerable love and delight. This is that necessary, inseparable adjunct, property, fruit, or effect of faith, without which it is not essentially differenced from the faith of devils.