I may not know exactly how much progress I have made, but by God’s grace I know I am farther along than I once was. And, by God’s grace, I know that by tomorrow I will be farther along than I am right now. For I know and believe the great promise that the one who began his good work within me will bring it progressively and then finally to completion.

Every book contract—at least, every book contract I’ve ever seen—includes a word count. When the author finally submits a manuscript, it cannot be a discretionary number of words but must be within the range the publisher has set. This is good and helpful for an author because it makes it simple to set goals and because it helps him progress toward a very measurable outcome. After he signs his contract he needs only to divide the words by the number of weeks before his deadline to keep up steady progress. As he writes, he needs only to look at the bottom of his screen to see how that word count is increasing. It’s easy, it’s clear, it’s objective. If only all progress were so easy to measure.
Each of us begins the Christian life a novice and each of us means to finish it a seasoned veteran. Each of us begins with character that has been shaped by the world and the flesh and each of us longs to finish with character that has been shaped by the Spirit and the Word. Each of us begins with warped desires and means to finish with true desires, with sinful instincts and means to finish with pure instincts. Each of us longs to make consistent progress.
But what may be true of writing a book is not true of living the Christian life. There is no progress indicator on our spiritual lives, no objective measure of our sanctification. A woman laying a floor can stand back and observe that she has laid 50 percent of the planks; a man finishing a basement can observe that 80 percent of the drywall has now been hung. But no Christian can assess his or her life and say “I am halfway there” or “I am three quarters of the way there.” We make progress that is far less visible and far less measurable. This being the case, we must rely on other indicators.
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God the Father has an eternal plan, God the Son accomplished the means for that plan to be fulfilled, and God the Spirit completes and perfects that plan directly in the world. Bringing harmony to creation, revealing God’s plan to his people, and special empowerment of unique leaders of God’s people at significant points in the outworking of that plan all involve how the Holy Spirit brings the plan of God into order.

One of the Holy Spirit’s primary works has been to give revelation to key leaders of God’s people in the progress of God’s redemptive history, culminating in Holy Scripture, which was written by men who were carried along by the Holy Spirit.
But the Holy Spirit also gave some of these same leaders special empowerment in addition to direct revelation. For example, the Old Testament describes the Holy Spirit being “upon” Moses and the elders of Israel, Joshua, judges such as Gideon and Samson, and prophets such as Elijah and Micah. He also uniquely came upon Israel’s kings, Saul and David.
Theocratic Anointing
This Spirit empowerment gave individuals a variety of special abilities primarily so that they could lead God’s people. This is why such special empowerment is sometimes called “theocratic anointing.” In fact, often the prophecy itself was given as a sign that these individuals were chosen and empowered by the Spirit for such leadership.
For example, as ruler of Israel (Acts 7:35), Moses had a special anointing of the Spirit (Nm 11:17). God confirmed that anointing in the sigh of the people through the miracle of changing Moses’s staff into a snake (Ex 40:30–31). Later, Moses “took some of the Spirit that was on him and put it on the seventy elders. And as soon as the Spirit rested on them, they prophesied. But they did not continue doing it” (Nm 11:25). The special empowerment by the Spirit was so that the elders could “bear some of the burden of the people” as rulers alongside Moses, and they prophesied as confirmation that they were to share the burden of leadership.
That leadership passed on to Joshua as Moses’s successor, who then is described as “full of the Spirit of wisdom, for Moses had laid his hands on him” (Dt 34:9). God specifically told Joshua, “Just as I was with Moses, so I will be with you” (Jo 1:56). And God confirmed Joshua’s leadership of the people with the crossing of the Jordan river on dry ground (Jo 4), a supernatural miracle that would have immediately brought to mind Moses’s miracle of crossing the Red Sea (Ex 14:31). The result was that Joshua was confirmed as ruler of the people: “On that day the Lord exalted Joshua in the sight of all Israel, and they stood in awe of him just as they had stood in awe of Moses, all the days of his life” (Jo 4:14).
Four judges of Israel, are described as having this special Spirit anointing: Othniel (Jgs 3:10), Gideon (Jgs 6:34), Jepthah (Jgs 11:29), and Samson (Jgs 15:14). It is not a stretch to assume that this theocratic anointing came upon all of the judges whom God appointed as leaders of his people.
When leadership of Israel moved to a monarchy, so did the theocratic anointing of the Spirit. After Samuel anointed Saul as king of Israel (1 Sm 10:1), “the Spirit of God rushed upon him, and he prophesied among them” (1 Sm 10:10). The same happened later to David: “Then Samuel took the horn of oil and anointed him in the midst of his brothers. And the Spirit of the Lord rushed upon David from that day forward” (1 Sm 16:13). Likewise, Solomon’s prayer for wisdom was, in effect, a request for the same special empowerment from the Spirit (1 Kgs 3:9). The first result of the empowerment given to him by the Spirit was his ability to wisely judge the case of the two women fighting over the death of one of their babies. This exercise of divine empowerment confirmed Solomon as leader of God’s people: “And all Israel heard of the judgment that the king had rendered, and they stood in awe of the king, because they perceived that the wisdom of God was in him to do justice” (1 Kgs 3:28).
Prophets, too, appear to have had a special empowerment from the Spirit, though perhaps this would not necessarily be called theocratic anointing since they were not rulers. Yet the purpose of such empowerment was similar: to confirm them as messengers of God. For example, the Spirit was known to carry Elijah to places unknown (1 Kgs 18:12), and Micah declared of himself, “I am filled with power, with the Spirit of the Lord, and with justice and might” (Mic 3:8). Indeed, as we have already noted, Spirit empowerment and direct divine revelation went hand in hand.
So this empowerment was primarily given by the Spirit to equip leaders of God’s people, often resulting in unique wisdom, physical strength, and revelation from God, to bring God’s people into order with God’s plan and purposes. And the miraculous works performed by these individuals as a result of the Sprit’s anointing were for the purpose of confirming them as rulers and messengers of God in the sight of the people.
This act of the Holy Spirit was never permanent. The Spirit left Samson after Delilah cut his hair, for example, causing him to lose his special strength (Jgs 16:20). The most notable illustration of this is when “the Spirit of the Lord departed from Saul” after his sin (1 Sm 16:14). Just prior to that, Samuel had anointed David as the new king of Israel, “and the Spirit of the Lord rushed upon David from that day forward” (1 Sm 16:13). This also explains why David prayed that God would not take his Holy Spirit from him after his sin with Bathsheba (Ps 51:11). David wasn’t afraid that he would lose the indwelling presence of God’s Spirit that brings salvation—once we are saved, we never lose the Spirit in that sense (Eph 1:13–14). Rather, what David feared was that the Spirit would remove his special anointing empowerment given to him as king of Israel.
This special Spirit empowerment was even applied to non-believers on occasion. King Saul is, of course, an example of this. Though God anointed him as king of Israel and gifted him with special empowerment from the Spirit, his actions revealed that he was not a true follower of Yahweh. Likewise “the Spirit of God came upon” Balaam and caused him to bless Israel, though Balaam’s desire was to curse Israel (Nm 24:2).
What is clear, then, is that this empowerment by the Spirit is not related to other works by the Spirit that are given to all believers. This empowerment is unique gifting by the Spirit to leaders of God’s people and prophets in order that he might work his plan among them.
This fact alone reveals the unique nature of Spirit empowerment—it is not intended for every believer, or even just those who are especially holy. Rather, the Spirit empowered very specific individuals who were especially chosen by God to deliver his revelation or otherwise order the people and plan of God at significant stages in redemptive history. Between those significant transitional stages, such empowerment is not ordinary or necessary.
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The most interesting thing about these two alleged 15% segments is that there seems to be virtually no overlap between them. Find a PCA church with evening worship (in addition to morning worship) with two full sermons on the Lord’s Day AND unordained “deacons” serving on a unisex board and—to be frank— you’ve found something like a sasquatch riding a unicorn.

Just as certain ratios recur in the natural world, so does the normal distribution (or bell curve) prove helpful in thinking about things ecclesial. At the beginning of the Presbyterian Church in America’s sixth decade, a couple of roughly 15%-70%-15% distributions seem to stand out…and invite analysis.

Standard disclaimer: If analyzing divisions, trends, percentages, or distributions concerning the church strikes you as offensive or divisive, please stop reading now.

The first approximately 15% segment is churches with second/evening worship services. An informal study suggested by two PCA members found that a bit more than 12% of PCA churches have a second/evening worship service. This data was gleaned from PCA church websites and even the authors would not claim 100% accuracy. My guess is that the number is just a bit low—something nearer 15% is likely. The presence of evening worship services (not identical to morning services) may suggest something about a church and the convictions of her officers (since second services don’t occur by accident), but more about that later.
The second approximately 15% segment is churches that are (usually) egalitarian-leaning and employ ecclesial modifications and attenuations—the innovators. This category is sure to provoke pushback, but let me try to explain. Under this heading, I’d place PCA churches that:

Downplay presbyterian distinctives by, for example, not clearly identifying themselves as PCA on their church websites, listing “staff” but not officers on the web or in bulletins, employing scaled-down, minimalist, or alternative doctrinal statements for public consumption. They are quite intentionally not “presby maxing.”
Have heavy, regular involvement of unordained persons in liturgical roles in worship services. This goes beyond having women or young people in the rotation to read scripture. What I have in mind is much, if not most, of the worship service leadership (besides the sermon and benediction) being conducted by unordained persons.

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