Untitled Sermon (2)
1 Corinthians 2
Imagine finding yourself standing up to make a speech in front of an audience of the great and the good, and having nothing to say except some stammering words about a strange thing that happened a few years ago which you know sounds crazy but which you just happen to think contains the secret to everything. You’d watch the faces, and see a lip curl here, an eyebrow lift there, people glancing at one another with knowing looks, shaking their heads not only at the stupidity of what’s being said but at the insult to the audience to offer them such rubbish.
We might paraphrase Paul’s intent in verses 4–5 as follows:
Though my speech and my proclamation persuaded you so that you have πίστις [faith], your πίστις is not a γνῶσις [knowledge] gained through rhetoric which swayed you on the basis of the opinions of those who are honored as possessing superior, wise eloquence. Rather, your faith is grounded on something far more sure than clever arguments based on opinion. Your faith is based on the most absolute form of proof—the sure proof of God’s Spirit and power.
In short, the Corinthians came to faith by focusing on the cross of Christ which seemed so foolish to every one else. They must now return to that focus rather than splitting the church by magnifying human leaders.
Because those who are not mature are unbelievers, the mature in this context must be all Christians, at least in principle, and not just some elite group of believers. But the irony is that the Corinthians are not living according to this reality but as if they were still unsaved and in the grip of the world’s values.
But the Spirit never teaches that which is contrary to the plain meaning of passages interpreted in their original historical and literary contexts. And this meaning is accessible to anyone—believer or unbeliever—willing and able to put in the necessary study time. Many non-Christians, skilled in the biblical languages and in ancient history and literature, can tell us what specific passages of Scripture mean every bit as adequately as the best Christian commentators, and often better than some less competent Christian interpreters. The “understanding” these non-Christians do not possess is what the Bible consistently considers to be the fullest kind of understanding: a willingness to act on and obey the word of God
he is thinking primarily of being unjustly evaluated by non-Christians (or by Christians employing worldly standards), who have no authority to criticize believers for their misbehavior, since they themselves do not accept the standards they employ in making their judgments. Christians, on the other hand, may legitimately evaluate the truth or error of non-Christian beliefs and behavior, although their primary concern should be to keep their own house in order
It is deeply ironic that the generation with the greatest number of accurate, understandable translations of the Bible, replete with study helps from brief annotations to massive commentaries, should be one of the most biblically illiterate societies in the history of the church. When we are dependent on a handful of prominent leaders, we then become unable to reject false teaching or to discipline immoral behavior by our favorite authorities.
To hear God’s Spirit we must live a prophetic life, always ready to follow our crucified Lord; and we must always listen to others who live such lives.”
