A great truth is capable of manifold presentations. To be seen fully it must be viewed in various aspects, each of which is relative to the wholeness of the idea, while supplying to the student an increased sensibility to its excellence. Sir Joshua Reynolds speaks of his disappointment when he first saw the painting of the Transfiguration, but it grew upon him and educated his eye, the mind in the eye, to appreciate its sublimity. Hazlitt mentions a similar experience in his own case. Such impressions are not due to simple recipiency; the active intellect is aroused, and the thinker himself becomes a voluntary party to the object affecting him. Evidently, now, St. Paul's idea of preaching, as given in the first chapter, returned upon him and solicited further consideration. Accordingly, we find him in the second chapter detailing his personal history as a preacher while at Corinth, and, as usual in his Epistles, the autobiographical clement discloses its presence in his logic. Whenever there was an important issue in his ministry, we see the man in the fulness of his proportions and look into his very heart, so that we are at no loss to understand the reason of his impassioned energy. In this instance he declares that he did not come to the Corinthians "with excellency of speech or of wisdom," as the world regarded speech and wisdom. But he was with them "in weakness, and in fear, and in much trembling." It was not the "weakness" of cowardice, nor the "fear" that brings a snare, nor the "trembling" that conies from an apprehension of criticism and hostility. Agitation and solicitude were the product of his fine sensibility, not rising from below, but descending from the highest realm of his being, the ideal of duty and responsibility so vast within him as to oppress the capacity of performance. A most blessed "weakness" this, the best possible assurance of truthful power, the most reliable token our latent nature offers as a promise of success. The throb of the engine in a huge Atlantic steamship sends its own quiver into every plank and bolt of the vessel. There is a "trembling" in all its compartments, but it is the trembling of power. St. Paul had no gift more remarkable than the gift of feeling to the utmost the doctrines of the gospel. Christ in him, Christ as the self of self, was the Christ he preached; and hence no discourse he ever delivered, no letter he ever wrote, affected others as much as they affected him. Effective speakers and writers are never on a level with their hearers and readers. They see more, feel more, than those whom they impress, and their personality is no small constituent in the effect produced. Rightly enough, St. Paul specializes "my speech and my preaching." The "my" means a man "determined not to know anything... save Jesus Christ, and him crucified." Self exaltation he had none; for self exaltation is always a parody on the truthfulness of one's nature, and Christ was so real to St. Paul that he could not be other than real to himself in his ministerial work. And, in accordance with this fact, his manner of preaching the gospel is itself
evidential of the divineness of the gospel. It was a "demonstration of the Spirit and. of power." Of what avail that the "Jews require a sign, and the Greeks seek after wisdom"? Give them the "sign" and the "wisdom:" what then? The belief, or "faith," if you so call it, is the man's own product, standing in his own strength, the pride of his own intellect, the joy of his own vanity. Not so the doctrine of "Christ crucified." The way it comes to the soul proves its infinite truth. It does not approach a man on the sense side of his nature, but on the spiritual side. Unlike education and culture, which begin with the intellect of the senses and develop upward, Christianity arises from the instant of its initial contact with the human soul at the highest moral capacity, and recognizes this soul as it stands related to God its Father, to Christ its Redeemer, to the Holy Ghost its Convincer and Sanctifier. Man as the image of the natural universe is regarded subsequently. Therefore the emphasis of St. Paul on the "demonstration of the Spirit and of power," and therefore the strength and glory of faith, which stands, not "in the wisdom of men, but in the power of God." - L.
And I, brethren,... came... not with excellency of speech or of wisdom.
It was in —
I. A DECISIVE TONE OF PERSONAL CONVICTION. It was "the testimony of God," not an opinion. He does not say, "I think so," but "God says so." So in Galatians 1:11, 12. St. Paul was no hired, official expounder of a system. He felt that his words were eternal truth: hence their power. Hence, too, arises the possibility of discarding rules of oratory. For it is half-way towards making us believe when a man believes himself. Faith produces faith.
II. A SPIRIT OF SELF-ABNEGATION (ver. 2). There were no side glances at his own prospects, reputation, success. And this sincerity and self-forgetfulness was a source of power. It was so with the Baptist, who declared of Christ: "He must increase, but I must decrease." In any work which is to live, or be really beautiful, there must be the spirit of the Cross. That which is to be a temple to God must never have the marble polluted with the name of the architect or builder.
III. A SPIRIT OF PERSONAL LOWLINESS (ver. 3). Partly this refers to his infirmities and disadvantages; but partly, too, it means deep humility. Now, remember who it was who said this — the daring St. Paul, whose soul was all of flame, whose every word was a half-battle, who stood alone on Mars' Hill, and preached to the scoffing Athenians "Jesus and the Resurrection." How little they who heard his ponderous sentences could have conceived that "weakness, and fear, and much trembling" of the invisible spirit! But again: see how this tells on the tone of his ministry. St. Paul did not begin with asserting his prelatical dignity and apostolic authority. He began with declaring truth, and that in "trembling." Then, when men disputed his right to teach, he vindicated his authority, but not till then. And this is a lesson for modern times. Each minister must prove his apostolical succession by apostolic truthfulness, sincerity, and courage — as St. Paul proved his — and by his charity, and by his Christ-like meekness.
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Look at —
I. HIS MATTER. —
1. He excludes all that is foreign to his purpose.
2. Knows nothing but Christ.
II. HIS MANNER.
1. He is modest in the consciousness of his own weakness.
2. Plain in the conviction of the presence and power of the Spirit.
III. THE EFFECT.
1. Faith not in the man.
2. But in the power of God.
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The grand subject, of his ministry —
I. IS THE CRUCIFIED CHRIST, because —
1. He is the highest, revelation of God's love for men.
2. He is the most thrilling demonstration of the wickedness of humanity.
3. He is the grandest display of loyalty to moral rectitude.
II. SOUL-ABSORBING (ver. 3). The man who has some paramount sentiment looks at the universe, through it, and values it so far as it reflects and honours that sentiment. Hence to Paul Christ was "all in all." All other subjects-political and philosophical — dwindled into insignificance in its presence; it swallowed up his great soul
III. MAKES HIM INDIFFERENT TO ALL RHETORICAL CONSIDERATIONS (ver. 1). The theme was infinitely too great for it. Does the splendid apple-tree in full blossom require to be decorated with gaudy ribbons? Christ crucified is mighty eloquence.
IV. SUBDUES IN HIM ALL SELF-CONSCIOUSNESS (ver. 3).
V. INVESTS HIM WITH DIVINE POWER OVER MAN (vers. 4, 5).
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I. HIS MESSAGE.
1. The testimony of God.
2. Concerning Christ.
3. Divine, therefore true.
II. His METHOD OF DELIVERING IT.
1. Not artificial in style, matter, or manner.
2. But plain, simple, pointed.
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Note —
1. That the proper method to convert men in any community, Christian or Pagan, is to preach or set forth the truth concerning the person and work of Christ.
2. The proper state of mind in which to preach the gospel is the opposite of self-confidence or carelessness. The gospel should be preached with a sense of weakness and with great anxiety and solicitude.
3. The success of the gospel does not depend on the skill of the preacher, but on the demonstration of the Spirit.
4. The foundation of saving faith is not reason, i.e., not arguments addressed to the understanding, but the power of God as exerted with and by the truth upon the heart.
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At Hampton Court Palace every one regards with wonder the enormous vine loaded with so vast a multitude of huge clusters: just outside the vine-house is as fine a specimen of the wistaria, and when it is in full bloom, the cluster-like masses of bloom cause you to think it a flower-bearing vine, as the other is a fruit-bearing vine. Fit emblems these two famous trees of two ministries, both admired, but not equally to be prized — the ministry of oratory, luxuriant in metaphor and poetry, and the ministry of grace, abounding in sound teaching and soul-saving energy. Gay as are the flower-clusters of the wistaria, no one mistakes them for the luscious bunches of the grape; yet there are many simpletons in spiritual things who mistake sound for sense, and seem to satisfy their hunger not on solid meat, but on the jingle of a musical dinner-bell.
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If a preacher wishes to be successful he must —
1. Deny himself (ver. 1) and exalt Christ (ver. 2).
2. Feel himself weak (ver. 3), yet strong (ver. 4).
3. Ignore the human and magnify the Divine (ver. 5).
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Sir Astley Cooper, on visiting Paris, was asked by the surgeon
en chef of the empire how many times he had performed a certain wonderful feat of surgery. He replied that he had performed the operation thirteen times. "Ah, but, monsieur, I have done him one hundred and sixty times. How many times did you save his life?" continued the curious Frenchmen, after he had looked into the blank amazement of Sir Astley's face. "I," said the Englishman, "saved eleven out of the thirteen. How many did you save out of one hundred and sixty?" Ah, monsieur, I lose dem all; but de operation was very
brilliant." Of how many popular ministries might: the same verdict be given! Souls are not saved, but the preaching is very brilliant. Thousands are attracted and operated on by the rhetorician's art, but what if he should have to say of his admirers, "I lose them all, but the sermons were very brilliant!()
1. As the gospel is the foolish thing of God, so the apostle had no wisdom or utterance of his own (vers. 1, 2).
2. As the gospel is the weak thing of God, so the apostle came to Corinth in weakness, fear, and trembling (ver. 3). But as Christ is the power and wisdom of the gospel, so the Spirit is the power and wisdom of the ministry (ver. 4).
3. As the gospel is the mystery of God, and therefore a Divine power, so the ministry is a Divine power, and therefore the manifestation of Divine wisdom.
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The Study.
relation to it: — Consider —
I. THE THEME. "The testimony of God," which has to do with "Jesus Christ and Him crucified(ver. 2). The "declaration" of this theme, in all its manifold relations and aspects, is the preaching of the gospel. The gospel is characterised by —
1. Wisdom (ver. 6). Perfection of moral character is seen only in the character of Jesus Christ.
2. "Hidden wisdom."
3. Ancient wisdom. "Ordained before the world."
4. Glorifying wisdom. "Ordained unto our glory."
II. THE DECLARATION (ver. 1) was —
1. Simple in its character. "Not with excellency of speech— "not with enticing words of man's wisdom."
2. Convincing in its arguments. It was "in demonstration of the Spirit."
3. Powerful in its effects (ver. 5).
4. Of exclusive importance (ver. 2).
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— A friend said to Archbishop Whately on his death-bed: "The Lord has heard your prayers and preserved your intellect unimpaired." He replied: "It is not intellect which can avail me now, but faith in Christ Jesus."
In ascending the lofty peaks of the Jungfrau and Monte Rosa, the guides, I have read, not unfrequently resort to the innocent artifice of endeavouring to interest the traveller in the beauty of the flowers in order to distract his attention from the fearful abysses which the giddy path overhangs. What the Alpine guides thus innocently do, we preachers are often tempted to do not so innocently. We are prone so to occupy our hearers with the graces of composition and the flowers of rhetoric that they are in danger of altogether forgetting that there is a dread abyss beside them, and that there is but a step between them and death.
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The Rev. Dr. McAll, founder and superintendent of the remarkable mission in Paris and other parts of France which bears his name, was the son of the celebrated Robert S. McAll, LL." D., of Manchester, some of whose sermons are justly ranked amongst the noblest productions of pulpit literature. His ministry was powerfully influenced by what he considered to be the failure of his father's ministry. He tells how "he had repeatedly seen his father weep because, while so much run after and admired on account of his eloquence, so little spiritual good seemed to be done, and there were scarcely any conversions." Warned by this example, "he determined," he says, "to throw overboard 'excellency of speech and of wisdom' and to strike direct for the heart and conscience of the unconverted, in the hope of saving many."
Mr. Spurgeon uttered words-in one of his prayer-meeting addresses which speak volumes as to the secret of his successful ministry: "I think I can honestly say that when I have had something come to me rather fine — a nice, rare oratorical bit, and I think I could do it — I think if I tried I might say something "very fine — I have pulled it out of my mouth and flung it away that I might not take away the attention of any hearer from Christ crucified. 'Here is a sword.' 'But,' says one, 'it has not a handsome scabbard.' No; we pull that off. We throw that to some old rag and bone dealer. We use nothing but the blessed gospel of Jesus Christ. When that does not save men, men shall be lost. We know nothing equal to it for the keenness of its edge; for the force with which it slays. It is a strange sword. With its edge it kills, and with its back it heals.
People
Corinthians,
PaulPlaces
CorinthTopics
Announcing, Bear, Brethren, Brothers, Commanded, Declaring, Didn't, Discourse, Earthly, Eloquence, Excellence, Excellency, Lofty, Myself, Power, Proclaimed, Proclaiming, Putting, Secret, Speech, Superior, Superiority, Surpassing, Testimony, Wisdom, Wise, WitnessOutline
1. Paul declares that his preaching, 4. though it bring not excellence of speech, or of human wisdom, 5. yet consists in the power of God;6. and so far excels the wisdom of this world, that the natural man cannot understand it.Dictionary of Bible Themes
1 Corinthians 2:1 5661 brothers
5842 eloquence
8105 assurance, basis of
1 Corinthians 2:1-5
6671 grace, and Christian life
7703 apologetics
7756 preaching, content
7757 preaching, effects
8498 witnessing, and Holy Spirit
Library
May the Thirtieth Finding the Deep Things
"The Spirit searcheth all things, yea, the deep things of God." --1 CORINTHIANS ii. 7-12. The deep things of God cannot be discovered by unaided reason. "Eye hath not seen:" they are not to be apprehended by the artistic vision. "Ear hath not heard:" they are not unveiled amid the discussion of the philosophic schools. "Neither hath entered into the heart of man:" even poetic insight cannot discern them. All the common lights fail in this realm. We need another illumination, even that provided …
John Henry Jowett—My Daily Meditation for the Circling YearNovember the Eighth the Organ of Spiritual vision
1 CORINTHIANS ii. 9-16. Our finest human instruments fail to obtain for us "the things which God hath prepared for them that love Him." Art fails! "Eye hath not seen." The merely artistic vision is blind to the hidden glories of grace. Philosophy fails! "Neither hath ear heard." We may listen to the philosopher as he spins his subtle theories and weaves his systematic webs, but the meshes he has woven are not fine enough to catch "the deep things of God." Poetry fails! "Neither hath it entered …
John Henry Jowett—My Daily Meditation for the Circling Year
The Apostle's Theme
'I determined not to know anything among you, save Jesus Christ, and Him crucified.'--1 COR. ii. 2. Many of you are aware that to-day I close forty years of ministry in this city--I cannot say to this congregation, for there are very, very few that can go back with me in memory to the beginning of these years. You will bear me witness that I seldom intrude personal references into the pulpit, but perhaps it would be affectation not to do so now. Looking back over these long years, many thoughts …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)
Heaven
I have hinted that this passage is most commonly applied to heaven, and I shall myself also so apply it in some measure, this morning. But any one who reads the connexion will discover that the apostle is not talking about heaven at all. He is only speaking of this--that the wisdom of this world is not able to discover the things of God--that the merely carnal mind is not able to know the deep spiritual things of our most holy religion. He says, "We speak the wisdom of God in a mystery, even the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856
Natural or Spiritual?
This morning I propose--and O that God the Holy Spirit may bear witness in our hearts!--I propose, first of all, to dwell a little while upon the great truth that natural men do not receive the things of the Spirit of God, but count them foolishness; in the second place, I shall show, for a moment only, that the reason of the rejection of the things of God cannot be because they are really foolish, for they are not so; thirdly, we shall come to the inference that the reason why the natural man rejects …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 7: 1861
1 Corinthians ii. 12
We have received not the spirit of the world, but the Spirit which is of God. And, therefore, he goes on to say, our language is different from that of others, and not always understood by them; the natural man receiveth not the things of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned. That is, they are discerned only by a faculty which he has not, namely, by the Spirit; and, therefore, as beings devoid of reason cannot understand the truths …
Thomas Arnold—The Christian Life
My Life in Christ
MY LIFE IN CHRIST or Moments of Spiritual Serenity and Contemplation, of Reverent Feeling, of Earnest Self-Amendment, and of Peace in God: EXTRACTS FROM THE DIARY OF ST. JOHN OF KRONSTADT (ARCHPRIEST JOHN ILIYTCH SERGIEFF) Translated, with the Author's sanction, from the Fourth and Supplemented Edition BY E. E. GOULAEFF, ST. PETERSBURG NOTE. I do not precede my book by any introduction: let it speak for itself. Everything contained in it is but a gracious enlightenment which was bestowed upon my …
John Calvin—My Life in Christ
The Personality of the Holy Spirit.
Before one can correctly understand the work of the Holy Spirit, he must first of all know the Spirit Himself. A frequent source of error and fanaticism about the work of the Holy Spirit is the attempt to study and understand His work without first of all coming to know Him as a Person. It is of the highest importance from the standpoint of worship that we decide whether the Holy Spirit is a Divine Person, worthy to receive our adoration, our faith, our love, and our entire surrender to Himself, …
R. A. Torrey—The Person and Work of The Holy Spirit
No Minister Ought to Keep a Faithful Person from the Communion, that Does Desire and Ask It, Whilst He Doth not Know his Conscience Defiled with Mortal Sin.
The Council of Trent, treating of the Preparation which Priests and Layman ought to make for the worthy Receiving of the Holy Eucharist, hath these following words, (Sess. 13, Cap. 17.) The Custom of the Church makes it clear, that Examination and Proof is necessary in order to the Communion; that no man, knowing himself guilty of mortal Sin, though he may seem Contrite to himself, come to the Sacrament, unless he have before been at Sacramental Confession. Which comprehends all Christians, and even …
Miguel de Molinos—The Spiritual Guide which Disentangles the Soul
And These Signs are Sufficient to Prove that the Faith of Christ Alone Is...
80. And these signs are sufficient to prove that the faith of Christ alone is the true religion. But see! you still do not believe and are seeking for arguments. We however make our proof "not in the persuasive words of Greek wisdom [1128] " as our teacher has it, but we persuade by the faith which manifestly precedes argumentative proof. Behold there are here some vexed with demons;'--now there were certain who had come to him very disquieted by demons, and bringing them into the midst he said,--Do …
Athanasius—Select Works and Letters or Athanasius
Letter xv (Circa A. D. 1129) to Alvisus, Abbot of Anchin
To Alvisus, Abbot of Anchin He praises the fatherly gentleness of Alvisus towards Godwin. He excuses himself, and asks pardon for having admitted him. To Alvisus, Abbot of Anchin. [18] 1. May God render to you the same mercy which you have shown towards your holy son Godwin. I know that at the news of his death you showed yourself unmindful of old complaints, and remembering only your friendship for him, behaved with kindness, not resentment, and putting aside the character of judge, showed yourself …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux
Of Certain Outward Temptations and Appearances of Satan. Of the Sufferings Thereby Occasioned. Counsels for those who Go On
Unto Perfection. 1. Now that I have described certain temptations and troubles, interior and secret, of which Satan was the cause, I will speak of others which he wrought almost in public, and in which his presence could not be ignored. [1] 2. I was once in an oratory, when Satan, in an abominable shape, appeared on my left hand. I looked at his mouth in particular, because he spoke, and it was horrible. A huge flame seemed to issue out of his body, perfectly bright, without any shadow. He spoke …
Teresa of Avila—The Life of St. Teresa of Jesus
Letter Lix. To Marcella.
An answer to five questions put to Jerome by Marcella in a letter not preserved. The questions are as follows. (1) What are the things which eye hath not seen nor ear heard (1 Cor. ii. 9)? Jerome answers that they are spiritual things which as such can only be spiritually discerned. (2) Is it not a mistake to identify the sheep and the goats of Christ's parable (Matt. xxv. 31 sqq.) with Christians and heathens? Are they not rather the good and the bad? For an answer to this question Jerome refers …
St. Jerome—The Principal Works of St. Jerome
On the Words of the Gospel, John v. 25,"Verily, Verily, I Say unto You, the Hour Cometh, and Now Is, when the Dead Shall Hear The
1. Our hope, Brethren, is not of this present time, nor of this world, nor in that happiness whereby men are blinded that forget God. This ought we above all things to know, and in a Christian heart hold fast, that we were not made Christians for the good things of the present time, but for something else which God at once promiseth, and man doth not yet comprehend. For of this good it is said, "That eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God …
Saint Augustine—sermons on selected lessons of the new testament
"Seek First the Kingdom of God," &C.
Matt. vi. 33.--"Seek first the kingdom of God," &c. It may seem strange, that when so great things are allowed, and so small things are denied, that we do not seek them. The kingdom of God and his righteousness are great things indeed, great not only in themselves, but greater in comparison of us. The things of this world, even great events, are but poor, petty, and inconsiderable matters, when compared with these. Yet he graciously allows a larger measure of these great things relating to his kingdom …
Hugh Binning—The Works of the Rev. Hugh Binning
"That which we have Seen and Heard, Declare we unto You, that Ye Also May have Fellowship with Us,"
1 John i. 3.--"That which we have seen and heard, declare we unto you, that ye also may have fellowship with us," &c. There are many things that you desire to hear, and it may be are usually spoken of in public, which the generality of men's hearts are more carried after. But truly, I should wrong myself and you both if I should take upon me to discourse in these things, which, it may be, some desire, for direction or information concerning the times, for I can neither speak of them with so much …
Hugh Binning—The Works of the Rev. Hugh Binning
"Because the Carnal Mind is Enmity against God, for it is not Subject to the Law of God, Neither Indeed Can Be. "
Rom. viii. 7.--"Because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be." Unbelief is that which condemns the world. It involves in more condemnation than many other sins, not only because more universal, but especially because it shuts up men in their misery, and secludes them from the remedy that is brought to light in the gospel. By unbelief I mean, not only that careless neglect of Jesus Christ offered for salvation, but that which is the …
Hugh Binning—The Works of the Rev. Hugh Binning
Preface. And as to Christ Thy Lord
Preface. and as to Christ thy Lord, most comely "as the lily among thorns," being his "love among the daughters," Cant. ii. 2. so also, thou, in a special way, art the dearly beloved and longed for, the joy and crown, of every sincere servant of Christ in the gospel, Phil. iv. 1. Thou art, if not the only, yet the chief object of their labours, their work being either to confirm and strengthen thee in thy way, that thou mayest so stand fast in the Lord, or remove impediments, make crooked things …
Hugh Binning—The Works of the Rev. Hugh Binning
The Ministry of the New Covenant
"Ye are our epistle, written in our hearts, known and read of all men; being made manifest that ye are an epistle of Christ, ministered by us, written not with ink, but with the Spirit of the living God: not in tables of stone, but in tables that are hearts of flesh. And such confidence have we through Christ Godward: not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God: who also made us sufficient as ministers of a new covenant; not of the …
Andrew Murray—The Two Covenants
The Book of the Covenant
"And Moses took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the Lord hath made with you concerning all these words."-EX. xxiv. 7, 8; comp. HEB. ix. 18-20. HERE is a new aspect in which to regard God's blessed Book. Before Moses sprinkled the blood, he read the Book of the Covenant, and obtained the …
Andrew Murray—The Two Covenants
The Death of the Righteous
'For to me to live is Christ, and to die is gain.' Phil 1:1I. Paul was a great admirer of Christ. He desired to know nothing but Christ, and him crucified. I Cor 2:2. No medicine like the blood of Christ; and in the text, For to me to live is Christ, and to die is gain.' I. For to me to live is Christ. We must understand Paul of a spiritual life. For to me to live is Christ, i.e.' Christ is my life; so Gregory of Nyssa; or thus, my life is made up of Christ. As a wicked man's life is made up of sin, …
Thomas Watson—A Body of Divinity
These Discussions, Therefore, Concerning the Different Deserts of Married Women...
19. These discussions, therefore, concerning the different deserts of married women, and of different widows, I would not in this work enter upon, if, what I am writing unto you, I were writing only for you. But, since there are in this kind of discourse certain very difficult questions, it was my wish to say something more than what properly relates to you, by reason of certain, who seem not to themselves learned, unless they essay, not by passing judgment to discuss, but by rending to cut in pieces …
St. Augustine—On the Good of Widowhood.
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