1 Corinthians 1:22-24 For the Jews require a sign, and the Greeks seek after wisdom:… 1. Preaching is an agency previously unknown, which Christianity has created for itself, and just as the gospel has been truly apprehended has it sought; expression purely through this form. Rationslise it into a philosophy, and the pulpit becomes a tribune to lecture from; mistake it for a magical mystery, and the pulpit is deserted for the altar. But Christianity is neither "a wisdom" for "Greeks," nor "a sign" for "Jews"; it is a Divine message for which preaching must ever be the appropriate vehicle. 2. When we set our modern pulpit alongside that of apostolic men there is a pretty wide divergence. Theirs was simple, direct, historic; built itself up on a few facts which clung around a central Person. Ours is elaborate, discursive, theoretical. To some extent such difference is not only natural, but proper. For the apostles were missionary preachers, addressing men to whom everything was new. We who minister among a people moulded by the truths which we preach must traverse an ampler field and cannot decline to use what the Christian past has brought to illustrate or confirm the old message. In accessory helps the pulpit grows yearly richer; yet through this very embarrassing wealth, the preacher is in danger of being beguiled too far from his appointed work. I. THE GREAT PULPIT THEME. 1. The gospel offers itself as a plan of restoration; and opens with an event which lifts the scheme above parallel — the descent into our race of God Himself. At no other point does creation touch Divinity in such strange fellowship. 2. If we estimate the singular moment of this fact we shall not wonder to find the whole course both of nature and of providence looking towards it. (1) Thus there were laid in the constitution of nature materials for that rich symbolism which in the light of Holy Scripture it is our business to read. When, e.g., the light diffused through space received a home for us in the sun, there seems to have been present to the thought of God the ultimate gathering up of His omnipresent glory in Christ as the spiritual light of the world. And when, under laws of organic life in animal or plant, many parts were knit together and sustained in corporate action by a force undiscoverable, resident in one part, yet penetrating the whole, He meant to foreshadow the mysterious conjunction of believing souls into one, even Jesus, through the life-giving Spirit who proceedeth from Him. (2) So also with providence. Those strangely diverging lines which history traces have a reassembling point in the advent of Jesus Christ. To prepare the nations for it in the fulness of time, and to work out its fruits since, must be the key for the intricate movements of providence in all time. 3. If the Christian scheme of salvation through incarnate God is thus the world's centre of gravity, then its own centre of gravity is the Cross. Modern thought is strong because it recognises the Incarnation; but it is weak because it fails to see the necessary issue of the Advent in the Cross. The event of Golgotha came to complete and to explain the event of Bethlehem. Christ took our nature in order to redeem our souls; was born that He might die. Thus we reach the heart of Christianity. That is a nerveless gospel which glozes over the fact of atonement with vague phrases; that which ignores or denies it is another gospel altogether. 4. But on these facts what is the message which rests? Not merely that the man Jesus was actually the Son of God and become one of our own race; nor that He many centuries ago suffered generously, and for our sakes died; but that the God-Man, who did once at Jerusalem cancel guilt and win deliverance, is here, and able, therefore, to save all who trust Him. He has a pardon which He won as man, yet bestows as God. This acting Christ with His direct access to and contact with men, we must preach. We preach a Christ who, because He was crucified once, is dead no more; but is even now and always breathing power and life into human hearts; and from this central power of Christ to give the Holy Ghost as the fruit of His bitter tree, there branch spiritual works manifold as the miracles of His earthly ministry. II. THE CONSIDERATIONS WHICH OUGHT TO REGULATE ITS DELIVERY FROM EVERY PULPIT. Pentecost gave tongues to the disciples. That was the birthday of preaching. The new message brought new utterance; and times of religious awakening have been signalised by a fresh development of preaching gifts. So it was at the revival of the thirteenth century, of the fifteenth, of the eighteenth. What, then, is this novel voice which Christ's gospel has found for itself? 1. As to matter, nothing which is quite foreign can be admitted, and everything which is cognate has a right to be here only in so far as it can serve the preacher's main drift, and illustrate or commend his message. This is no rule of narrow exclusion; for there is hardly a department of human thought or knowledge out of connection with Jesus Christ. But the rule is of constant value nevertheless. What ponderous piles of sacred learning have sometimes buried the simple message! What wire-spun theological niceties have perplexed the hearer! The gospel has been more often discussed than preached. Nothing has any right to be in a sermon except because it contributes to the clearness and effect of the message about Christ. 2. As to the form of the message, it must be in the main declarative. If true to its nature it cannot be anything else. It admits, indeed, of embodiment in a creed; it has given to philosophy its richest, deepest principles; before it there goes out the only law of ethics: yet these are none of them the gospel. In its naked essence it is a salvation offered in the person of a Saviour. As such it is to be published. This declarative form implies two subordinate elements. We found wrapped up in the object of preaching two things, a person and a fact. Now these should give to preaching at once a historical and a personal complexion. That Christianity is rooted in the past, and had a birthplace which ties it to one spot of history. All that concerns the life of Christ, with its foreshadowings, its self-manifestations, and each recorded step which conducted to the achievement of redemption — must be prominent in the Christian pulpit. Yet the historical is to be blended with the personal element; and that ministry is best which leads straight to the living helping Saviour. (J. Oswald Dykes, D. D.) Parallel Verses KJV: For the Jews require a sign, and the Greeks seek after wisdom: |
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