1 Coríntios 2:4-5

DISCOURSE: 1935
APOSTOLIC PREACHING

1 Coríntios 2:4. My speech and my preaching was not with enticing words of man’s wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God.

IN the education of persons for the ministry, it is justly thought that all possible attention should be paid to the attainment of whatever may render them eminent in their profession, and useful in the Church of God. Yet it may well be doubted whether a proper distinction be made between the acquisition of knowledge and the use of it. A man cannot acquire too much; but he may use his knowledge unprofitably, and even injuriously, in the discharge of his holy calling. There is, in the truths which he has to deliver, a dignity, which would be obscured by the artificial ornaments of human oratory. Hence St. Paul, even when at Corinth, where human eloquence was in high request, forbore to comply with the prevailing taste, lest, by yielding to it, “he should make the cross of Christ of none effect [Note: 1 Coríntios 1:17.].” Nor did he apologize for this departure from their established usages: on the contrary, he vindicates it, and assigns what they could not but acknowledge to be an abundantly sufficient reason for his conduct.

That we may not lose the benefit of his example, I will enter more particularly into the consideration of it; and shew,

I. How St. Paul conducted himself in his pastoral office—

It is evident that he here contrasts his own conduct with that of their most celebrated instructors, whom they were wont to admire. The philosophers, whom they had followed, were fond of displaying the profoundness of their own wisdom, and the extent of their own researches: and they were admired in proportion as they were able to maintain their theories with logical subtlety and plausible argumentation. Their great orators, too, to whom they had been wont to listen with delight, had filled their discourses with all the flowers of rhetoric, that, by pleasing the imagination of their hearers, they might suspend the severer exercises of judgment, and persuade beyond the just impulse of deliberate conviction. But to none of these artifices would the Apostle condescend.
He conducted his ministrations with the utmost simplicity—
[He was himself a man of great talent: having been educated under the most celebrated teacher, and made a proficiency in knowledge beyond most of his fellow-students; so that, if he had judged it expedient, he could have moved with celebrity in the path which the most distinguished philosophers had trod. But he disdained to seek his own glory in the discharge of his sacred office: he therefore would have nothing to do with “the enticing words of man’s wisdom.” He had received a message, which he was anxious to deliver; and, in delivering it, “he used great plainness of speech.” He looked not to the powers of language, to impress the minds of his hearers, but to the Spirit of the living God; whose energy needed no artificial aid, and whose power was amply sufficient to carry conviction to the soul. He was taught to expect from God such attestations to his word. He was enabled, indeed, to confirm his word with signs and miracles: but it was to the mighty working of the Spirit of God upon the souls of men that he chiefly looked; and, in dependence upon that, he laboured both in public and in private. “His speech,” when conversing with individuals, and “his preaching” before assembled thousands, were both of the same character. To make known the mystery of redemption through our incarnate God was the office committed to him: and he determined to execute it with all simplicity of mind; “knowing nothing amongst his people but Jesus Christ, and him crucified.”]
In this he had respect to the best interests of mankind—
[The very aim of the principal philosophers was to establish dogmas of their own, which were to be received by their followers as characteristic of the sect to which they belonged. But St. Paul would not have the faith of his hearers to stand on the dictates of human wisdom. The word was God’s: the power that alone could make it effectual was God’s: nor could it be of any real service to the souls of men, any further than it was applied with power from on high. However the people might accede to it as a truth, that they were corrupt and helpless creatures, they could not feel it aright, unless they were taught it by God himself. And, however they might be persuaded that Jesus Christ was the Saviour of the world, they could not believe in him to the salvation of their own souls, unless that faith should be wrought in them by the Holy Ghost. In like manner, every truth of Christianity must be experimentally received, and divinely communicated: and therefore the Apostle would not run the risk of having any of its efficacy imputed to his statements: he would have the faith of all its adherents to be purely and undeniably the offspring of a divine power; so that God alone might be glorified in every believing soul.]
Such was the character of St. Paul’s ministry. Let me now suggest,

II.

The hints which we may derive from it in the relation in which we stand—

If St. Paul was an example to us as a Christian, he was not less so as a Minister. Now, from his mode of ministering, some important hints arise,

1. To those who preach—

[We have the very same message to deliver as that which was committed to the Apostle Paul. And, though we cannot hope, like him, to have our word confirmed with miracles, we may hope that it shall be accompanied with power from on high, to the conviction and consolation of those who hear us. On us, therefore, the same obligation lies, to wave the use of all rhetorical ornaments, and of artificial statements that savour of human wisdom; and to look to the influences of the Holy Spirit to render our word effectual for the good of men. The same holy watchfulness should be found in us respecting the honour of God in the work of man’s salvation. Were our talents ever so great, we ought to deem the exercise of them, in dispensing the Gospel, a matter of extreme care and jealousy. I mean not that they are to be laid aside; for they may be employed to good purpose: but they are not to be employed for the purpose of display, or to exalt our own wisdom: they must be improved only for the purpose of unfolding more clearly the great mysteries of the Gospel, and of rendering them more intelligible to the meanest capacity. The object which we should ever keep in view should be, to have our word accompanied with a divine unction to the souls of men, and to see faith wrought in their hearts with a divine power.]

2. To those who hear—

[The same simplicity of mind as befits your minister, becomes you also. You should not wish for displays of oratory, or affect that preaching which savours of human wisdom: you should desire only “the sincere milk of the word, that you may grow thereby.” You should be on your guard against adopting the Shibboleth of a party, or the dogmas of any particular sect: beware, too, of becoming followers of Paul, or Apollos, or Cephas, as your own carnal prejudices may incline you: you must receive the truth as little children; and embrace it, “not as the word of man, but as the word of God.” If rightly ministered, the Gospel will “be declared to you as the testimony of God” respecting his dear Son [Note: ver. 1.]. Now, a testimony is not received on account of the figures with which it is embellished, but on account of its intrinsic importance, and the veracity of him by whom it is borne: and in this precise way must you receive the testimony of God, who says, that “He has given us eternal life, and that this life is in his Son; and that he who hath the Son, hath life; and he who hath not the Son of God, hath not life [Note: 1 João 5:11.].” To know this truth, to feel its importance, to taste its sweetness, and to experience its sanctifying and saving efficacy, this must be your end in attending on the ministry; and, in comparison of this, all gratifications resulting from a display of human wisdom ought to be lighter than vanity itself.]

In conclusion, let me recommend to you,
1.

That you form a right judgment respecting spirtual edification—

[There is scarcely any subject on which the Christian world are more in error than this. If persons are pleased with the talents of a preacher, they are ready to suppose that they are edified: but real edification consists in our being more humbled, more quickened, more strengthened in the service of our God: and whatever produces not these effects, however it may please us, is only as a musical exhibition, which leaves us as carnal and corrupt as we were before [Note: Ezequiel 33:31.]

2. That you seek edification in the way in which alone it can be obtained—

[God alone can work it in the soul: “Though Paul should plant, or Apollos water, it is God alone that can give the increase [Note: 1 Coríntios 3:5.].” You must cry to God for the gift of his Holy Spirit; and beg that “the word may come to you, not in word only, but in power, and in the Holy Ghost, and in much assurance [Note: 1 Tessalonicenses 1:5.].” To Him you must look in prayer, before you come up hither; and whilst you are hearing the word; and when you go hence: then may you hope that the word shall be clothed with energy, and prove “The power of God to the salvation of your souls.”]