Preaching to Be Forgotten and For God to Be Glorified

“And I was with you in weakness and in fear and much trembling, and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, so that your faith might not rest in the wisdom of men but in the power of God.” 1 Corinthians 2:3–5 (ESV)

What did Paul mean when he wrote of his “weakness…in fear and much trembling?” Clearly, Paul was connecting his preaching to these things (“…my speech and my message…”). I think that Paul’s words here are a much-needed correction to the celebrity culture within the Western church today.

The Apostle to the Gentiles stood before this church in Corinth as a weak man. He did not have the polish and trappings that the false teachers of Corinth had, and to many, this was a severe disadvantage. Although they might not say it this way, there are many who would imply strongly that the message is secondary to the method. If you don’t have a media empire pushing your message, then the world won’t listen and you’ll be ineffective. I wonder how Paul would have responded to that sort of thinking. Well, we don’t have to wonder because his Spirit-inspired words are given to us.

In his commentary on these verses, Alan Johnson clarifies what Paul is saying: “…[Paul’s] proclamation (wider than only preaching) of the “mystery” of God, namely, Jesus Christ as the crucified One, was in keeping with the sole focus on the cross because Paul consistently, deliberately presented himself not self-confidently but in self-effacement, not in strength as a “successful” person but in weakness and fear, with much trembling (v. 3).”  (Alan F. Johnson, 1 Corinthians, vol. 7, The IVP New Testament Commentary Series (Westmont, IL: IVP Academic, 2004), 62.)

Paul isn’t working to build his brand. He isn’t seeking to launch a well-strategized media plan that incorporates all the latest channels for all the up-and-coming evangelical elites. He isn’t buddying up to those more popular false teachers in order to share the limelight while justifying this as focusing on the majors and overlooking areas of disagreement in the name of “grace.” Nope. Paul is not about Paul. He unashamedly points to himself as a weak and fearful man. His words were perceived by the Corinthians as implausible and foolish–because that was what the unvarnished gospel sounds like to unregenerate ears. Paul didn’t seek to “fix” it.

And since Paul wasn’t trying to boost his own brand, he didn’t care what others thought about him so long as they saw Jesus. Paul was weak–he didn’t feign weakness to seem more spiritual. He was scared–but God was his strength. He wasn’t practiced and polished in his delivery, intentionally–so that people wouldn’t walk away impressed with this servant’s speech, but so they would walk away worshipping his God.

Paul focused on the cross in his life, message, and methods. In our glitzy evangelical world of super conferences, social media blitzes, and multi-books deals, we are all too often a faint shadow of this servant of God. May we join with George Whitefield in saying, “Let my name die everywhere, let even my friends forget me, if by that means the cause of the blessed Jesus may be promoted.”

IFCA Convention Messages and a Summer Break

Drs. Mike Vlach, Tommy Ice, Larry Pettegrew, and me. It looks like we were lined up according to height.😂

Today I am at Twin Peaks Bible Camp in Colorado (twinpeaksbiblecamp.org) teaching at their High School camp for the week. With no wifi or even cell phone service, I am completely unplugging for the week. Then for the next two weeks I’m going to be enjoying some much needed rest with my family as we camp in beautiful Michigan. That means that I won’t be posting anything new here for a little more than three weeks. If you want to know when I start writing again, I’d recommend that you subscribe to this blog and an email will be sent to you when new posts are uploaded.

To keep you occupied until I get back, we have uploaded the audio and video files of our General Sessions from the 2021 IFCA Annual Convention to our Sermon page (https://www.ifca.org/page/sermons). These include the messages from me, Mike Vlach, Tommy Ice, and Larry Pettegrew. You can also find the two panel discussions: On Social Justice and Race, and On Eschatology, also on the IFCA sermons page. Next week our staff will begin uploading the seminar audio from the convention as well and you will be able to listen to those from the same page.

As an additional treat, you can now freely read and download the VOICE magazine issue where we address Social Justice/CRT from a biblical perspective. It has been our most popular issue to date. Feel free to share it, and if you’d like contact our office to purchase physical copies. The digital magazine can be read here: https://www.ifca.org/file/2ef529c0-e970-11eb-9a41-239c885721a6

Looking forward to posting new content in mid-August!

Report on the IFCA Annual Convention

My friend Paul Scharf has been writing for a series of articles for Sharper Iron (www.sharperiron.org) which are a summary of his experiences at the IFCA Annual Convention this year in Lincoln, NE. If you didn’t make it, I’d recommend you read his report (both parts one and two, so far). He does a great job of capturing the flavor of the convention. You can read part 2 here: https://sharperiron.org/article/report-ifca-annual-convention-part-2

Taking a Break for Convention Time

I need to take a break from writing here to focus on our IFCA Annual Convention and Board meetings for the next couple of weeks and to take some time off with my family. I will return to writing on July 12, Lord willing.

If you’d be interested in viewing the Convention General Session speakers via Livestream, you can find out more information and register for the convention at the link below. Your prayers are appreciated!

Virtual Convention Registration: https://www.ifca.org/page/2021-annual-convention-virtual-version

How the Believer and Unbeliever Critically Differ in their Study of the Bible

“I mull over the text, I pray. I meditate and exegete. I talk to my Bible, and ask questions of the text. I take notes. I think. I sweat. And then God gives me what he wants me to have.”—Warren Wiersbe

Like many things in the Christian life, the preparation and delivery of a sermon is neither solely the work of the Holy Spirit nor is it solely the work of the preacher. The former leads to mysticism and poorly prepared sermons that are more heat than light and the latter leads to sermons that are devoid of the power of God.

In order to gain a better grasp of how the Holy Spirit acts within the preparation of biblical exposition we must first recognize that any study of the text which seeks to be accurate and God empowered is a work of the Spirit which carries along the expositor in his study as much as in his delivery.

A Preliminary Distinction

Before we can launch into the working of the Spirit in the study of the Scripture by a regenerate Christian, we must understand how it is that an unbeliever can accurately study any given text and still accurately understand what the text is saying to a certain extent. By examining how this is possible, we will be able to better understand how the Christian expositor is different and how his resultant study will yield spiritual fruit. To accomplish this, it is helpful to distinguish between comprehension of a biblical text and apprehension of the Word of God.

Comprehension

Comprehension as I am using it here is the ability to gain a knowledge of the text of Scripture through the technical sciences and application of hermeneutical principles. Comprehension allows for the accurate observation of such elements as grammar, syntax, and other exegetical and linguistic features of the text, i.e. the unbelieving exegete is not prevented by the noetic effects of sin from recognizing the verb forms of a biblical passage. He may gain additional insights regarding the biblical text from his knowledge of archaeology, background, culture and a multitude of other disciplines. 

However, it must be acknowledged that the unregenerate exegete cannot come to the text in a purely “scientific” way because his presuppositions will taint his methodology and will not allow for the Bible’s claim to be the voice of God. His comprehension will be flawed and be limited as he or she seeks to understand the fact of the text in light of their intended meaning.

Apprehension

Different from a raw knowledge of the facts of a text’s features and most basic meaning is what can perhaps be referred to as “apprehension.” Apprehension would include in addition to the comprehension of the text the additional aspect of the reception of the meaning of the Word of God in heart and conscience and communicates the intention of the passage and the desired response of the Holy Spirit to those that hear the message “with ears to hear.” This apprehension may include the preacher as well as those who hear the message. Paul wrote about this reception of the Word in 1Thessalonians 2:13, “And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers.” (1 Thessalonians 2:13, ESV) 

The contrast between the understanding of the biblical text by the unbeliever and the believer is most markedly different in the comparison of these two aspects—comprehension and apprehension. 

The inability of unredeemed men to comprehend the meaning of Scripture nor can they hear the revelation of God in any form is expressed in such passages as:

  • Romans 1:18–20—They are “truth suppressors” and cannot grasp what God has made plain, yet they are without excuse.
  • 1Cor 1:18-25; 2:14—The Word of God is “folly” (Gk. moros) to the world’s wise men. Not only are they foolishness to the natural person, but they are incapable of understanding them. 
  • Eph 4:17-19—Unbelievers are marked as living “in the futility of their minds. They are darkened in their understanding…”

This suppression, mocking and darkened understanding affects some comprehension and prohibits apprehension of the Word of God when it is studied by the unbeliever, no matter his depth of knowledge in biblical studies.

Biblical Examples of Comprehension without Apprehension

  • The murderous Jews who searched the Scriptures but could not accept Jesus as the Christ—John 5:18, 39-47
  • The indifferent chief priests and scribes who had no apparent desire to seek the Christ-child in spite of knowing some were seeking his birthplace—Matt 2:1-6
  • The ignorant, yet searching Ethiopian who studied the prophet Isaiah but could not find Christ on his own—Acts 8:26-30

The missing element that links Comprehension and joins exegesis to the heart is the Holy Spirit’s work of illumination.

Comprehension and the Work of the Preacher

“Exegetical imprecision is the mother of liberal theology. When pastors can no longer articulate and defend doctrine by a reasonable and careful appeal to the original meaning of Biblical texts, they will tend to become closed-minded traditionalists who clutch their inherited ideas, or open-ended pluralists who don’t put much stock in doctrinal formulations. In both cases the succeeding generations will be theologically impoverished and susceptible to error.”—John Piper

It is necessary to state that the necessity of Holy Spirit working through the believer for the comprehension of the biblical text does not guarantee that the interpretation of the text is the correct one. Many passages in the Bible have been a matter of debate by believers and Christian scholars for centuries. Simply because the Holy Spirit is present does not automatically mean that serious exegetical study is not required, nor that such study guarantees the outcome of that study.

However, without Spirit dependent exegesis and the careful application of hermeneutical principles, the correct understanding of any given passage of Scripture will not be able to correctly interpret the passage as the Holy Spirit intended it to the original audience then applied to the present audience being addressed.

Accuracy with the biblical text assures that the message of the Scripture is understood accurately, but the work of the Holy Spirit is not complete. He must still work to bring about the apprehension of the message he intends.

Apprehension and the Work of the Preacher

Beyond the need for proper hermeneutical principles and accurate exegesis, there is the necessity of the work of God’s Spirit. As Paul reminded the church in Corinth:

“and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, so that your faith might not rest in the wisdom of men but in the power of God.” (1 Corinthians 2:4–5, ESV)

Accompanying the words of the message there must be the Spirit and his power. A sermon that is empowered by God himself must be more than simply an accurate message, although it cannot be less. The inerrant Word will only successfully penetrate the heart when the Spirit acts.

I. Howard Marshall is correct when he writes:

“Once the sense of the text has been understood, there is the task of seeing what it has to say to a particular audience, be it the probable readers of a book or a congregation listening to a sermon. The sense of Scripture is something that can be determined with a measure of objectivity as something that is fixed; it is what the original writer intended his original readers to learn from what he wrote. The application of this to new sets of readers in new situations can be very varied. It is here that the expositor particularly feels his dependence upon the Spirit in the task of making Scripture speak again in the new situation. In a sense he is trying to repeat what the original authors had to do—to speak forth God’s Word in a way that would grip their audiences; receiving Scripture as God’s Word, he now has the task of speaking it forth so as to grip his audience. If the original authors were dependent upon the inspiration of the Spirit to do so, how much more is the modern expositor thrown back upon the guidance and illumination of the Spirit in his task?”

Conclusion

The illuminating work of the Holy Spirit refers to the Spirit-given ability to understand the Word of God as it is studied or as one considers its implications for life. Paul referred to the inability of the natural mind to understand the spiritual mind of God in 1 Corinthians: “The natural person does not accept the things of the Spirit of God, for they are folly to him, and he is not able to understand them because they are spiritually discerned” (2:14). It is not that the unbeliever is not able to understand the bare words and thoughts of the Bible, but he cannot understand their spiritual meaning or their application to his own soul. This is best illustrated in the account of Nicodemus in John 3. Although he was a preeminent teacher of Israel, Nicodemus could not conceive of the new birth, even though Jesus condescended to teach him these things in natural pictures, relating the new birth to a human birth.

Jonathan Edwards related this to the unregenerate man having some sense of what is being referred to, but being incapable of having a total understanding of the matters of Scripture:

“The natural man discerns nothing of it (agreeable to 1 Cor. ii.14) and conceives of it no more than a man without the sense of tasting can conceive of the sweet taste of honey, or a man without the sense of hearing can conceive of the melody of a tune, or a man born blind can have a notion of the beauty of the rainbow.”

Although every believer has the ability to understand the Word of God because he has the mind of Christ (1 Cor 2:16), the remaining effects of sin nature impede thinking and understanding. Thus, a preacher needs to be continually renewing his mind with the Word of God (Rom 12:2), asking God for clarity and understanding as he searches the Scriptures to glean its truths and apply them to his life and the lives of his hearers. 

The Pastor in His Study

The effect of illumination on the heart in preaching is two-fold. Illumination must occur as the pastor prays over Scriptures and wrestles with the text that is to be preached to his congregation. The doctrine of illumination is not meant to be pitted against the need for careful study and preparation. Millard Erickson has written that, 

“…illumination by the Holy Spirit helps the Scripture reader or hearer understand the Bible and creates the conviction that it is true and is the Word of God. This, however, should not be regarded as a substitute for the use of hermeneutical methods. These methods play a complementary, not competitive role.”

Illumination also occurs as the pastor stands in the pulpit and preaches the Word to the congregation. The words that are spoken, though they have illumined the heart and mind of the pastor in his study, will fall dead if the hearts and minds of the congregation are not also illumined by the Spirit to hear and understand. It is here that one sees most clearly the interrelatedness of the Spirit and His Word working through the Spirit-filled man of God.

John MacArthur, well known for his dedication to diligently present the Word of God, describes the necessity of illumination:

“What is our responsibility? The answer is in Ps. 119:130; “The unfolding of Thy words gives light.” God’s words are unfolded to us first by discovery. Through diligent Bible study, we unfold or unwrap God’s truth. We discover that meditation with a view to applying the truth deepens its impact. Discovery and meditation combined bring the brightest light of illumination to our hearts.”

Recognizing that the Word of God energizes the preacher and the hearer does not give pastors the right to become lazy. The Spirit most frequently works through means rather than directly in applying His Word to the human mind. Believers have been commanded to love the Lord God with their whole being, and that includes the mind (Matt 22:37). Erickson writes that even though the Spirit gives an inner testimony of the truthfulness of His Word:

“He [the Holy Spirit] creates certainty of the divine nature of Scripture by providing evidences that reason can evaluate. He also gives understanding of the text through the exegete’s work of interpretation. Even Calvin, with his strong emphasis on the internal witness of the Holy Spirit, called attention to the indicia of the credibility of the Scripture, and in his commentaries used the best of classical scholarship to get at the meaning of the Bible. Thus, the exegete and the apologist will use the very best methods and data, but will do so with a reiterated prayer for the Holy Spirit to work through these means.”