The Epistle of Second Corinthians
Lesson Number 6
TRANSLATION LEGEND: ASV=American Standard Version (1901), BBE=Bible in Basic English (1949), DRA=Douay-Rheims (1899), ESV=English Stand Version (2001), KJV=King James Version (1611), NKJV=New King James Version (1982), NAB=New American Bible, NASB=New American Standard Bible (1977), NAU=New American Standard Bible (1995), NIB=New International Bible, NIV=New International Version (1984), NJB=New Jerusalem Bible, NLT=New Living Translation, NRSV=New Revised Standard Version (1989), RSV=Revised Standard Version (1952), TNK=JPS Tanakj (1985), Webster=The Webster Bible 1833, YLT=Young’s Literal Translation (1862).
LEXICON LEGEND: FRIEBERG=Friberg Lexicon, UBS=UBS Lexicon, LOUW-NIDA=Louw-Nida Lexicon, LIDDELL SCOTT=Liddell Scott Lexicon, THAYER=Thayer’s Greek Lexicon
NOT “YES” AND “NO”
“ 1:18 But as God is true, our word toward you was not yea and nay. 19 For the Son of God, Jesus Christ, who was preached among you by us, even by me and Silvanus and Timotheus, was not yea and nay, but in Him was yea. 20 For all the promises of God in Him are yea, and in Him Amen, unto the glory of God by us.” KJV (2 Corinthians 1:18-20)
INTRODUCTION
There is a certain godly philosophy that drives real preaching – something that properly motivates the preacher. There is also an underlying message and direction in sound preaching. Properly viewed, “preaching” is not a mere profession, or an austere religious career. It is not something that can successfully be exploited by men.
It is a sacred stewardship appointed by God. It is essential for these things to be known and practiced, for the experience of salvation is Divinely hinged to preaching – it is the means by which men are saved. As it is written, “For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe” (1 Cor 1:21).
THE CONTENT OF PREACHING
As used in the above text, “preaching” is a noun, not a verb. It refers to the content of preaching rather than the act of preaching. This form of the word is used elsewhere in the Scriptures. In each of these cases, the point is not what the men were doing, but what they were saying!
☛ “The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching (kh,rugma) of Jonas; and, behold, a greater than Jonas is here” (Matt 12:41; Lk 11:32).
☛ “Now to him that is of power to stablish you according to my gospel, and the preaching (kh,rugma) of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began” (Rom 16:25).
☛ “For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe” (1 Cor 1:21).
☛ “And my speech and my preaching (kh,rugma) was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power” (1 Cor 2:4).
☛ “And if Christ be not risen, then is our preaching (kh,rugma) vain, and your faith is also vain” (1 Cor 15:14).
☛ “Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching (kh,rugma) might be fully known, and that all the Gentiles might hear: and I was delivered out of the mouth of the lion” (2 Tim 4:17).
☛ “But hath in due times manifested his word through preaching (khru,gmati), which is committed unto me according to the commandment of God our Savior” (Tit 1:3).
This precise form of the word “preaching” is also found in the prophets. Of particular note is God’s commission to Jonah. “Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee” (Jonah 3:2).
In all of these verses, “preaching” means what is proclaimed – the message, content, the proclamation, or the annunciation.
THE RELEVANCE OF “PREACHING”
If, in fact, we are “saved” by WHAT is preached, or proclaimed (1 Cor 1:21), then the content of the message being delivered is critical. God will not implement His purpose through a message that He has not ordained! As elementary as they may appear, it is most apparent that this has not yet dawned upon the religious community. When such things as hermeneutics (methodological principles of interpretation), etymology (language expertise), homiletics (the art of preaching), and theories of preaching (such as inductive and deductive) become the emphasis, the message itself necessarily falls to the ground. This is because such approaches tend to vaunt men, causing confidence to be misplaced, and faith to become less important.
None of the above technics enhance or clarify the message itself. Take, for example, the holy angels. They are noted for their wisdom (2 Sam 14:20). Yet, when it comes to the “glorious Gospel of Christ” (2 Cor 4:4), they can but “desire” to “look into” it (1 Pet 1:12). Its message is not readily apparent to them, because it does not primarily pertain to them. This being the case, what kind of imagination moves men to suppose the wisdom of men can open up a Gospel that holy angels cannot of themselves comprehend?
Insist On Solid Preaching
It is imperative that the people of God insist upon solid and firm preaching – a right message, and a proper emphasis. That message must be reflected in every aspect of godly communication. It is to be found in every sermon, every song, and every testimony. Our literature is to be marked by soundness, whether it is addressed to children or seasoned veterans in the faith. If we choose to use slogans, the Gospel message must dominate them. If we elect to have seminars, workshops, and the likes, the message God has delivered – “the record He has given of His Son” – must be their thrust. If we find it necessary to have “Christian education,” the God-ordained message must be both its pillar and ground.
While this may be very evident to you, it is apparent that this is not the experience that is most common in the religious community. If, this very day, we were to remove from public access all religious literature, audio media, and video media, countless retailers would have to close their doors. Many “Christian” publishers would go out of business over night. Countless purported “Christian schools” would have to close their doors. Vast numbers of “preachers” would have to change their careers.
Do not for one moment doubt that this is the case. Many of us are ourselves victims of a Christless Gospel – a primary message that did not center in what God has done, and is doing, through His exalted Son.
IS THIS TOO STRONG?
Is this sort of word too strong? Is it a kind of overreaction to current trends and conditions? Indeed, it is not! If anything, it is actually an understatement. God has affirmed that everything hinges on a message – the message He Himself has ordained. “He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life, and this life is in his Son” (1 John 5:11). This is “the preaching” by which God is saving those who believe: “For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God” NKJV (1 Cor 1:18).
We Need A Savior
No one of sound mind will contest the statement that another person must actually “save” us!
☛ Jesus is referred to as “the Savior of the body” (Eph 5:23), “our Savior Jesus Christ” (2 Tim 1:10), “Christ our Savior” (Tit 1:4), and “the Savior of the world” (1 John 4:14).
☛ God the Father is referred to as “God our Savior” (1 Tim 2:3; Tit 1:3; 2:10), and “the Savior of all men” (1 Tim 4:10).
If God, through Christ, does not save us, we will not be saved. About this, there can be no question! As regarding our text, the issue resolves around HOW God has chosen to save us. That also has been clearly affirmed. It is through a message – “the preaching” (1 Cor 1:21).
☛ We Gentiles, for example, partake of the promise of God “by the Gospel” (Eph 3:6).
☛ We have been begotten “through the Gospel” (1 Cor 4:15; James 1:18).
☛ Life and immortality have been brought to light “through the Gospel” (2 Tim 1:10).
☛ True service to God is accomplished “in the Gospel of His Son” (Rom 1:9).
☛ The Gospel is “the power of God unto salvation” (Rom 1:16).
☛ The “fulness of the blessing” comes through “the Gospel of Christ” (Rom 15:29).
☛ The “hope” by which we are saved is produced by “the Gospel” (Col 1:23).
☛ The Gospel was “preached” to us “with the Holy Spirit sent down from heaven” (1 Pet 1:12).
The Necessity of the Gospel
Let it be clear, no aspect of the salvation of God will be realized independently of the Gospel of Jesus Christ – which is “the record,” “the preaching,” and “the power of God.” If the message that is proclaimed is not ordained by God, you may be sure, He will not support or empower it! None of the promises that He has given can be realized through a basically flawed message.
If, for example, one chooses to deliver a message of salvation by means of Law, or the realization of God’s righteousness by means of a code, that very message will not allow for the realization of those benefits. God has spoken clearly on this matter, and there is no reason for any of us to be confused.
☛ “I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain” (Gal 2:21).
☛ “Christ is become of no effect unto you, whosoever of you are justified by the law; ye are fallen from grace” (Gal 5:4).
☛ “Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing” (Gal 5:2).
Another Gospel
In all of these cases, people were moved to a wrong conclusion about the Law by a message – by what was preached. They had, in fact, heard “another gospel,” “which is not another,” but was nothing more than a perversion of the Gospel (2 Cor 11:4; Gal 1:6).
The impact of an incorrect message upon its hearers is affirmed in Scripture. No child of God should take lightly the erroneous messages, or “preaching,” that are being hawked in the churches. Such messages are spiritually sterile, but have a calculating effect upon the minds of men.
☛ “But shun profane and vain babblings: for they will increase unto more ungodliness” (2 Tim 2:16).
☛ “And their word will eat as doth a canker: of whom is Hymenaeus and Philetus; who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some” (2 Tim 2:17-18).
☛ “But evil men and seducers shall wax worse and worse, deceiving, and being deceived” (2 Tim 3:13).
☛ “Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch” (Mat 15:14).
☛ “Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees . . . Then understood they how that He bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees” (Mat 16:6-12).
☛ “For there are many unruly and vain talkers and deceivers, specially they of the circumcision: whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake” (Titus 1:10-11).
☛ “But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of” (2 Pet 2:1-2).
Flawed Messages
Flawed messages produce flawed Christians. Deficient messages bring forth deficient followers. Off-centered preaching yields off-centered living. There is a reason for this: God does not work for good through flawed messages. He has developed and delivered His own message, or “record,” and that is the exclusive message through which He blesses and profits the people.
A Current Fad
In our day, a new perversion has arisen, quickly vaulting into the place of religious prominence. It is a corrupt concept, attempting to merge Old Covenant manners with New Covenant blessing. I am speaking of the modern trend of “praise and worship.” This is not a mere hobbyhorse that I again wish to ride. It does have to do with the text before us.
Here is a “fad” that purports to be a sort of secret to obtaining great benefits from the Lord. People are told that their praise inducts them into the presence of God. This is a “message” or a “preaching” that is being strongly affirmed. It is largely based on Psalms 22:3; “But Thou art holy, O Thou that inhabitest the praises of Israel” (Psa 22:3). The idea that is being taught is that as soon as praises go up to the Lord, He comes and inhabits them. Thus “praise” is thought to be a sort of guarantee the presence of the Lord. For this reason, “praise” (or at least, what men refer to as “praise”) has become the most prominent part of many public gatherings. This emphasis has also been the platform on which all manner of religious careers have been developed. The question is whether or not that is the meaning of this Psalm.
The point of the Psalmist is not the offering of praise itself, but the PLACE where it was being offered. In those days, praise was offered in the Temple, where God is said to have dwelt – “between the cherubims” (Ex 25:22; 1 Sam 4:4; 2 Kgs 19:15; Psa 80:1; 99:1).
The praise that God inhabited, therefore, was the praise that was offered where He was dwelling. God Himself was the Subject of the praises, and is thus said to be enthroned upon them – not because He came to sit upon the praises, but because they were offered insightfully, and within an acute consciousness of God.
A parallel for these New Covenant times would be praise offered in “the heavenly places” in which God has placed us in Christ Jesus (Eph 2:6).
It is because God dwells within those who are in Christ that He is said to occupy their praises. To teach men that God comes to us because we praise Him is nothing more than another approach to God based upon works. It is a wrong message – wrong to the core. Praise is nowhere presented in this way to the saints – nowhere.
In its varied forms, the Epistles contain nineteen references to “praise” (Rom 2:29; 13:3; 15:11; 1 Cor 4:5; 11:2,17,22; 2 Cor 8:18; Eph 1:6,12,14; Phil 1:11; 4:8; Heb 2:12; 13:15; 1 Pet 1:7; 2:9,14). The Gospels contain nine references (Matt 21:16; Lk 1:64; 2:13,20; 18:43; 19:37; 24:53; John 9:24; 12:43). The book of the Revelation contains a single reference (Rev 19:5).
If a very gifted logician should treat all of these verses (twenty-nine) as building blocks, he could not construct a premise that states “praise” is the way for us to enter into the presence of God. How is it, then, that this is such a common notion? It is because of a message that is being preached – a message that God has not ordained, and through which He does not work.
I have heard people say their lives have been changed by “praise” – that it has been the key the unlocked a profound love for the Lord. As convincing as their testimony may appear, it is not the truth. They have ascribed to “praise” what the Holy Spirit has ascribed to faith. This should not be difficult to receive. The phrases “by faith” and “through faith” are mentioned fifty times in Scripture – all of them being in Acts to the Revelation. We are categorically told, “But without faith it is impossible to please him: for he that cometh to God must believe that He is, and that He is a Rewarder of them that diligently seek Him” (Heb 11:6).
WHY SAY THESE THINGS?
It is necessary to say these things because of nature of our text, and the characteristics of the times in which we live. Paul is explaining what he preached among the Corinthians. It was a sound and God-blessed message. He did not preach “another Jesus” (2 Cor 11:4) or “another gospel” (1 Cor 11:4; Gal 1:6).
We must be able to relate this to our own times, else the benefit of it will be lost. That is, this text contains things that illuminate the conditions we are facing within the professed church. When there are uncomely responses among professed believers, the message they have heard must be examined. Either they have heard and embraced a wrong message, or they have heard a rejected a true one. Paul, therefore, declares the message he has declared. He confirms it was NOT a message that could possibly have produced the indecorous conditions that were found in Corinth.
UNIQUE REASONING
We should not expect the reasoning that drives proper preaching to conform to the wisdom of this world. Christ’s kingdom is not of this world, and hence the message of proclamation, and the reason for its proclamation cannot be of this world.
In this passage, Paul summarizes what and why he preached. You will find his reasoning to be characterized by a sweet heavenly aroma that is most refreshing to the “new man.” It will not, however, make any sense to those in the flesh, for they have no ears to hear these wondrous words. Only those who have chosen to traffic in heavenly realms will discern what he is saying.
THE GRAND DISJUNCTIVE
“ 1:18a But . . . ” Other versions read, “As surely,” NRSV “As,” BBE and “Now,” DARBY
This word is translated from a single Greek word (de.). In Greek, this is a disjunctive meaning “but, to the contrary, rather; now; now, then, so; but also, but even, and on the other hand.” BARCLAY-NEWMAN Lexically, it means “by way of opposition and distinction; opposed to a preceding statement,” THAYER “a contrast” through which a “transition” is made by “emphasizing a contrast.” FRIBERG It is a word of “adversative force that expresses antithesis, opposition, and even contrary circumstance.”LIDDELL-SCOTT
My purpose here is not to burden you with linguistic considerations and mere academia. There is a reason why this word is used, and why Paul introduces his thought with “but.”
A MORAL UNIVERSE
We occupy in a moral universe – one in which there are competing influences that are hostile toward one another. Ultimately, we have to do with the corrupting “prince of the power of the air” (Eph 2:2), and the Holy Spirit, who noted for striving with men (Gen 6:3). Each of these spirits employs a message Gal 1:6; 1 Pet 1:12). Each use “words” (1 Cor 2:4,13). Each employs a special “wisdom” that promotes their purpose, or assists in fulfilling their agenda (James 3:15-17).
These messages, words, and wisdom, are not simply different. They are hostile toward one another – so much so, that they cannot be embraced simultaneously. In order to adopt one message, you must reject the other. In order to employ one vocabulary, you must refuse the other. In order to employ one wisdom, you must deny the other. One message is true and the other is false. One set of “words” is right and the other is wrong. One form of wisdom is legitimate, and the other is illegitimate.
WHAT PAUL IS SAYING
Paul has just affirmed that he was not vacillating and indecisive in determining to come to Corinth. Those were characteristics of a competing kingdom from which he had been delivered. He did not purpose “according to the flesh,” being motivated by the Adamic nature, and driven by temporal considerations. Neither, indeed, did he glibly say “Yes” and “No,” tending to alter his plans for mere personal advantage. Such motivations were from the domain of flesh and blood – the world that is perishing, and the flesh that has been summarily rejected by God.
The word “BUT” stands between to alternatives that cannot be reconciled or made to fit together.
This manner of reasoning serves to clarify the truth that makes us free (John 8:32). It expands our understanding by way of contrast. That contrast is so sharp and unbending that the nature of truth itself is confirmed to our hearts. A few examples of the Spirit’s employment of the word “but” will serve to corroborate this observation. In each of the following examples, the contradicting conditions are separated by the word “but.”
☛ Rarely would a person dare to die for a righteous man, BUT God commended His love in Christ dying for sinners (Rom 5:7-8).
☛ We were the servants of sin BUT now, in Christ, we have become servants of righteousness (Rom 6:17-18).
☛ Eye has not seen, ear has not heard, and the heart has not conceived the things God has prepared for those who love Him, BUT God has revealed them to us by His Spirit (1 Cor 2:9-10).
☛ Prior to being in Christ, we were children of wrath, BUT God, who is rich in mercy, in love quickened us together with Christ (Eph 2:3-4), changing our position and status.
Now Paul will affirm his manner of ministry was in accord with the nature of God and the manner of the heavenly Kingdom. His labors were not in competition with God, but were rather together with Him (1 Cor 3:9). He declared a clear and unwavering message.
GOD IS TRUE
“ 18b . . . as God is true . . . ” Other versions read, “God is faithful” NKJV/NASB/NIV/NRSV “God is trustworthy.” NJB The word “true” is taken from the Greek word pisto.j (pis-tos). It is similar to the word that is frequently translated “faith” (pi,stij, pis-tis) , but not identical with it. As used in our text, the word means “trusty, faithful, worthy of trust, to be relied on, dependable, and sure.” THAYER Other lexical definitions are, “trustworthy, faithful, dependable,” FRIBERG “sure, true, unfailing,” UBS and “trustworthy, worthy of credit.” LIDDELL-SCOTT
CHRIST’S WORD
The Lord Jesus made this very statement when declaring the veracity of what He declared: “He who comes from above is above all; he who is of the earth is earthly and speaks of the earth. He who comes from heaven is above all. And what He has seen and heard, that He testifies; and no one receives His testimony. He who has received His testimony has certified that God is true” NKJV (John 3:31-33). The idea is that God’s truthfulness and faithfulness is confirmed in those who receive and rely upon what He has said.
We know God is true by what He has said, which stands any and every test, for God “cannot lie” (Tit 1:2). The same is true of the words of Christ Jesus, whom God sent into the world. The validity of Christ’s word is not to be determined by those who have not received it, but by those who have embraced it.
PAUL’S PREACHING
In this passage, Paul is declaring that his preaching was as faithful as God is true. That is, he did not preach a shaky and unstable Gospel. He calls God to witness concerning the stability of the word that he preached.
Paul was not caught up in faddish preaching – the latest methods and techniques, contemporary buzzwords, and the issues of the day. However valuable such messages may appear to be, they are not what God uses: they are not “the power of God unto salvation.” What he preached was as sure and dependable as God is faithful: “AS God is true . . . ” That is, God is faithful. He never deceives or fails to do what He has promised. The message that Paul preached was in that category. It did not have to be altered or updated, and at no point became obsolete or irrelevant. It did not have to be shaped to fit the culture of the times.
This means that Paul spoke with Lord in mind. He knew what God was doing, and spoke in concert with it. He did not allow himself to be swayed by the will of the people, or what men considered to be timely and crucial. He was primarily the servant of God, not the servant of men (Gal 1:10). His knowledge of God and His will was woven together with a love for Christ and a quest to be found in him not having a righteousness of his own, but that which is from God by faith (Phil 3:9). That is why his preaching was sound, dependable, and unchanging.
Some, looking upon Paul’s unfulfilled commitment to come to Corinth, concluded that he was not dependable, and hence could not be an Apostle. However, Paul made clear to them that his intentions to visit them was subject to the will of God (1 Cor 4:19). Additionally, no such vacillation accompanied his preaching. The message that he declared was the result of knowing the will of the Lord. It sprang from the knowledge of the unchangeable purpose of God.0
A NEED OF OUR DAY
Much of the preaching of our day is unstable, to say the least. If it was not for national holidays and contemporary issues, some men would have little to preach about. The American church would profit from a good dose of godly certainty from the pulpit and the teacher’s desk – something that faith can grasp, and upon which holy lives can be built. We need to hear more messages that reflect the mind of the Lord and declare His purpose. We have had enough preaching that has little or nothing to do with the world to come – a world that is the subject of inspired communication (Heb 2:5)! My heart longs to hear powerful preachers who can call God to witness to their veracity!
OUR WORD TOWARD YOU
“ 18c . . . our word toward you was not yea and nay.”
OUR WORD
“ . . . our word . . . ” Other versions read,“our message,” NIV “for our preaching “for our,” DOUAY and“what we say.” NJB
Paul now focuses upon what he preached – what he proclaimed, his message. He did not travel about as a sort of spiritual problem-solver or counselor. He was not merely a Bible answer man – although he did answer inquiries, bringing the truth to bear upon the difficulties and challenges believers faced.
“Our word” had to do with his message – the essential content of what he declared. Paul referred to this core message in a variety of ways.
☛ The Centrality of the cross: “the preaching of the cross” (1 Cor 1:18).
☛ The announcement of Good News: “the Gospel which I preached” (1 Cor 15:1).
☛ Opening up the mystery:“the revelation of the mystery” (Rom 16:25).
☛ Provision for participation: “the fellowship of the mystery” (Eph 3:9).
☛ The Person and accomplishments of Christ: “the Gospel of Christ” (Rom 15:19).
☛ The beneficent purpose of God: “the Gospel of God” (2 Cor 11:7).
☛ The vicarious death of Jesus: “Christ and Him crucified” (1 Cor 2:2).
☛ A message of sanctifying glory: “the riches of the glory of this mystery”(Col 1:27).
☛ The sin-bearer: “Christ crucified” (1 Cor 1:23).
The weakness of the modern church lies in the absence of a sanctifying, clarifying message. Too often a message is adopted that does little more than promote a group, and set before the people a humanly developed concept, falsely called a “gospel.” There is also an evident propensity for majoring on social issues. I sometimes get the impression that if was not for national holidays, special events, and the daily newspaper, some ministers would have little to talk about. This is not the case with messengers sent from God. That is why Paul says elsewhere, “And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!” (Rom 10:15). The Kingdom of God knows nothing about a messenger that has no message, or preachers that are without a preaching!
Paul’s message was consistent, and was at the root of everything he taught. He built upon a Gospel foundation, always bringing people to the point of considering what the Lord has accomplished in Christ Jesus.
This nucleus message is what he calls “our word.” It was a word so apparent that everyone caught his emphasis.
TOWARD YOU
“ . . . toward you . . .” Other versions read, “to you,” NKJV “which was to you,” DOUAY and“what we say to you,” NJB
Powerful preaching is personal – “toward you.” This does not mean it focuses on purely personal difficulties or challenges. Rather, it takes the things of God and brings them to bear upon the individual. The “record God has given of His Son” is applicable to every person, and it is to insightfully preached with that perspective.
The messengers of God do not bring a message for human evaluation, but one that is to be received and imbibed. The Gospel announces a real Savior that has addressed man’s real need, and provides a real salvation. Any other gospel is really “not another” (Gal 1:6-7).
It ought to be noted that the Gospel does not need to be “applied,” or fortified with anecdotes and illustrations that supposedly make it more personal. The very thought of blending an “everlasting Gospel” (Rev 14:6) with the fluctuating wisdom of men is an absurdity. The Gospel is, in every sense, “toward you.” The insightful preacher knows this, and therefore does not get caught up in impersonal and distracting fads.
NOT YEA AND NAY
“ . . . was not yea and nay.” Other versions read, “was not yes and no,” NKJV “was not, It is, and It is not,” DOUAY “is not both Yes and No,” NJB and “I am not that sort of person. My yes means yes.” NLT
The words “yea and nay,” or “y es and no,” do not mean “positive and negative,” or “blessings and curses.” They rather denote a stable and consistent message. The Gospel is not “Yes” to men, and “No” to women. It is not “Yes” to the Jew, and “No” to the Gentile. It is not “Yes” to the free, but “No” to the bond, or slave. That is why it is written, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Gal 3:28).
There were other messages being submitted to the people – messages that declared “another Jesus,” and offered “another spirit” to be received (2 Cor 11:4). By their very nature, those spurious messages were “sometimes yes,” and “sometimes no.” They were not consistent, and therefore required continual updating, explanation, and application.
In our day, there are gospels that are for men, others for women, and still others for young people. There are gospels that are tailored for single people, others for married people, and even some for those who have been divorced. These are all messages that are “yea and nay.” There is also a gospel of the Holy Spirit, a gospel of the true New Testament Church, and a gospel of prosperity and health. But they are all “Yes and No” messages. They have restricted theological fences around areas that are intended to be open and free, and they have assigned freedom to areas where the Spirit has said “No” (Tit 2:11-12). They are “Yes and No” messages, and consequently cannot be called “Gospel.” They are to be rejected by the people of God.
Because the Gospel deals with an “eternal inheritance” (Heb 9:15), “eternal salvation” (Heb 5:9), “eternal life” (1 John 5:11,13), “eternal glory” (2 Tim 2:10), an “eternal weight of glory” (2 Cor 4:17), “things” that are “eternal” (2 Cor 4:18), and an “eternal purpose” (Eph 3:11), its message cannot be inconsistent, or “sometimes yes and sometimes no.” An “eternal purpose” cannot be implemented by changing means and an unstable message.
What is more, any approach to preaching that relies on the wisdom of this world and the expertise of men will, by that very circumstance, be characterized by change – by “Yes and No.” Such approaches are buttressed by historical findings, statistics, language expertise, psychological principles, motivational technics, and the likes.
However valuable such things may appear, they must not be a part of the message itself. The addition of these things is like leaven that corrupts. It causes men to preach a message that is subject to constant change – “Yes and No.”
Also, there are several valid perspectives of this verse.
☛ Paul’s preaching was in strict harmony with the revealed purpose of God.
☛ He declared a message marked by clarity – one that was not ambiguous.
☛ He did not center in temporal issues, thereby necessitating a message that was constantly changing.
☛ All of his communications, whether oral or in writing, were characterized by unchangeableness and constancy.
THE SON OF GOD, JESUS CHRIST
“ 19a For the Son of God, Jesus Christ . . . ”
Paul now takes us to the heart and the core of his message – “the preaching” that he preached. This will account for the stability and constancy of his message. Everything that he preached was ultimately traced back to Jesus Christ. He was the fundamental premise of his preaching – the primary fact of it. Preaching – any preaching – is only as stable and dependable as its major premise – its basic foundation.
THE IMPORTANCE OF EMPHASIS
What is emphasized in our preaching is our message. To put it another way, preaching takes on the character of its emphasis. All of this may seem rather incidental, and unworthy of mention. However, this is a more critical issue than appears on the surface.
Allow me to recall to your mind some of the varied emphases in the Christian world – emphases that determine the message that is being proclaimed.
☛ AUTHORITY. Emphasizing the strata of official human authority within the church.
☛ CHURCH. The Church emphasis.
☛ ORGANIZATION. The organizational emphasis.
☛ PROBLEM RESOLUTION. The Christ-can-solve-all-of-your-problems emphasis.
☛ PROSPERITY. The prosperity emphasis.
☛ SABBATH. The Sabbath day emphasis.
☛ SECURITY. The eternal security emphasis.
☛ SPIRIT. The Holy Spirit emphasis.
☛ SOUL WINNING. The soul winning emphasis.
☛ WORKS. The works emphasis.
☛ PROCEDURAL. There are also those who emphasis proper procedures: (1 What the church is to be called, (2 What believers are to be called, (3 What the preacher is to be called, (4 What we say when a person is baptized, (5 What “the day of worship” is called, etc.
Some of these may appear rather foolish to you, but there are some professed believers who make such things their stress. They even divide the body of Christ over these issues, forming denominations around these matters.
However, after all of these emphases, and others, have been declared, God has placed the stress upon the Lord Jesus Christ. Remove Him from the theological equation, and all religion topples to the ground, powerless and useless in every sense of the word. Perceive and declare Christ Jesus as the Cornerstone of everything spiritual and theological, and you are tapping into Divine power. You will also experience some degree of variance with, what is called, “Christendom.”
THE EXPRESSION
Here is the embodiment of sound theology: “The Son of God, Jesus Christ.” Here is the avatar of salvation: “The Son of God, Jesus Christ.”
First, this is a redemptive view of the Lord – a description of the “Savior of the body” (Eph 5:23), or “the Lord Jesus Christ our Savior” (Tit 1:4). Elsewhere He is called “the great God and our Savior Jesus Christ.”
Let it be clear, this is how we are to view the Savior: “the Son of God, Jesus Christ.” When I first moved to the Joplin area, the hot topic of discussion among the Bible College students was whether or not Christ was God. It was not uncommon to see tee shirts displaying the words “Jesus is God.” There is, of course, no question about the Savior’s Divinity. He is categorically referred to as “the great God” (Tit 1:4), and His name is “the Mighty God” (Isa 9:6). The Father Himself said to Jesus, “Thy throne, O God, is for ever and ever” (Heb 1:8). When He dwelt among men He was “God with us” (Matt 1:23) and “God manifest in the flesh” (1 Tim 3:16). The debate concerning Christ’s Divinity is a foolish one, for God has left no doubt about that matter.
However, we are saved by Christ's humanity, not His Deity! He died as a Man. He was buried as a Man. He rose from the dead as a Man. He ascended into heaven as a Man. Now He is mediating the New Covenant as “the Man Christ Jesus” (1 Tim 2:5). As the federal head of a new generation, He is “the Second Man” (1 Cor 15:47). In His identity with the fallen race, He is “the Son of man” (Matt 8:20 – this phrase us used 83 times in the Gospels).
The confession of the humanity of Christ is an foundation upon which Divine acceptance is based. “Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world” (1 John 4:2-3). Among other things, this means Jesus was really tempted, really died, really was raised, really ascended into heaven, and was really exalted.
The Son of God
Jesus was uniquely begotten of God (John 1:14,18; 3:16,18; 1 John 4:9), and is therefore called “the Son of God.”
☛ The perception and confession of this is the rock upon which the church is founded (Matt 16:16-18).
☛ This is the very point Satan challenged in Christ’s wilderness temptation (Matt 4:3,6).
☛ When Jesus was tried, this was the issue with his Jewish accusers (Matt26:63; Lk 22:70).
☛ Those who mocked Him when He was on the cross challenged Him on this very point (Matt 27:40,43).
☛ This is the fact perceived by a certain centurion when Jesus died (Matt 27:54).
☛ The very Gospel itself is called “the Gospel of Jesus Christ, the Son of God” (Mk 1:1).
☛ When Jesus invaded the world of darkness during His ministry, unclean spirits confessed this truth (Mk 3:11; Lk 4:41).
☛ When Gabriel announced to Mary that the Savior was to be born through her, he said He would be called “the Son of God” (Lk 1:35).
☛ John the Baptist bare record that Jesus was “the Son of God” (John 1:34).
☛ After healing a man born blind, Jesus asked him “Dost thou believe on the Son of God?” (John 9:35).
☛ John wrote His gospel that we might believe “Jesus is the Christ, the Son of God” (John 20:31).
☛ This is the truth that, when confessed, qualified the Ethiopian eunuch to be baptized (Acts 8:37).
☛ When Saul of Tarsus was converted, this is the message that he immediately began to preach: “that He is the Son of God” (Acts 9:20).
☛ When Jesus was raised from the dead, He was “declared to be the Son of God with power” (Rom 1:4).
☛ God dwells in the person who confessed this truth, and that person dwells in God (1 John 4:15).
☛ The person who believes that “Jesus is the Son of God” overcomes the world (1 John 5:5).
☛ The Gospel is referred to as “the record God that God gave of His Son” (1 John 5:10).
I hardly see how anything can be emphasized more strongly.
Jesus was not, as some theology affirms, “the eternal Son of God.” There was a unique juncture in time when He was “begotten.” Scripture states it this way, “Thou art My Son, this day have I begotten Thee” (Heb 1:5). This was true when He was born of Mary. It was also true when He was raised from the dead. As it is written, “God hath fulfilled the same unto us their children, in that He hath raised up Jesus again; as it is also written in the second psalm, Thou art My Son, this day have I begotten Thee” (Acts 13:33). In His birth He was begotten to be identified with the ones He came to save, and to ultimately die in their stead. In His resurrection He was begotten to return to heaven and ever live to intercede for those coming to God through Him, saving them “to the uttermost” (Heb 7:25).
“The Son of God” refers to Christ’s Manhood – an identity that was essential to the salvation of men. Since the fall came by a man (Adam), the recovery from that fall must also come from a man (Rom 5:12-19). As it is written in the book of Hebrews, “Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy Him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage” (Heb 2:14-15).
The humanity of the Savior required a remarkable condescension – beyond all human comprehension. The time when “the Word became flesh” (John 1:14) is referred to as the Savior emptying Himself, OR MAKING Himself “of no reputation” (Phil 2:7). Technically, He did not cease to be God, for that was His inherent nature. However, He sheathed His Deity, refusing to use it to assist Him in being tempted, suffering, and laying down His life a ransom for many. Instead of being framed, as it were, with Deity, He “took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross” (Phil 2:7-8).
Jesus did not overcome Satan as God, but as a man – “the Man Christ Jesus.” Had He defeated the devil as God, it would not have been applicable to men. In such a case, it would only have counted for Himself. Further, He did this as the Man ordained by God for that task.
All of this is involved in Jesus being “the Son of God.” In my judgment, the modern church has not done well in their proclamation of this pivotal truth.
Jesus
Whereas the Savior was known as “the Word” prior to His incarnation (John 1:1,14), He was known as “Jesus” when coming into the world. That was His human name. The angel of the Lord appeared to Joseph, making known the manner of child that was to be birthed by Mary, his wife. He strictly charged Joseph, “thou shalt call His name JESUS: for He shall save His people from their sins” (Matt 1:21).
The name “Jesus” means “Jehovah is salvation,” and is the Greek form of “Joshua.” Just as Joshua led the people into the promised land (John 1:2-3), so the Lord Jesus “will save His people from their sins,” leading them to glory to possess their promised inheritance (Heb 2:10).
Whereas the term “Son of God” emphasizes the One who send the Savior into the world, “Jesus” emphasizes the ones with whom He was identified (Heb 2:14). As one of us, He would lead us. He would gain the victory as a Man, represent us before the Father as a Man, intercede for us as Man, and bring us to glory as a Man. Therefore, it is “That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth” (Phil 2:10).
Christ
“Christ” means “the Anointed,” and is the equivalent of the Old Testament word “Messiah” (Dan 9:25-26). The Lord Jesus is “THE Christ” (Matt 16:16,20; 26:63; Mk 8:29; 14:61; Lk 3:15; 9:20; 22:67; John 1:20,41; 3:28; 4:29,42; 7:41; 10:24; 11:27; 20:31; 1 John 2:22; 5:1). He is uniquely anointed as the solitary hope of humanity. He is the “nail” that was fastened in “sure place,” upon which everything was suspended (Isa 22:22-25).
☛ If anyone was going to “save His people from their sins,” He would have to do it (Matt 1:21).
☛ If the sin of the world was going to be taken away, He would have to do it (John 1:29).
☛ If the devil was going to be destroyed, He would have to do it (Heb 2:14).
☛ If the principalities and powers that held humanity captive were to be destroyed, He would have to do it (Col 2:15).
☛ If the sins of the world were going to be laid on anyone, it would have to be Him (Isa 53:6).
☛ If anyone was going to bear our sins in His body, it would have to be Him (1 Pet 2:24).
☛ If anyone was going to be “made sin for us,” it would have to be Him (2 Cor 5:21).
☛ If anyone was going to be “made a curse for us,” it would have to be Him (Gal 3:13).
☛ If anyone was going to bring us to God, He would have to do it (1 Pet 3:18).
☛ If anyone was going to bring the sons to glory, He would have to do it (Heb 2:10).
☛ If anyone was going fully please God, it would have to be Him (Isa 53:11; Matt 3:17).
☛ If anyone was going to lay down His life, and take it up again, it would have to be Him (John 10:17-18).
☛ If anyone was going to be “tempted in all points as we are,” it would have to be Him (Heb 4:15).
☛ If anyone was going to build the church, it would have to be Him (Matt 16:16).
☛ If anyone was going to effectively intercede for those coming to God, it would have to be Him (Heb 7:25).
☛ If anyone was to bare our griefs and carry our sorrows, it would have to be Him (Isa 53:4a).
☛ If anyone was going to be stricken, smitten of God and afflicted, it would have to be Him (Isa 53:4b).
☛ If anyone was going to be “wounded for our transgression,” it would have to be Him (Isa 53:5a).
☛ If anyone was “bruised for our iniquities,” it would have to be Him (Isa 53:5b).
☛ If the chastisement of our peace was going to be placed on anyone, it would have to be Him (Isa 53:5c).
☛ If we were going to be healed by the stripes of anyone, it would have to be the stripes that fell upon Him (Isa 53:d).
The hopes of the world were totally dependent upon one Man – one Messiah – One Christ – one Anointed One. The prophets told us this was the case. Foreseeing the time of the Christ Isaiah wrote, “And a man shall be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land” (Isa 32:2). That “Man” is the one anointed by God (Acts 10:38) – the Christ.
If you want to receive something from God, it has to come from Christ. If you want God to receive you, it has to be through Christ. If you want to come to God, it has to be through Christ.
Jesus is not our Christ, but God’s Christ – His “Anointed One.” He is therefore called “the Christ of God” (Lk 9:20), “the Lord’s Christ” (Lk 2:26), and “His Christ” (Acts 4:26; Rev 11:15; 12:10). The Lord Jesus is God’s “chosen” (1 Pet 2:4) and “elect” (1 Pet 2:6) – the solitary Person charged with the responsibility of bringing the sons to glory.
The “Christ” is the only one who can save. The church cannot save us. The Law cannot save us. The wisdom of men cannot save us. Rules and disciplines cannot save us. Jesus is “THE Christ” – the ONLY one who is anointed and sanctioned to accomplish salvation. If our preaching and teaching leads people to any other conclusion, they are skewed in the wrong direction, are off center, and are in every way powerless.
“The Son of God, Jesus Christ” is the hub of sound doctrine and the core of all acceptable preaching. All “sound doctrine” – every syllable of it – is founded upon Christ. Once again, let me emphasize that these terms refer to Christ’s humanity. They apply to Him AFTER He entered into the world, being applicable now, and in the world to come. His identity with us is as one of us – both now and then.
The frequency of these references are shown below.
☛ “Son of God” – 47 times.
☛ “Son of the Living God” – 2 times.
☛ “Son of the Highest” – 1 time.
☛ “Son of the most high God” – 1 time.
☛ “Son of the Blessed” – 1 time.
☛ “Only begotten Son” – 4 times.
☛ “His Son” – 14 times.
☛ “His Son Jesus” – 7 times.
☛ “His own Son” – 2 times.
☛ “His dear Son” – 1 time.
☛ “The Son” – 13 times.
☛ “Beloved Son” – 7 times.
☛ “My Son” – 3 times.
☛ “A Son” – 2 times.
☛ “Son of Man” – 88 times.
☛ “Jesus” – 980 times.
☛ “Christ” – 555 times.
PREACHED AMONG YOU
“ 19b . . . who was preached among you by us, even by me and Silvanus and Timotheus . . . ”
Paul now extends himself to remind the Corinthians of the substance of his preaching. They had not been subject to spiritual fluff, and therefore their meager spiritual condition was inexcusable. Paul had not preached himself, and therefore it was absurd for them to be questioning His Apostleship and doubting what he had said. He had preached the message through which God works – the message that is “the power of God unto salvation” (Rom 1:16). If, therefore, their views and conduct were deficient, it was owing to their own unbelief, not the Gospel that Paul preached. Later he will confirm this by saying, “You are not restricted by us, but you are restricted by your own affections” NKJV (2 Cor 6:12).
WHO WAS PREACHED
“ . . . who was preached among you . . . ” Other versions read, “whom we proclaimed among you,” NRSV “whom we were preaching,” BBE “who has been preached.” DARBY
Paul now comes to the heart of his argument. “The Son of God, Jesus Christ,” was the sum and substance of His preaching. His purpose was to clarify and expound Christ Jesus and His accomplishments. It is as though everything he declared was in a sort of mathematical column, the sum of which was Jesus. In other words, everything that he preached was immediately associated with Jesus, and nothing that he preached was disassociated from Him.
☛ Philip went down to the city of Samaria and “preached Christ” (Acts 8:5).
☛ When converted, Saul of Tarsus “preached Christ in the synagogues, that He is the Son of God” (Acts 9:20).
☛ Paul told the Corinthians he “preached Christ and Him crucified” (1 Cor 1:23).
☛ Early in the history of the church, the Apostles “ceased not to teach and preach Jesus Christ” (Acts 5:42).
☛ In Thessalonica, Paul opened and alleged “that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ” (Acts 17:3).
☛ Later Paul will reaffirm to the Corinthians, “we preach not ourselves, but Christ Jesus the Lord” (2 Cor 4:5).
☛ Paul referred to the Gospel as “the preaching of Jesus” (Rom 16:25).
☛ Paul told the Ephesians that he preached “the unsearchable riches of Christ” (Eph 3:8).
☛ Proper preaching is said to be “Christ,” who in us constitutes “the hope of glory” (Col 1:27-28).
☛ Paul came “preaching the Gospel of Christ” (2 Cor 10:14).
Here is something that cannot be overstated: proper preaching centers in, and finds its summation in, the Lord Jesus Christ! It is wrong to preach anything that detracts from Christ, distorts our view of Him, or makes Him seem irrelevant. If we end up talking about anything more than Jesus, or placing our stress upon anything other than Jesus, we are immediately on the broad road that leads to destruction.
Ponder some of the things that are said of Christ. It will confirm that every good and perfect gift, and all blessing, hinges upon Him, and Him alone.
☛ HE IS OUR LIFE. “When Christ, who is our life, shall appear, then shall ye also appear with him in glory” (Col 3:4).
☛ HE IS OUR HOPE. “To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory” (Col 1:27)
☛ THE WAY, TRUTH, AND LIFE. “I am the way, the truth, and the life: no man cometh unto the Father, but by me” (John 14:6).
☛ OUR WISDOM, RIGHT-EOUSNESS, SANCTIFICATION, AND REDEMPTION. “But of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption” (1 Cor 1:30).
☛ OUR PEACE. “For He is our peace, who hath made both one, and hath broken down the middle wall of partition between us” (Eph 2:14).
☛ THE BREAD OF LIFE. “And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst” (John 6:35).
☛ OUR PROPITIATION. “And He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2).
☛ THE LIGHT OF THE WORLD. “Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life” (John 8:12).
☛ THE MEANS OF ENTRANCE. “I am the door: by Me if any man enter in, he shall be saved, and shall go in and out, and find pasture” (John 10:9).
☛ OUR SHEPHERD. “I am the good Shepherd: the good Shepherd giveth his life for the sheep” (John 10:11).
Those who emphasize a religious movement, however cherished it may be, are wrong. Those who place the stress upon the responsibilities of believers are not emphasizing the proper thing. If God has placed the accentuation upon Jesus, referring to the saving message as “the record He has given of His Son” (1 John 5:10-11), and “the Gospel of Christ” (Rom 1:16), who is the person who will dare to place the accent on anything or anyone else? Such a person is in eternal jeopardy!
Salvation can be no more sure to us than our perception of the Person of Christ. If we do not see Jesus clearly, we cannot have a proper view of salvation. Everything pertaining to life and godliness fits within the context of Jesus. Jesus Himself is the embodiment of the truth (John 14:6). It is He Himself who sheds light on everything else, whether Moses, the Prophets, the Gospel, or Apostolic doctrine.
If it is true that “the fulness of the Godhead” dwells “bodily” in Christ, and that this arrangement has “pleased” the living God (Col 1:17; 2:7), then nothing from God can be received apart from Christ Jesus.
All theological ignorance and error springs from a misapprehension of Christ. As strong as it may appear, you cannot be wrong in your doctrine unless you are wrong about Jesus. For example, distorted views of the return of Jesus come from a distorted view of the Person of Jesus. Erroneous conceptions of what is entailed in salvation are the result of erroneous views of the Captain of that salvation. Flawed views of the church are the offspring of flawed views of the One who is building that church.
Religious human tradition is developed when truth is separated from Jesus. It is Jesus Himself, or the view of Him that is gendered by faith, that breathes life into theology. Any religion, however cherished it may appear, that does not have its locus in the Person and accomplishments of Jesus, is dead. It cannot free us from sin, or bring us to God. It cannot foil the Tempter or obtain the blessing. It cannot rescue us from the power of darkness, or put us into the kingdom of God’s dear Son.
You might say there are three cardinal points to sound theology. “The Son of God,” “Jesus,” and “Christ.”
BY US
“ . . . by us, even by me and Silvanus and Timotheus . . . ”
There is perfect consistency in the preaching of these three men.
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