Practical Christianity – Speaking to Christians and speaking to ‘outsiders’ – Using spiritual discrimination

The ‘template’, ‘model’ or ‘example’ outlined in the previous post as to how Paul dealt with a particular problem in the Corinthian assembly, is one that can be adopted by Christian leaders or mature Christians, but only when they are teaching or advising fellow Christians. Why? Because Paul’s approach is firmly based on theology – on knowledge and perception down from the Breath of God, and as Paul explained early in his letter, ‘outsiders’ are unable, of their own natural power, to receive and be persuaded of this spiritual knowledge. For them such knowledge is foolishness and dull, they are blind, deaf and unresponsive to it. So there is no point in using or appealing to such knowledge as a basis for the behaviour of ‘outsiders’. Knowledge down from the Breath of God is distinctive knowledge that only Christians can begin to receive and be persuaded of to the point of obedience. Therefore aside from the gospel, such knowledge forms a base for Christian behaviour, not for ‘outsiders’.

In order to construct a ‘model’ as to how Paul approached ‘outsiders’ we can look to Acts 14 v 8– 20 and Acts 17 v 16 – 34. Paul’s main approach was to present the gospel to Jews in their synagogue on the Sabbath and then to those brought forth by God. But in Acts 14 he and his companions were about to be worshipped as ‘gods’ after healing a man, so he defended and explained himself. In Acts 17 Paul spoke not only in the synagogue, but in the marketplace as well – which was a kind of ‘speakers corner’ – a place for public speakers. Then he was invited to speak about his message by Gentile philosophers who loved to debate. In the gospels, Jesus warned his disciples to be careful what they said to ‘outsiders’: ‘“Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet and turn and tear you to pieces”’ (Matthew 7 v 6 NIV). When he spoke to those outside of the synagogue, he did so in parables, reserving the interpretation and explanation of them for his close disciples.

In other words, when it came to declaring the gospel, Christians are encouraged to use ‘spiritual discrimination’ – to be aware of who they are talking to and to limit what they say to ‘outsiders’, so that they give them the easier to digest ‘milk of the word’ – the gospel. Paul tended to find a common theme between the gospel message and those he was speaking to. For religious-minded Jews he would use the Hebrew Scriptures. For Jewish and Gentile ‘outsiders’ he would use whatever common theme he could find, – such as the worship of an unknown god. He also appealed to providence and used logic and reason to lead to an explanation of Jesus as the deliverer being resurrected and returning as Judge, so as to exhort his listeners to turn around in repentance and faith. Thus, as we shall see in chapter 9 of I Corinthians: ‘To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. 21 To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law. 22 To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some’ (I Corinthians 9 v 20 – 22 NIV). But he did not engage in continued philosophical debate with ‘outsiders’ who rejected the gospel, because as we have seen, the power of God lies in the word of the Messiah crucified. Rejection of this meant no further discussion.

I am aware that this approach is quite different from many popular approaches to evangelism. But I propose that many modern approaches to evangelism and ‘outreach’ fall into the same trap that the Corinthians had fallen into – namely the use by Christians of worldly principles, methods and values – which Paul has criticised in the early chapters of this letter. However, I do not want to go into another lengthy aside about evangelism at this point. I merely want to point out that the example of the approach that Paul is using in this letter, which Christian leaders can use as an example, is an only an approach for instructing Christians.

Practical Christianity – Countering the Problem of Division – Christian leaders and the power of the cross of the Messiah [8] – Personal testimony as evidence supporting this basic theology (I Corinthians 2 v 1 – 5)

In dealing with the practical problem of divisions and splits within the Corinthian Christian assembly, Paul has turned to basic theology to say that God is confounding worldly wisdom when it comes to the word of the cross of the Messiah. Rather than using eloquent influential, charismatic promoters and big campaigns, God is selecting people that ‘outsiders’ see as weak and poor. God is using what seems to be the foolishness of merely stating the word of the cross, often in a faltering or hesitant way, as the means of His power. Paul has pointed to the Corinthian assembly itself as evidence – not many of them are rich, successful social influencers.

Paul continues by pointing to himself as a Christian leader as evidence. ‘I am coming towards you brothers, not coming down from excellence of speech or wisdom, proclaiming to you the evidence of God, 2 because I continued to decide not to be knowing anything among you if not Jesus the Messiah and him having been crucified. 3 I, within weakness, fear and much trembling, became strengthened towards you, 4 my speaking and proclamation not within persuasive, enticing, wise and clever words, but within separation away from it demonstrating and showing the Breath and power 5 so that your persuasion to the point of obedience was not within human wisdom, but within the power of God’ (I Corinthians 2 v 1 – 5). Paul admits that he is not a great orator, not a naturally persuasive speaker, and not skilled in using enticing, clever words. Rather he spoke the word of the cross to them in fear, weakness and trembling. ‘Outsiders’ would not have regarded him as a successful ‘front man’ that they could employ to persuade people. But Paul chose to speak despite his fear, weakness and faltering manner because he decided to be knowledgeable only of Jesus and the cross when he was among them. His fear, weakness and faltering manner may seem to be a recipe for failure, but on the contrary, what he said became strengthened. What he said was not strengthened through worldly skill and wisdom but separated away from it and this demonstrated and showed the Breath and power of God. (Most translations use the word ‘Spirit’ of even ‘Holy Spirit’ here, but the original Greek word – ‘pneuma’ – means ‘breath’. In this case it is capitalised – Pneuma’ – to refer to the ‘Breath of God’). The Corinthian Christians were clearly not persuaded of the word of the cross by Paul’s creative, astute, enticing eloquence or charisma. Rather Paul’s faltering, weak, and by worldly standards ineffective announcement of the word of the cross was made strong by being separated away from worldly eloquence, persuasive speech and wisdom in a demonstration and show of the Breath and the power of God. This has major practical implications with regard to how Christians think about and engage in evangelism, outreach and so on. But Paul is mentioning this basic theology in order to address the division and partisanship within the Corinthian Christian assembly and its leaders.

Practical Christianity – Countering the Problem of Division – Christian leaders and the power of the cross of the Messiah [7] – Evidence supporting the basic theology (I Corinthians 1 v 26 –31)

Faced with the practical problem that the Corinthian Christians were divided and partisan, Paul has placed his focus on Christian leaders and exhorted them to be properly adjusted within the same understanding and within the same knowledge and opinion, (I Corinthians 1 v 10). He has then turned to basic theology that initially seems to be theoretical and abstract. He has stated that the power of God is in the word of the cross the Messiah being announced or stated and that ‘outsiders’ see this as dull and absurd foolishness, and that many trip up and stumble. ‘Outsiders’ would tend to enlist powerful, charismatic, wealthy, eloquent, persuasive people to organise big campaign rallies to promote the message to attract and persuade followers. But Paul says that God is confounding such worldly wisdom.

Paul now asks his Christian readers to look at their own summons from God as evidence of what he is saying. ‘Therefore consider your summons brothers, because not many skilled and wise down from the flesh, not many powerful, not many of noble birth. 27 But God is selecting the dull and stupid of the orderly arrangement of the world in order that He is putting to shame the skilled and wise. 28 God is selecting the weak of the orderly arrangement of the world, in order that He is putting to shame the strong. God is selecting those without family in the orderly arrangement of the world, the outcasts and despised, the non existent, so that He has started and is continuing to render the existent entirely idle, 29 so that all and every kind of flesh cannot boast in the face of God’, (I Corinthians 1 v 26 – 29).

What are Christians like? Are they made up of the rich and powerful people of the world? Are they mainly educated philosophers and intellectuals? Are they ‘social influencers’ and celebrity trend-setters? Are they business and media magnates in positions of power and influence? Are they successful entrepreneurs? Are they world-renowned orators, or propaganda and advertising moguls who influence how people think? No doubt there are a few of these. But by enlarge, Christians summoned by God are not made up of these kinds of successful people who are often valued and admired in worldly terms. Just the opposite. In worldly terms Christians tend to be seen as weak, dull, foolish, outcasts. They are often despised or simply not noticed or acknowledged – as if they did not exist. In this way God is putting the standards and values of the world to shame, confounding its wisdom and overcoming the strong. God is thereby starting to render idle the arrangement that currently exists. Why? So that no one of any ethnicity, class or status will be able to boast in front of God.

In contrast to this worldly perspective and evaluation, Paul states the position of Christians in theological terms. ‘But from out of Him you are within Jesus the Messiah who has become our wisdom away from God, and also in addition, judicial approval, a process of being set apart and full ransom in order that 31 as it is written, ‘The boasting is boasting within the Master’, (I Corinthians 1 v 30, 31). ‘Outsiders’ belonging to the worldly arrangement tend to have little or no regard for the word of the cross of the Messiah. They tend to perceive this gospel and Christians who are persuaded of it, as foolish, but as a result of God’s summons, Christians are placed within the Messiah and the Messiah is their wisdom away from God. Christians have godly wisdom that ‘outsiders’ are not persuaded of. More than this, Christians have judicial approval and are now within a process of being set apart from the worldly order to obtain full ransom – complete ‘buying back’, or ‘redemption’ to a position of divine favour. So do Christians boast of their own skills and abilities, do they proclaim their own cleverness and insight? Not at all. They do indeed boast, but they do so within the Master, the Lord, their Messiah, not within and of themselves.

Practical Christianity – Countering the Problem of Division – Christian leaders and the power of the cross of the Messiah [6] – Summarising the result of this basic theology (I Corinthians 1 v 23b –25)

Faced with the practical problem that the Corinthian Christians were divided and partisan, Paul has called for unity of knowledge and understanding. He has then turned to basic theology that may initially seem to be rather theoretical and abstract. He has stated that:

The Messiah is not divided

Christian leaders have different roles, gifts and abilities

But he has called for them to be properly adjusted within the same understanding and within the same knowledge and opinion

There is division, but it is between ‘outsiders’ and Christians, not between Christian leaders or Christians

‘Outsiders’ are naturally blind to unseen spiritual realities

This blindness leads them to adopt ineffective means if they attempt to try to know God

The power of God is in the word of the cross the Messiah being announced or stated.

For ‘outsiders’ this is dull and absurd foolishness

What is the practical result of announcing or declaring the cross of the Messiah, perhaps even in a faltering, stuttering way? Such an announcement is ‘indeed, a Jewish snare, a rock causing them to trip up and stumble; and to Gentiles, dull, absurd, stupidity. 24 But to those summoned, both Jews and Greeks, [it is] the anointed power of God 25 because the absurd dullness of God is wiser than men and the weakness of God stronger than men’, (I Corinthians 1 v 23b – 25). With regard to the way in which Jews had naturally come to think and reason, the announcement of the cross of the Messiah was a snare or trap, a rock on the path that caused them to trip up. For Gentiles and their natural way of thinking, the announcement of the cross seemed to be dull and unworthy of their attention, or to be absurd to the point of stupidity, and they therefore dismissed it.

Yet God summons some to salvation from out of both Jews and Gentiles, and the declaration of the cross of the Messiah proves to be the power of God for them. Those who are summoned by God are not persuaded by clever logic, eloquent speeches, or by any ‘razzmatazz’ surrounding its presentation, but by its declaration – the means that God has chosen in His wisdom. Thus the dullness of God is wiser than men, and the weakness of God more powerful than men. By the plain, unadorned, sometimes faltering declaration of the cross of the Messiah, those who are summoned are effectively persuaded to the point of obedience and placed as adopted sons in God’s household.

The power of God does not reside in clever, witty presentations, creative attention-grabbing approaches to evangelism, advertising campaigns, popular music and entertainment, or big production values. It does not reside in being able to articulate and debate the profound logic of highly educated philosophers. The power of the word of the cross of the Messiah does not reside in being able to provide supportive evidence from Christian Apologetics, philosophy, psychology or comparisons with other religions. Nor does it reside in demonstrations of extraordinary signs and portents. Miracles, wonders and signs, eloquent speeches, clever propositions, convoluted logic and profound concepts hinder the power of the word of the cross of the Messiah. For example people may be attracted by the ‘razzmatazz’ or the ‘entertainment’ rather than by the word of the cross of the Messiah.

Practical Christianity – Countering the Problem of Division – Christian leaders and the power of the cross of the Messiah [5] – The evidence supporting Paul’s answer to his question (I Corinthians 1 v 22 – 23a)

Paul has introduced the basic theological principle that ‘outsiders’ – be they Jews or Gentiles – are ‘naturally blind’ to the unseen realm of spiritual realities. This means that in their darkened knowledge, understanding and reasoning ‘outsiders’ seek to know or find God by worldly means such as philosophy or science. If they were leaders of a Christian assembly they would tend to promote the cross of the Messiah through clever, attractive, eloquent and persuasive means – they would act like advertising promoters. But the power of God is in the word, in the declaration or announcement of the cross of the Messiah, even when such a declaration lacks eloquence or the speaker lacks charisma. But ‘outsiders’ consider this simple declaration to be dull, ineffective and foolish.

What is the evidence that Paul is correct? Paul presents general examples as supporting evidence. ‘Since Jews are now asking for signs and Greeks are inquiring for wise and clever resolutions, 23 we however are proclaiming the Messiah having been crucified’, (I Corinthians 1 v 22, 23a). The practical result of this basic theology can be seen. Jews, whom God gave up to their own darkened and empty reasoning at the time of the Babylonian Captivity, are now asking for signs. They require miracles and portents before they will be persuaded of the cross of the Messiah. Greeks, (another term for Gentiles or non-Jews), are seeking answers and resolutions to questions about the unseen spiritual realm within human wisdom, by means of clever logic and reasoning. In Paul’s time that meant philosophy like that of the Epicurian Philosophers on Mars Hill who loved to debate, (Acts 17).

Paul is looking at this theological principle within the context of Christian leaders. In the phrase ‘we however’ Paul is contrasting Christian leaders with ‘outsiders’. By the word ‘we’ Paul means the Apostles, Evangelists, teachers and leaders who were proclaiming and heralding the Messiah crucified. They were simply declaring this good news because within the wisdom of God ‘the word spoken of the cross… is the power of God’, (verse 18). The power of God lies within this word being declared. Thus Paul accepted the invitation by the Epicurian Philosophers to declare the gospel. But it is also why Paul did not engage in philosophical debate with them. It is why, as some of them began to sneer at the idea of the resurrection, Paul walked away, having faithfully and successfully announced the basic concepts of the gospel. (Acts 17).

Practical Christianity – Countering the Problem of Division – Theological considerations – Christian leaders and the power of the cross of the Messiah [2] (I Corinthians 1 v 18)

Paul is going back to basics. He is establishing some basic principles that are relevant to the problems of division in the Corinthian fellowship, and his initial focus is on Christian leaders. He says that different Christian leaders have different skills, gifts and roles but there is unity within the Messiah. His own calling is not to baptise but to announce the gospel. He states that lack of eloquence or charisma is not detrimental to the power of the cross of the Messiah. On the contrary, eloquent use of clever words and charismatic presentations undermine the power of the cross of the Messiah. Such eloquence and ‘slickness of presentation’ takes away the power of the cross of the Messiah.

Understanding and applying this principle is of profound practical importance for Christians engaged in ‘outreach’, ‘evangelism’, ‘missionary’ work and preaching. This theological principle fundamentally impacts the way in which such endeavours are approached and implemented. Paul is going to develop and explain this basic theological principle in this and the next chapter of I Corinthians in particular. I will try to carefully follow what he says because his teaching is intended to lead Christians towards specific practical behaviours and attitudes.

Why do eloquence and clever persuasive words undermine what is spoken of the cross? Paul works through the theology to explain the reason for his statement at the end of verse 17. He goes on to say, ‘Because the word spoken of the cross is absurd and dull to those who are being completely cut off, but to us, those who are being delivered, it is the power of God’, (I Corinthians 1 v 18). When it comes to ‘outsiders’ who are being completely cut off from the Kingdom and who remain engaged and immersed in worldly values, perspectives and schools of thought, what is spoken of the cross is absurd and dull. We see an example of this in Acts 17 v 18ff where a group of philosophers who loved to debate about new trends of thought invited Paul to explain his teaching. Paul accepted their invitation and began to announce the gospel. But as soon as he mentioned the resurrection from the dead some of them began to sneer. They considered the idea of the resurrection to be absurd. I am sure that most Christians have met with similar reactions from outsiders. Perhaps when faced with such a reaction, many Christians have tried even harder to present the gospel in a more persuasive way. But what was Paul’s reaction? Did he engage in more intense debate? Did he repeat his message in a more passionate way? Did he engage in various techniques of persuasion? Did he devise clever arguments and propositions in an effort to oppose and undermine the perspective of these philosophers? He did none of these things. Rather he left the debate and a few of the listeners who were being persuaded of the gospel followed him in order to learn more. Understanding the basic theological principle, or doctrine, that Paul presented in verse 17 helps us to understand why Paul reacted in the way that he did here in Acts 17.

Those who are being completely cut off from the Kingdom separate themselves away from the word of the cross of the Messiah because they consider this word to be absurd or just plain dull. In their darkened, natural worldly way of thinking they dismiss the word of the cross of the Messiah and prefer to carry on within their own perspective. This polarising division is revealed in this manner:

Outsiders see the word of the cross as dull and absurd, but,

To those who are being delivered, the word spoken of the cross is the power of God

The power of God is revealed within the word spoken of the cross itself, rather than the manner in which it is presented. The power of God is inherent in the word of the cross of the Messiah itself.

Practical Christianity – Countering the Problem of Division – Theological considerations – Christian leaders and the power of the cross of the Messiah [1] (I Corinthians 1 v 17)

‘… the Messiah is not sending me to baptise, but to announce and proclaim the good news, and not within wise words and eloquence, so that the cross of the Messiah is not emptied of its power’ (I Corinthians 1 v 17). Paul has begun to look at Christian leaders. He began to do this in verse 10 with respect to splits and divisions between them. He has called for the Christian leaders in the Corinthian assembly to be properly adjusted within the same understanding and within the same knowledge and opinion. He then looked at the top or ‘head’ of Christian leadership, namely the Messiah and pointed to the unity of the Messiah (verse 13). Then in verse 14 he introduces the concept of diversity of gifts, tasks and roles within the leaders of the assembly. He says that he is thankful that he had not baptised many of them and thereby added to their divisions and disputes. Baptism is not Paul’s primary role as a Christian leader. So he then turns to what is his primary role, namely proclaiming, heralding or announcing the good news concerning the Messiah.

He may seem to be moving completely away from the problem of division, partisanship and sectarianism within the Corinthian leadership and assembly but this is not the case. Rather, Paul is going back to basics. He is going to establish some basic principles that will prove to be relevant to these problems of division. Going back to basics means stating some theology, some theological principles or doctrines, if you will. These theological statements and principles will then be ‘worked through’ in a logical way to create practical conclusions that can be applied to very real problems.

His initial focus is on Christian leadership – on Apostles and Evangelists, and on Teachers and Pastors – on Elders. In order to explain the relevant basic principles, Paul turns his attention to his own primary calling, which is to announce the gospel. How did Paul herald the gospel? If Christian leaders adopt worldly ideas and values when it comes to heralding the good news they may well think of effective organisation of some kind of campaign, skilled use of various media outlets, appointing attractive presenters and using rousing, eloquent speakers who are adept at using techniques of persuasion. But this was not what Paul was like, in fact, he was just the opposite. Because his writing is impressive and eloquent we might think that Paul was also a great orator, an impressive, eloquent, clever and charismatic public speaker, skilled in the art of persuasion. But he says that this was not the case. He had not come declaring the good news within wise words, eloquent speech and clever persuasion. Christians adopting worldly ideas and values might have concluded that this was a weakness or failing on the part of the Apostle. Certainly this was how many ‘outsiders’ might have perceived the situation.

But Paul takes the opposite position. He does not see this as weakness but as strength. How can this be? In the last part of this verse he explains what he means by introducing a theological principle. He says,

If he was an eloquent and clever orator,
Then the cross of the Messiah would be emptied of its power

Practical Christianity – Countering the Problem of Division – The role of theology (I Corinthians 1 v 17)

Paul did not consider baptising people to be part of his calling by God. Rather, his primary calling was to announce and proclaim the gospel, and in Acts of the Apostles we read that the Messiah sent him primarily to herald the gospel to Gentiles or non-Jews. By introducing this change of theme, namely the announcing of the gospel as opposed to baptism, Paul introduces a major theological theme that he is going to explain and reason through to its logical conclusion. It is important to note that Paul bases his approach to practical day-to-day Christian matters in spiritual knowledge and understanding. Paul is going to explain why he takes this seemingly theoretical approach when it comes to practical day-to-day matters. What he is going to say has a fundamental impact on the way that Christians declare the gospel to ‘outsiders’, on their approach to evangelism or ‘outreach’, as well as impacting on how Christians are encouraged behave. His approach affects the Christian’s choice of behaviour, speech and attitude and the dynamic process by which Christians put godliness into effect day-by-day.

Some Christians dislike theology. They find it hard work, difficult to comprehend and sometimes they find it to be divisive and the cause of arguments. Some see theology and doctrine as being merely theoretical and therefore of little practical use in day-to-day life. Some Christians prefer to look to the general ideals of an external moral code and a social conscience, and they couple this with the concept of God’s forgiveness through Jesus if they fall short of these ideal standards. Some Christians would much rather focus on their experiences of the presence and love of God, on seeking a sense of victory and/or transcendence such that they experience being filled with the Holy Spirit and/or the receiving of spiritual gifts. Some Christians to get straight to practical matters, to ‘get going’ and get things done. They want to be involved in social projects or charity work, to help with church youth group or other activities, to get involved in church projects such as coffee mornings, toddler groups, outreach activities, maintaining the church website and so on. They want to engender a sense of group cohesion, commitment and purpose.

But if we are Christians who desire to follow the Apostles as delegated authorities of our Master the Messiah, then we need to stay with what Paul has to say here in his letter to the Corinthian Christians with regard to their problems. We are best advised to let him take the lead so that we approach our day-to-day lives as Christians in the correct and balanced way, because this is also the Apostle’s concern.