Practical Christianity – Countering the Problem of Division – Those pertaining to the realm of Breath (I Corinthians 2 v 14 – 16) [2]

Paul continues to explore and unify the theology of the polarising differences between ‘outsiders’ who do not welcome the Breath of God that reveals God’s wisdom, and the man who pertains to the realm of Breath – the Christian. (The singular male tense is used here – ‘man’, ‘he’, ‘his’. The reference is to all Christians but especially to those teaching and/or leading, which in Scripture is a male role). ‘But he pertaining to the realm of the Breath is scrutinising and investigating everything, however he himself is being scrutinised under no one. 16 Because who is knowing and discerning the intellect of the Lord? Who will join together to teach him? Indeed, we are holding and possessing the intellect of the Messiah’ (I Corinthians 2 v 15 – 16). The man pertaining to the realm of the Breath is scrutinising and investigating everything. Note this emphasis on the Christian being actively engaged in investigation, inspection and evaluation in the light of what the Breath reveals. It is part of making assessments and judicial decisions. This is especially the case for Christian leaders. The Christian is not ‘letting go’ and ‘surrendering’, or seeking transcendent experiences, or ‘getting going and getting involved in meetings and projects to promote group cohesion. The individual pertaining to the realm of the Breath is busy examining, investigating and evaluating everything, in the light of their awareness of the reality of the heavenly realm and their sensitivity and responsiveness to God. Such an individual is no longer walking around within the darkness, lies and half-truths of worldly ignorance.

Paul will continue the theme of Christians making assessments and judicial decisions in chapter 5 and 6.

But there is more. He himself is being scrutinised under no one. Who, of whatever class or level of education within the dark ignorance of the world will join together to teach the one pertaining to the realm of Breath? Because who knows the intellect of the Lord? Who stands above God and His Messiah so as to examine those pertaining to the realm of the Breath? Who teaches God? No one. Those who pertain to the realm of the Breath of God hold and possess the intellect of the Messiah. ‘Outsiders’, remaining in their natural constitution, are unable to perceive, grasp or warmly receive that of the Breath of God. Evaluations of Christians by ‘outsider’ philosophers, scholars and intellectuals are, in effect, uninformed and misguided when it comes to matters pertaining to the realm of the Breath of God. This is why Paul did not stay to debate philosophy with the Epicurians and Stoics on Mars Hill (Acts 17). He stated the gospel, and when they began to sneer and oppose what he was saying, he walked away. The power of God was within the realm of the Breath and the declaration of the word of the cross of the Messiah, not in clever, incisive, persuasive philosophical arguments.

This is a completely different arrangement from that of the world. The worldly arrangement stumbles and trips up at this and sees the declaration of the cross as dull and foolish. But the wisdom of God does not use the methods and values of the worldly arrangement. These two approaches are mutually opposed to one another. Worldly approaches to preaching the gospel, such as creating slick advertising, or using charismatic leaders, eloquent speakers, clever debates and popular attractions do not apply. Such worldly approaches and standards do not apply to evaluating Christian leaders either.

Practical Christianity – Countering the Problem of Division – Our inability, as we are by nature, to receive the Breath of God (I Corinthians 2 v 14 – 16) [1]

Paul continues to bring together aspects of his theological teaching. ‘But the natural, sensuous man is not warmly receiving and welcoming that of the Breath of God because it is absurd, dull, stupidity to him and he is not able to know, recognise and perceive because they are distinguished and examined pertaining to the realm of the Breath’ (I Corinthians 2 v 14). Paul is looking at the problem of division, quarrels and passionate contentions between and about Christian leaders in the Corinthian assembly. He has said that there is indeed a division, but it is not between Christian leaders, or Christians. He has called for Christian leaders to ‘speak the same thing so that there do not exist splits and divisions among you, but that you are properly adjusted within the same understanding and within the same knowledge and opinion’ (I Corinthians 1 v 10). The division, he says, is between Christians and ‘outsiders’. That is where the locus of division and separation exists. All Christians were ‘outsiders’ until they were summoned and brought forth by God. That calling or effectual summons leads to a polarisation between Christians and ‘outsiders’.

What we are by nature is sometimes described in Scripture as the ‘old self’, or at other times as the ‘natural, sensuous earthy man’. This is our natural constitution as ‘outsiders’. As we are in our natural constitution we are sensuous people who rely on our sense of the tangible. We often seek the tangible stimulation of our senses. Because of this we don’t take hold of and welcome the Breath of God. To our natural senses the Breath of God is intangible, impossible to objectively locate, identify or measure, and so, consistent with our natural constitution, we don’t warmly welcome or embrace the Breath of God. That of the Breath of God seems to be dull, absurd foolishness, and the word of the cross of the Messiah makes many stumble. As we are by nature we don’t have the ability to perceive, recognise ad be persuaded to the point of obedience to that of the Breath, no matter how hard we may try.

Why is this? It is because the Breath, and that of the Breath, is not distinguished and examined by using tangible methods of inquiry, such as those used in scientific inquiry for example. That of the Breath cannot be objectively discerned and isolated under a microscope or by other tangible means. Thus, what is of the Breath is often dismissed as non-existent, or as a myth, a fantasy, a wish-fulfilment or some such similar category. The theological principle is this:

That of the Breath of God is discerned, distinguished, examined and apprehended only through the assistance of the Breath of God

That of the Breath of God is not discoverable or warmly received by human wisdom or by the methods of inquiry it produces. As we are by nature we do not have the faculties to perceive and discern what is of the Breath of God. The worldly arrangement – its methods, values and principles – are arranged on the basis of tangible objective facts and sensuous experiences. As we are by nature, we can understand the words and concepts of this theology, we can understand the gospel, we can even understand concepts such as predestination. But no matter how educated and intelligent we may be, we remain without persuasion of what is true to the facts in the intangible unseen realm. These concepts seem dull and absurd, and somewhere along the path, we trip up. As we are by nature, we remain in and prefer darkness to light, and we create our own gods and religions that seem more amenable to our nature. We remain ‘outsiders’ under the judicial condemnation of God.

Practical Christianity – Countering the Problem of Division – The Christian’s means of perceiving the wisdom of God – The Breath of God [2] (I Corinthians 2 v 12, 13)

Paul continues to expand his theological teaching. Christians have not come to perceive and be persuaded of the word of the cross of the Messiah by studying worldly philosophy, or by methods of persuasion, instruction, values, concepts, trends and movements advocated within the orderly arrangement of the world. In declaring the word of the cross of the Messiah, Christian leaders do not take hold of worldly principles, methods and values. ‘But we have not received and taken hold of the breath of the orderly arrangement of the world, but the Breath from out of God in order that we are knowing and perceiving under God freely extending favour and pardon to us’ (I Corinthians 2 v 12). Christians come to know and perceive the things of God by receiving and taking hold of the Breath from out of God. The Breath is given to Christians under God extending favour and pardon to them as a free gift. In other words, Christians are under God’s grace, God’s free favour.

‘Which also we are speaking, not within instruction of words belonging to human wisdom, but instructed by the Breath, closely discriminating, comparing and combining things pertaining to the realm of Breath through Breath’ (I Corinthians 2 v 13). It is this knowledge and perception of the things of God that the Apostles, Evangelists, teachers and other Christian leaders are speaking. They are not speaking human wisdom and concepts that they have learned from philosophers and thinkers in and of the world. They are not speaking ideas created and handed down to them by educated scholars in and of the world. The Apostles are not presenting the latest modern trends and fashions in education or philosophy. Rather, the Apostles and other Christian leaders know and perceive the things of God as they are revealed by means of the Breath of God.

The latter half of verse 13 is not easy to translate and so the meaning of this clause has proved to be somewhat uncertain. The Greek word ‘sygkrínō’ means ‘closely compare’, ‘discriminate’ and ‘join together’. It points to holistic understanding, to perception of the whole, to grasping truthful elements and aspects in a combinative way, joining them together in an appropriate way where each is understood in terms of the other, resulting in ‘unified understanding’. Thus, the clause has been rendered: ‘Blending spiritual things with spiritual’ (Kling, Wordsworth). In other words, the meaning is that the Apostles are not presenting a haphazard, disjointed set of irreconcilable ideas. The different aspects of their teaching make up a coherent integrated whole. The Apostles are not adulterating the things of God by combining them with worldly ideas and methods. This means that in heralding the cross of the Messiah, the Apostles and Christian leaders do not use philosophic debate or refer and defer to those considered to be ‘educated’ in terms of worldly standards. Rather, the Apostles teach what is revealed by the Breath. Being instructed by the Breath of God, the Apostles and Christian leaders closely discriminate, compare and combine the things pertaining to the realm of Breath that are uncovered and revealed, and combine them together into an integrated, unified, whole body of teaching – of theology or doctrine. And understanding and being persuaded of this theology – the wisdom of God revealed by the Breath of God – leads to certain kinds of behaviour.

Practical Christianity – Countering the Problem of Division – The Christian’s means of perceiving the wisdom of God – The Breath of God [1] (I Corinthians 2 v 10, 11)

As I said in the previous post, Paul has not yet finished with explaining basic theology. Rather, he expands his basic theological teaching. Although previous generations, including God’s chosen people, the Jews, had not seen or heard how much God is preparing for those taking pleasure in and esteeming Him, now ‘God is continuing to uncover to us through the Breath’, (I Corinthians 2 v 10a). Paul first mentioned the Breath – often translated into English as the ‘Spirit’ or ‘Holy Spirit’ – in verse 4, and now he is going to say more about the Breath of God. The means or channel through which the uncovering of this previously hidden knowledge is happening is the Breath of God. This is a quite separate and distinct channel or means of knowledge from the means of wisdom and knowledge engaged in by the worldly arrangement.

Paul often uses a particular method when it comes to introducing a new theme. First of all he makes a grand general statement and then goes on to explain and add detail to this initial statement. God is uncovering or revealing to Christian leaders by means of His Breath. That is his initial general statement. The Breath of God distinguishes Christians from ‘outsiders’ and the means of the Breath is different from the present ‘worldly arrangement’. This difference between Christians and ‘outsiders’ is attained by the Breath of God ‘unveiling’, ‘uncovering’ and ‘revealing’ to the point of obedient persuasion – or faith – exclusively to Christians.

Why is the Breath of God so important and necessary? One reason is ‘because the Breath is diligently searching and examining even the profound depths of God’ (I Corinthians 2 v 10b). If we think for a moment about our own breath, we can quickly conclude that our breath enters into and comes out from our inner depths. Our breath does not simply enter our mouth or nostrils and then come out again – it permeates the depths of our being. Paul is alluding to the same idea with regard to the Breath of God. A few New Testament references to the Breath refer to the ‘Breath of the Messiah’, but there is of course the sense that the Messiah has been brought forth by God as the ‘Word’. The Ultimate Source of Breath therefore is God, and Paul’s allusion is to the profound inner depths of God. As is the case with human breath, the Breath of God ‘diligently searches and examines’ the profound depths of God.

Why is this relevant? Paul has been talking about the wisdom of God that is different from the ‘wisdom’ of the world. Human beings are naturally blind, deaf and even opposed to God and His wisdom. So how do human beings receive the wisdom of God? They do so by means of the Breath of God (verse 10a). Why the Breath? ‘Because who among men perceive and know the things of the man if not the breath of the man within him? So also no one knows and perceives the things of God if not the Breath of God’ (I Corinthians 2 v 11). The Breath knows and perceives the things of God, the ‘inner depths’ of God. Paul presents the breath of an individual as coming away from deep within them, as thoroughly knowing and inspecting the individual deep within, portraying their essential nature and character. He uses this by way of comparison to the Breath of God knowing and inspecting the ‘inner depths’ of God. The Breath is the perfect means to reveal God to humanity as an informed, faithful and trustworthy means of God’s wisdom. The Breath of God knows and perceives the things of God, (verse 11), and is the means or channel through which God is continuing to uncover or reveal Himself to us, (verse 10a), that is, to the Apostles, Christian leaders and Christians in general. Without the Breath of God no one can know or perceive the things of God to the point of obedient persuasion.

Practical Christianity – Countering the Problem of Division – More Scripture evidence by way of support (I Corinthians 2 v 9)

Paul adds evidential authority to what he is saying, especially for any Jewish readers, by quoting Hebrew Scripture. ‘But as it is written, “What eye has not seen and ear has not heard, and what has not ascended on the basis of the deep inner core thoughts and feelings of man how much God is preparing for those taking pleasure in and esteeming Him”.’ (I Corinthians 2 v 9). This is not a word-for-word quotation, but rather what most commentators consider to be a free quotation from Isaiah 64 v 4, although some suggest that it is a citation from an extra canonical book called the ‘Revelation of Elias’, or ‘Apocalypse of Elias’. Paul uses this free quotation to support his statement that the announcement of the word of the cross is something that people of previous generations had not seen or heard, (verse 7). This teaching is not something that had emerged or been created from out of the deep inner thoughts or feelings of man – it was not the result of esoteric mystical, Gnostic, ‘inner spiritual’ or pseudo prophet discipline, contemplation or meditation. No one had foreseen how much God is preparing for those who are taking pleasure in and esteeming Him. This is not a religious philosophy created by ‘outsiders’ who were pursuing wisdom. Once again we see the polarization between Christians and ‘outsiders’.

I want to note that Paul is dealing with the very practical problem of division, schism, partisanship, quarrels and contentions within the Corinthian Christian assembly. These divisions were within and about their different leaders – who is the best leader and so on. But despite this being a practical problem, since verse 10 of chapter 1, Paul has been teaching theology – doctrine. And he has not yet finished with theological doctrine. This is in direct contrast to those Christians who:

Don’t ‘do’ theology – because it is too ‘theoretical’ and/or hard work to understand

Want immediate practical solutions and strategies

Want to focus on secular approaches like psychology or ‘conflict management’

Want to focus on ‘spiritual experiences’

For the Apostle, theology, doctrine, or ‘spiritual perception and understanding’, or ‘knowing the word and wisdom of God’ is vitally important. His very first statement on this theme of division was a call for unified understanding amongst the Corinthian Christian leaders. ‘I am calling from close beside you brothers through the name of our Lord Jesus the Messiah, in order that all of you speak the same thing and that there do not exist splits and divisions among you, but that you are properly adjusted within the same understanding and within the same knowledge and opinion’ (I Corinthians 1 v 10). Because correct understanding of this wisdom forms the basis and reason for Christian behaviour, and this wisdom is different from that of the worldly arrangement.

Practical Christianity – Countering the Problem of Division – Application – The division between Christian leaders and ‘outsider’ leaders (I Corinthians 2 v 6 – 8)

Paul then applies the theology to Christian leaders. ‘We are speaking wisdom among the complete and mature, but not the wisdom of this age, nor of the pre-eminent rulers of this age who are being rendered inert and idle. 7 Rather, we are speaking the wisdom of God within a mystery that God predetermined before the ages, having been concealed away, penetrating into our honour and esteem, (I Corinthians 2 v 6, 7). Paul is outlining a stark division or polarisation. But it is not between Christian leaders or between Christians. It is between Christians and ‘outsiders’ or unbelievers, and especially between Christian leaders and leaders within the worldly arrangement. The Apostle John says exactly the same thing in his first letter. The teaching – the theology or doctrine – is that God’s way of summoning Christians and His power in bringing them forth works within a completely different way from how the worldly arrangement operates. Christians are brought forth to exist within a completely different way of being when compared with their previous natural state. They are being summoned to maturity and completion and becoming well-rounded in their perception, thinking and behaviour. It is among the complete and mature, not ‘outsiders’ or unbelievers, that the Apostles, Evangelists, Prophets, faithful Elders and Teachers are speaking the wisdom of God.

But this radical difference between the wisdom of God and the wisdom of the world means that Christian leaders such as the Apostles, Evangelists, Teachers and so on are not charismatic ‘celebrities’ speaking enticing, persuasive words. They are not using worldly principles and methods of education and philosophy. They are not riding the current wave of fashionable trends, or promoting the latest theories and perspectives. Nor are they following the latest line of thinking coming down from emperors, kings or other ruling officials. They are not following and promoting the current ‘State Religion’. Why? Because the present worldly arrangement with its ‘wisdom’, methods, principles and values, together with the arrangement of world leaders, rulers and politicians, is being rendered idle and passing away. In effect, the Millennium Reign is coming in which the Messiah will judge the nations with an iron rod as King of kings.

Instead of worldly ‘wisdom’, Christian leaders like the Apostles and Evangelists are ‘speaking the wisdom of God within a mystery that God predetermined before the ages, having been concealed away, penetrating into our honour and esteem’. The theological knowledge presented by the Apostles and Christian leaders has a number of aspects that place it in contrast to the worldly arrangement and way of doing things. The announcement of the cross of the Messiah is something that –

Has been hidden from all preceding generations,

Now its mystery has been revealed in this present age penetrating towards the honour and esteem of those whom God selects

But the world sees this proclamation as dull, absurd and a cause for stumbling

‘Outsiders’ can understand the words and concepts and they can discuss the cross of the Messiah in a logical fashion. But they do so without persuasion and dismiss or even oppose it in one way or another. It still remains hidden to those who are ‘outsiders’ and remain in ‘darkness’.

Some may think that in talking about ‘mysteries’ and the ‘Breath of God’, Paul is talking about ‘inner spirituality’. But he is presenting the opposite of esoteric teaching, the opposite of accessing ‘inner wisdom’ and experiencing the ‘Isness of Being’. God, in His wisdom, predetermined this arrangement of deliverance away from divine condemnation. He did this before the beginning of the ages of this world. By means of being summoned by God within the Messiah, Christians attain honour and esteem. The Apostles are speaking this wisdom, but it is separate and distinct from the ‘wisdom’ of this present age, (verse 6). It is this wisdom of God and His predetermined plan of deliverance, ‘that none of the primary rulers of this age are coming to know, recognise or perceive. Because if they had perceived and recognised it they would not have crucified the Lord of honour and esteem’, (I Corinthians 2 v 8). It still remains hidden to those who are ‘outsiders’ and who remain in ‘darkness’. The fact that the then-current primary leaders of the world had not and still did not perceive the word of the cross of the Messiah to the point of persuasion and obedience such that they remained in darkness was evidenced by their crucifixion of the Messiah, who God esteemed as the Lord of honour and praiseworthiness. Paul is outlining where the stark division exists. It is not between Christians within the Messiah. It is not between Christian leaders. It is between Christians and ‘outsiders’ or unbelievers.

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.