The Centrality of the Cross Pt. 2 1 Cor 1:18-2:5

Transcription

1 The Centrality of the Cross Pt. 2 1 Cor 1:18-2:5 Mark Foreman NC3 v The Foolish Message (1 Cor 1:18-25) Last week: When we participate in behavior of a prideful nature we are actually draining the cross of its power. I am off our badges of identity. The power of the cross is not only for forgiveness, but transforming us, our internal relationships in the church and making us salt to the community. This week: three parts the message, the hearers and the messenger. Ø (18) The cross foolishness or power? (18a) So what is the message (lit. word [logos]) of the cross? Paul is not speaking strictly of preaching but communicating the message of the cross. This is in contrast to v. 17 was lit not in the wisdom of logos (18b) In the ancient world the very term cross conjured up negative feelings. (18c) There are two basic groups of humankind: those who are being saved and those who are perishing. (18). Present middle participle On their way to ruin or salvation (18d) Power the post-industrial age thinks of power as force vs. ability. such as electrical voltage vs. the ability to accomplish something. The cross is God s operative promise and power to forgive and transform. It is giving not taking It is yielding not plowing over others It is willing not willful. Is it simply forgiveness, or is there a knockout punch to human pride that initiates transformation and includes the whole redemption story? It reverses the prideful rebellion of the fall. Ø (19) Paul quotes from Isa 29:14 as his supporting text. Ø (20) God has exposed proud human wisdom as foolishness. (20a) The wise man and scholar/scribe (grammateus) include Greek and Jew. Paul is not against scholarship or philosophy, only when mixed with anti-god arrogance. Anything that leads you from truth is not wise.

2 To our culture it might be professional. A God or religion whether discovered or evolved by human wisdom will be both a projection of human fallenness and a source of human pride, and this constitutes the worship of the creature, not the Creator (Fee). (20b) World- stands for fallen humanity and all it s folly. Ø (21) Why did God call it foolish? Because where the wisdom of the world failed, simple faith in the cross succeeded. Who believe- not simply giving mental assent but placing one s whole trust. Ø (22) Jews and Greeks approach God differently wanting signs or wisdom. Ø (23) But God s answer, the cross, is a stumbling stone and foolishness to them. (23) We preach Christ crucified- not rich, conquering, attractive Christ. (without suffering), not Christ reigning without suffering. It s easy to tone down the suffering aspect of the gospel to attract hearers. Preaching (kerygma) means not the act but the content of preaching. (23) Rather than give the signs and wisdom of which God has plenty, he gives us weakness and folly the cross. The demand for signs and wisdom is foolish, and the apparent foolishness of the cross is actually elegant wisdom. For both groups the concepts of Messiah and cross don t go together. Messiah meant power, victory, splendor. Crucifixion meant weakness, humiliation and defeat. No wonder both groups are scandalized (stumble) at the idea. Jesus died as a state criminal (Deut 21:23: cursed is anyone hung on a tree). The act of identifying with the crucified Christ is significant to Paul. We leave the security of solidarity with willful, human pride and my way, to solidarity with Jesus way and the cross, which is humble and vulnerable (Luk 1:52; Mat 5:1-12). Ø (24) There is power and wisdom in the cross for those with eyes to see it. The cross makes sense (wisdom) and works (powerful) to those called. To combine vv. 17, 18 & 23, it is clear that for Paul the cross was not simply a private moment of forgiveness for the sinner, but the turning of the ages (Fee), where God judged NC3 2

3 the present, fallen world, and in the resurrection began a new redeemed world It is finished! So called folly turns out to be the place where we find God s hidden wisdom. The cross is effectual, getting the job done ultimate wisdom. Man s wisdom is nice talk but accomplishes nothing ultimate folly. Ø (25) Ironically, God is wiser and more powerful. He outsmarted us. He overpowered us and outwitted us with love. We are left with this choice: trust God s humble, foolish love or trust man s autonomous proud wisdom. God is the humblest of all beings. Socrates also mocked wisdom without humility. God finally had judged sin by, in love, judging himself as the incarnate Messiah. His revenge seems foolish to the world, but is profoundly wise. There is a super-wisdom that trumps all thoughts that pose as wisdom. This is very similar to Jesus teaching in the Beatitudes. And Jesus teaching regarding the last shall be first, the least shall be the greatest, the child is the citizen of the kingdom, the mustard seed, the leaven. Ø So obviously when we behave in a prideful manner in the church, around the things of Christ it is an offense. v The Foolish Recipients (1 Cor 1:26-31) Ø (26) There is nothing impressive about us. Obviously throughout history there have been many influential believers, but pride has kept the majority of socially influential people from humbling themselves and following Jesus. Ø (27-28) Shockingly, look who God chose! God s election does not nullify faith but works in conjunction with it (1:21; 2:5). He considers things we would not consider. (27) So wisdom (proud humans saving themselves) vs. foolish - the cross (God s humble way that elicits humility from the start) is God s way. One is idolatrous of humanity- how God ought to do things according to us. One is true worship of God- how God did things, to whom we surrender. NC3 3

4 Jews demand miracles (Mat 11:38f; Mar 8:11 Luk 11:16; John 6:30) and Greeks wisdom: Herodotus admirably said: All Greeks were zealous for every kind of learning. But when human reason becomes our God Ultimate Reason it is not only biased but arrogant. Wisdom is self-reliant, self sufficiency. Ø (29-31) That no one may boast- The method to God s madness. Here is the ultimate purpose of God s divine folly. no boasting Boasting is very close to trusting or faith. What we put our confidence in. So the watershed is the grace of God, shown at Calvary. It is because of him-not because of you or me. He is our wisdom that brings righteousness, holiness and redemption. Righteousness=justification. Now judicially right before God. Holiness- a religious metaphor, now cleansed and pure before God. Redemption-a metaphor from slavery. The ransom is paid. Man s wisdom is pure talk, God s wisdom is efficacious. Boast in the Lord (Jer 9:23). God doesn t not argue with those who argue with him. (Prior) v The Foolish Preacher (2:1-5) Ø Paul completes his argument: All three: the means (the cross), the people, and the preacher operate in the realm of foolishness to the world, but wisdom to God. Ø Both parts (1-2) and (3-5) begin with and I. The preacher must use a style that fits the message. Ø (2) for, because: contrary to having you trust in my eloquence or wisdom, I majored on one thing the cross. Many have suggested this is Paul s response to a unprofitable philosophical effort in Athens (Acts 17:16-34) (Barclay). But that misreads Luke s presentation in Acts. It is not presented as failure. It presumes a strategy on Paul s part to change his approach, as if he hadn t relied on the cross up to this point. It is with other wise orators Paul is comparing himself, not with himself. NC3 4

5 Ø (3) The preacher must trust in the message of the cross. Paul deliberately used a style that matched the content weakness and fear and trembling. He is most likely referring to some physical condition. Weakness corresponds to the gospel the story of Jesus. He regularly boasts in his weakness (2 Cor 4:7; 13:4). Fear and trembling- occur often together (Exo 15:16; Isa 19:16), usually to express the dread that fell on Israel s enemies. But Paul uses it in 2 Cor 7:15; Phil 2:12; Eph 6:5). It most likely refers to Acts 18:9-11 where Paul seems overcome by the task of evangelizing that great city. Ø (4) Demonstration of the Spirit s power- in his weak, unpretentious style God s power is present, directing trust away from himself onto Christ. Just as boasting is to be not in our wisdom or in ourselves, So our boasting is not to be in our preacher. Paul is not saying faith rests on evidences of miracles but the cross and the change that comes from it s power. Spirit and power are not necessarily referring to miracles (what Jews demand) but changed lives. Ø (5) Faith not rest on man s wisdom, but on God s power Faith and boasting are very close conceptually. What we believe in is what we boast in. v Thinking It Through Ø What doorway did you come through in your journey to the cross? Were you looking for meaning, love, spirituality, or forgiveness? Ø When did you discover the power of the cross? Have you made the mistake of moving beyond the cross or have you always centered yourself on the cross? Ø Play back some of your conversations in your mind. What do you tend to boast in? Ask someone close to you the same question about yourself. Ø Do you tend to focus on the messenger or the message? Ø How does this passage reorient your spiritual focus? With God, others in the church and those outside the church? NC3 5