New Life Bible Fellowship Church
2/8/2026

      • Psalm 93:1–5KJV1900

  • God Of Grace
  • How Sweet the Name of Jesus Sounds

      • Proverbs 11KJV1900

  • Introduction:

    We have been journeying through Paul's first letter to the Corinthians, and for four weeks we have heard the same melody played in different keys.
    In week one, Paul reminded us who we are: saints, sanctified, enriched, sustained by grace. In week two, he confronted the ugly reality of division—factions forming around favorite teachers, the church fracturing over human personalities. In week three, he took us deep into theology: the cross is foolishness to the world but the power and wisdom of God to those being saved. Human wisdom is bankrupt; only the cross saves.
    And last week, Paul held up a mirror. "Consider your calling," he said. Look at who you are. Not many of you were wise by worldly standards. Not many were powerful. Not many were of noble birth. God chose the foolish, the weak, the low, the despised—the nobodies—to shame the somebodies. Why? So that no one could boast. So that all the glory would go to God.
    But now Paul turns the mirror on himself.
    "And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom."
    The Corinthians were Exhibit A—evidence that God chooses the unlikely. Now Paul is Exhibit B. His ministry among them was further proof of the same principle.
    Think about what Paul is admitting here. He's saying: I didn't impress you. I wasn't eloquent. I wasn't polished. I came to you weak, afraid, trembling. My presentation wouldn't have won any awards for public speaking.
    And this was deliberate.
    "I decided to know nothing among you except Jesus Christ and him crucified."
    Paul could have done otherwise. He was trained under Gamaliel. He could construct arguments. He could engage philosophers—we see him doing it in Athens. But in Corinth, he made a choice. He stripped away everything except the message. No rhetorical flourishes. No philosophical sophistication. Just Christ. Just the cross.
    Why? He tells us in verse 5: "so that your faith might not rest in the wisdom of men but in the power of God."
    This is the pastoral heart behind Paul's preaching strategy. He cared about what their faith was built on. If their faith was built on Paul's persuasive ability, it would rise or fall with Paul. If their faith was built on impressive arguments, it could be argued away. But if their faith was built on God's power—demonstrated through the Spirit, not through rhetoric—then it would endure.
    Today we're going to watch Paul step into the witness stand. He's going to tell us about his own ministry—not to boast, but to illustrate. The message of the cross requires a certain kind of messenger. A message of power through weakness cannot be delivered with excessive exultation over one's success. A message that eliminates boasting cannot be proclaimed by a boastful preacher.
    So Paul came in weakness. And the power of God showed up.
    What does this mean for us? For how we preach? For how we evaluate preachers? For what we expect when we gather to hear God's Word?
    Let's find out together.

    Text: 1 Corinthians 2:1-5

    1 Corinthians 2:1–5 ESV
    1 And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom. 2 For I decided to know nothing among you except Jesus Christ and him crucified. 3 And I was with you in weakness and in fear and much trembling, 4 and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power, 5 so that your faith might not rest in the wisdom of men but in the power of God.

    Main Idea: Gospel proclamation relies not on human eloquence but on the Spirit's demonstration of power, so that faith rests in God alone.

    Background:

    In the first-century Roman world, rhetoric (the art of effective or persuasive speaking ) was not merely a skill but the foundation of education, public life, and social advancement. Celebrity orators traveled the empire, competed for students and patrons, and cultivated devoted followings—a phenomenon scholars call the "Second Sophistic." Corinth, as a major crossroads city, was saturated with this culture, and the church's factions likely reflected it: "I follow Apollos" may have been, in part, a judgment about rhetorical style, since Acts describes Apollos as "eloquent" and "mighty in the Scriptures."
    Paul, however, was trained under Gamaliel and fully capable of sophisticated argumentation—his letters display considerable rhetorical skill—yet he deliberately chose not to rely on these abilities in Corinth. This choice would later draw criticism; 2 Corinthians 10:10 records such criticism. But Paul's "weakness, fear, and much trembling" was not incompetence; it was theological strategy. The word he uses for "demonstration" (ἀπόδειξις) was a technical rhetorical term for compelling proof—the gold standard of argumentation—yet Paul subverts it entirely: his proof was not step-by-step reasoning or stylish speech but "of the Spirit and of power." By stripping away everything except Christ crucified—the most offensive, scandalous element of the message—Paul ensured that when people believed, their faith would rest on God's power, not on Paul's performance, and could therefore never be argued away by a more impressive speaker.

    I. What Paul Renounced (1-2)

    1 And I, when I came to you, brothers, did not come proclaiming to you the testimony of God with lofty speech or wisdom.
    And I - This is crasis or the merging of two words (καί + ἐγώ) into one (like sta-cation). The result is emphatic: "And I" or "I myself." The emphasis is significant.
    Paul has just pointed to the Corinthians as evidence of God's strange choosing (1:26-31). Now he turns the spotlight on himself: "And I—when I came to you..."
    when I came to you - The aorist participle ἐλθών is temporal: "when I came" or "upon coming." It refers to Paul's initial arrival in Corinth, recorded in Acts 18:1.
    This temporal reference is important. Paul is not describing his general practice but a specific historical occasion—his founding visit to Corinth. He is calling the Corinthians to remember what they experienced firsthand.
    brothers - He is not lecturing them but sharing with them as siblings in Christ.
    did not come…with lofty speech or wisdom - Paul says he did not come with this kind of superiority. His speech did not soar. His presentation did not dazzle. He did not attempt to impress.
    λόγου ἢ σοφίας (logou ē sophias) — "Of speech or of wisdom"
    The two genitives specify what kind of excellence Paul avoided:
    λόγος (logos): Here referring to speech, expression, rhetorical form—the how of communication
    σοφία (sophia): Wisdom, philosophical content—the what of intellectual substance
    Paul avoided excellence in both:
    He did not use impressive rhetoric (the form)
    He did not rely on impressive philosophy (the content)
    What all this means is that Paul did not come in the manner of rhetorical excellence, according to the standard of impressive wisdom.
    proclaiming to you the testimony of God - This verb is a strengthened form of ἀγγέλλω ("to announce"), with the prefix κατα- intensifying. It means "to proclaim publicly, to announce authoritatively, to declare."
    In Acts, the word is used for the apostolic proclamation of the gospel (Acts 4:2; 13:5, 38; 15:36; 17:3, 13, 23). It is the language of heralding—public, authoritative announcement.
    The present participle indicates manner or attendant circumstance: Paul came while proclaiming or in order to proclaim. Proclamation was the purpose of his coming.
    τὸ μαρτύριον τοῦ θεοῦ (to martyrion tou theou) — "The testimony of God", as noted in the background, there is a textual variant here: some manuscripts read μαρτύριον ("testimony"), others μυστήριον ("mystery").
    If "testimony" (μαρτύριον):The gospel is God's testimony—His witness about His Son. Paul came to announce what God has declared, not to present his own ideas.
    If "mystery" (μυστήριον):The gospel is God's mystery—His hidden plan now revealed. This connects to 2:7, where Paul speaks of "God's wisdom, secret and hidden."
    Either reading fits the context. Paul came to proclaim something that originated with God, not with human wisdom.
    2 For I decided to know nothing among you except Jesus Christ and him crucified.
    For - The conjunction γάρ connects verse 2 to verse 1, providing explanation. Paul did not come with lofty speech because (γάρ) he had made a decision—a resolution that shaped his entire approach.
    I decided -The verb κρίνω has a range of meanings:
    To judge, to evaluate
    To decide, to determine, to resolve
    To consider, to regard
    Here it clearly means "I decided" or "I resolved." The aorist tense points to a definite decision—a moment when Paul made up his mind.
    The significance of "decided":
    This word proves that Paul's approach was intentional, not accidental. He was not incapable of impressive speech; he chose not to use it. His weakness was strategic, not circumstantial.
    to know nothing among you -
    Here the meaning is probably "to take into account" or "to make use of." Paul decided not to rely on, not to deploy, not to consider relevant anything except Christ crucified.
    He is not saying he forgot everything else or became ignorant. He is saying he resolved that only one thing would matter—would shape his ministry, would constitute his message.
    The phrase "among you" indicates that this was Paul's approach specifically in Corinth. He made this decision for his ministry to them.
    except Jesus Christ and him crucified.
    except - The formula is emphatic. Paul is not saying, "I focused mainly on Christ." He is saying, "I excluded everything else. Christ alone."
    Paul proclaimed not an idea, not a philosophy, not a system, but a person—the historical Jesus who is the Messiah.
    καὶ τοῦτον ἐσταυρωμένον (kai touton estaurōmenon) — "And him crucified"
    This addition is crucial. Paul does not say merely "Jesus Christ" but "Jesus Christ and him crucified."
    The singular focus on Christ crucified required the rejection of rhetorical excellence. You cannot dazzle people with the cross. You cannot make crucifixion impressive by worldly standards. The medium must match the message.
    So this is what Paul renounced, all human wisdom and logic and focused on the cross. We see next…

    II. How Paul Came (3)

    3 And I was with you in weakness and in fear and much trembling,
    And I - Again the emphatic crasis: "And I myself." Paul continues his personal testimony. The repetition of κἀγώ (also in v. 1) keeps the focus on Paul's firsthand experience. This is not abstract theology but autobiography.
    was with you -
    ἐγενόμην (egenomēn) The verb γίνομαι can mean "to become" or "to be" (with emphasis on coming into a state). The aorist looks at Paul's time in Corinth as a whole: "I was among you" or "I came to be among you."
    πρὸς ὑμᾶς (pros hymas) - The preposition πρός with the accusative indicates direction or proximity: "toward you" or "with you." Paul's weakness, fear, and trembling characterized his presence among them.
    in weakness and in fear and much trembling
    Paul uses three terms to describe his condition:
    1. ἀσθένεια (astheneia) — "Weakness" - This noun refers to:
    Physical weakness, illness, frailty
    Lack of power or strength
    Incapacity, inability
    In the Corinthian correspondence, Paul's "weakness" may have included:
    Physical ailments (see Gal 4:13; 2 Cor 12:7-10)
    Galatians 4:13 ESV
    13 You know it was because of a bodily ailment that I preached the gospel to you at first,
    2 Corinthians 12:7–10 ESV
    7 So to keep me from becoming conceited because of the surpassing greatness of the revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited. 8 Three times I pleaded with the Lord about this, that it should leave me. 9 But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. 10 For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong.
    Unimpressive appearance (2 Cor 10:10)
    2 Corinthians 10:10 ESV
    10 For they say, “His letters are weighty and strong, but his bodily presence is weak, and his speech of no account.”
    Lack of rhetorical polish
    Financial dependence (working as a tentmaker)
    Emotional vulnerability
    Paul does not specify which aspect of weakness he means. Probably all are included. He was weak in multiple dimensions.
    2. φόβος (phobos) — "Fear" - This noun refers to:
    Fear, terror, alarm
    Reverence, awe, respect
    The meaning here is probably literal fear—Paul was genuinely afraid. The Lord's words in Acts 18:9 ("Do not be afraid") confirm that Paul experienced real fear in Corinth.
    Acts 18:9 ESV
    9 And the Lord said to Paul one night in a vision, “Do not be afraid, but go on speaking and do not be silent,
    What was Paul afraid of?
    Physical danger from opponents
    Failure of his mission
    His own inadequacy for the task
    The weight of responsibility
    Spiritual opposition
    3. τρόμος (tromos) — "Trembling"
    This noun refers to physical trembling, shaking, quaking. It often accompanies φόβος (fear) in both Greek literature and the LXX.
    The phrase "fear and trembling" (φόβος καὶ τρόμος) are two words expressing one idea. Together they describe overwhelming apprehension that manifests physically.
    πολλῷ (pollō) — "Much / Great" - The adjective πολύς ("much, great") modifies τρόμῳ: "much trembling" or "great trembling."
    The trembling was great—not slight nervousness but profound physical shaking.
    The Preposition ἐν (en) - The repetition of ἐν ("in") before each noun is emphatic. Paul was in weakness—immersed in it, surrounded by it, characterized by it. Weakness was not an occasional experience but his constant condition during the Corinthian ministry.
    So although Paul renounced human wisdom and preached the cross, and he did so in weakness, fearfulness, and much trembling, we might ask…

    III. Where Paul's Power Lay (4-5)

    4 and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and of power,
    and my speech and my message - λόγος (logos) and κήρυγμα (kērygma)
    Paul uses two terms for his preaching:
    λόγος (logos) — "Speech / Word"
    This likely refers to the manner or form of Paul's speaking—how he spoke, his verbal expression, his rhetoric.
    κήρυγμα (kērygma) — "Proclamation / Message"
    This refers to the content of what Paul preached—the substance of the announcement, the gospel message itself.
    were not in plausible words of wisdom
    The phrase "persuasive words of wisdom" describes the rhetorical ideal—speech that is skillfully crafted to convince, that uses all the techniques of persuasion, that sounds impressive and carries the audience along. Paul says his preaching was not characterized by this.
    σοφίας (sophias) — "Of wisdom" - those that derive from or display human wisdom.
    "Persuasive words of wisdom" = the persuasiveness that comes from rhetorical skill and philosophical sophistication.
    but in demonstration of the Spirit and of power
    ἀλλά (alla) — "But"
    ἀπόδειξις (apodeixis) — "Demonstration / Proof"
    This is the key word in the verse. As discussed in the background, ἀπόδειξις was a technical term in Greek rhetoric and philosophy.
    When an orator provided an ἀπόδειξις, he gave irrefutable evidence. It was the gold standard of persuasion.
    Paul's subversion: Paul takes this rhetorical term and fills it with completely different content. The "demonstration" that accompanied his preaching was:
    It was "of the Spirit and of power"—a divine demonstration, not a human one.
    πνεῦμα (pneuma) — "Spirit"
    This refers to the Holy Spirit. The demonstration was spiritual—it came from the Spirit's work, not from Paul's skill.
    δύναμις (dynamis) — "Power"
    This refers to divine power—God's mighty working, supernatural effectiveness.
    What Was This Demonstration? Paul does not specify what the "demonstration of the Spirit and of power" looked like. Possibilities include:
    Conversions: People came to faith—not because Paul argued brilliantly but because the Spirit convicted them.
    Transformed lives: Former idolaters, adulterers, and thieves became new people (see 6:9-11).
    Spiritual gifts: The Spirit manifested in tongues, prophecy, healings (see chapters 12-14).
    Signs and wonders: Miraculous works accompanying the preaching (see Rom 15:18-19; 2 Cor 12:12).
    The creation of community: The church itself—Jews and Gentiles, slaves and free, united in Christ—was supernatural.
    Conviction of sin: When unbelievers entered the assembly, "the secrets of his heart are disclosed, and so, falling on his face, he will worship God and declare that God is really among you" (14:25).
    Most likely, the "demonstration" included all of these. The Corinthian church in its entirety—its existence, its composition, its gifts, its transformed members—was the proof that God was at work.
    5 so that your faith might not rest in the wisdom of men but in the power of God.
    so that - ἵνα (hina) — The conjunction ἵνα introduces a purpose clause. Everything Paul has described—his rejection of eloquence, his singular focus on Christ crucified, his weakness, his reliance on the Spirit's demonstration—was aimed at this goal. It was not accidental or arbitrary but intentional and strategic.
    your faith - πίστις (pistis) — The noun πίστις can mean:
    Here it refers to the Corinthians' act of believing—their faith in Christ.
    Paul's concern is not merely that they believe, but how they believe—what their faith is grounded in, what it rests on.
    might not rest in the wisdom of men - The subjunctive mood (ᾖ from εἰμί) is required after ἵνα in a purpose clause. It expresses purpose or intended result: "so that... might [not] be."
    ἐν σοφίᾳ ἀνθρώπων (en sophia anthrōpōn) — "In the wisdom of men"
    The preposition ἐν indicates location or foundation. Faith that is "in" human wisdom is faith grounded in, resting on, based on human wisdom.
    What does "wisdom of men" include?
    Persuasive arguments
    Rhetorical skill
    Philosophical sophistication
    Human credibility and credentials
    Anything that derives from human ability rather than divine power
    Faith grounded in human wisdom is:
    Impressive by worldly standards
    But unstable—it can be argued away by better arguments
    Misdirected—it trusts in the messenger rather than the message
    Vulnerable—it rises and falls with human performance
    but in the power of God - The Contrast
    Again, a sharp either/or:
    NOT in the wisdom of men
    BUT in the power of God
    The contrast involves both:
    Source: Human versus divine
    Nature: Wisdom (intellectual) versus power (effectual) - δύναμις θεοῦ (dynamis theou) — "Power of God"
    This phrase echoes 1:18, 24:
    "The word of the cross is... the power of God" (1:18)
    "Christ the power of God and the wisdom of God" (1:24)
    Faith grounded in the power of God is:
    Less "impressive" by worldly standards (no rhetorical flourish)
    But stable—it rests on God, not humans
    Properly directed—it trusts in God, not the messenger
    Enduring—it cannot be argued away because it does not depend on arguments
    Summary of Key Theological Themes:
    The Intentionality of Weakness
    Paul's approach was deliberate, not accidental. He decided (ἔκρινα) to focus exclusively on Christ crucified. He chose not to rely on rhetorical excellence. His weakness was strategic, not circumstantial.
    This is liberating for preachers who feel inadequate. Inadequacy is not disqualifying; it may be precisely the condition for God's power.
    The Coherence of Message and Method
    The medium must match the message. A message about power through weakness cannot be delivered with excessive exultation over one's success. A message that eliminates boasting cannot be proclaimed by a boastful preacher. Form and content must cohere.
    This challenges churches that prize polished performance. If the gospel is about God's power in human weakness, our methods should reflect that.
    Two Kinds of Demonstration
    There are two kinds of "proof"—human and divine:
    Human proof: rhetorical skill, persuasive arguments, impressive credentials
    Divine proof: the Spirit's work, transformed lives, supernatural community
    Both can produce belief. But the foundation of the resulting faith is different. Paul wanted Corinthian faith grounded in divine demonstration, not human skill.
    The Foundation of Faith
    The ultimate concern is what faith rests on. Faith grounded in human wisdom is unstable; faith grounded in divine power endures.
    This is diagnostic for our own faith. What is your faith based on? The preacher who led you to Christ? The arguments that convinced you? The community that welcomed you? These are not wrong, but they are not sufficient foundations. Faith must ultimately rest on God's power—or it will not stand.
    The Cross as Central
    Paul's singular focus was "Jesus Christ and him crucified." Not Christ in the abstract, not Christ's teachings primarily, not Christ's example merely—but Christ crucified.
    The cross is the heart of the gospel. It is the point where human wisdom fails completely, where divine power is supremely displayed, where boasting is forever eliminated.

    So What?

    Do we understand as preachers that we must resist pressure to entertain or impress?
    Do we understand that the cross must remain central, not peripheral?
    Do we understand that weakness can be the context for God's power to be displayed?
    Do we finally understand that faith built on charisma is unstable, however, faith built on God endures?

      • 1 Corinthians 2:1–5ESV

      • 1 Corinthians 2:1ESV

      • 1 Corinthians 2:2ESV

      • 1 Corinthians 2:3ESV

      • Galatians 4:13ESV

      • 2 Corinthians 12:7–10ESV

      • 2 Corinthians 10:10ESV

      • Acts 18:9ESV

      • 1 Corinthians 2:4ESV

      • 1 Corinthians 2:5ESV

  • My Faith Has Found A Resting Place
New Life Bible Fellowship Church
dick.bickings@gmail.com
(302) 945-8145
https://newlifebfcde.org
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