Sermon Tone Analysis

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Introduction:
Intro:
Illustration- Cat 5 Rated Dorms During a Hurricane...
Illustration- Cat 5 Rated Dorms During a Hurricane...
It is important to do God's work God's way, as the cost of carnality is severe, but the reward of faithfulness is sweet.
Purposes of the Message-
Reproof - Attributing credit to the servant when it belongs to the Lord;
[Opt.
Rebuke - to hold back the desire to fulfill the pride of life];
[Opt.
Exhortation - to compel to consider your own ministry in light of the Judgment Seat of Christ]
Main Thought: Mistaking the source of spiritual growth leads to missing the mark in God's ministry!
Sub-intro:
This section is structured around three metaphors for the church: the church as God’s field (vv.
5–9), the church as God’s building (vv.
10–15), and the church as God’s temple (vv.
16–17).
... The final part of the chapter (vv.
18–23) first recapitulates the earlier teaching about wisdom, folly, and boasting and then concludes with a powerful affirmation that not only the church and its leaders but everything else in creation finally belongs to God. [Richard B. Hays, First Corinthians, Interpretation, a Bible Commentary for Teaching and Preaching (Louisville, KY: John Knox Press, 1997), 51–52.]
Throughout this chapter, two fundamental points must be kept clearly in view.
First, Paul thinks of the church not as an institution with a hierarchy and a certain formal structure but as a concrete community of people in a particular locality.
...Thus, when he says, ...“you are God’s temple,” he is referring not to a building but to the gathered people of God.
Second, Paul’s metaphors all refer to the community viewed corporately: the building that is built by the apostles and tested by fire is not the spiritual life of the individual believer, but the church community as a whole.
The latter point may be especially hard for some Protestant congregations to keep in focus, because the tradition of individualistic reading is so entrenched.
But if this point is not grasped firmly, Paul’s whole meaning will be missed.
[Richard B. Hays, First Corinthians, Interpretation, a Bible Commentary for Teaching and Preaching (Louisville, KY: John Knox Press, 1997), 51–52.]
Body:
I. Serving in God's Ministry ().
A. Farming with the Holy Spirit ().
1.
The Lord’s Workers ().
a. Pointing Others to Faith in Christ (v.5).
...some are Boanergeses, sons of thunder, and are mostly useful in conviction and conversion; and others are Barnabases, sons of consolation, who are chiefly made use of in comforting and edifying the saints: [John Gill, An Exposition of the New Testament, vol.
2, The Baptist Commentary Series (London: Mathews and Leigh, 1809), 615.]
b.
Planting, Watering, and Trusting God for the Growth (v. 6).
Note Paul's planting endeavors in .
Note Apollos' irrigation of the church in .
"He says, 'I have planted, Apollos watered [the human partners in the work of winning souls]; but God gave the increase [the heavenly Partner].'"
...Paul saw Apollos as a partner, not as a rival.
On all the really important issues they were one.
There was plenty of work for everyone.
Not all are gifted to plow and plant.
Not all have the patience and concern to water.
In any case, neither one could accomplish anything without God, who alone can give the harvest.
[John Phillips, Exploring 1 Corinthians: An Expository Commentary, The John Phillips Commentary Series (Kregel Publications; WORDsearch Corp., 2009), .]
c.
Promoting GOD’S Power & Glory Above Ours (v. 7).
Three main lessons appear from this image.
First, diversity of ministry.
...Second, unity of purpose.
...Third, humility of spirit.
...What men may think of our ministry is not important; what God may think is of supreme importance.
...He wants each local church to produce the fruit of the Spirit (), holiness (), giving (), good works (), praise to the Lord (), and souls won to Christ ().
...Those who serve in ministry must constantly be caring for the “soil” of the church.
It requires diligence and hard work to produce a harvest.
...Satan is busy sowing discord, lies, and sin; and we must be busy cultivating the soil and planting the good seed of the Word of God.
[Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 579.]
2. The Laborers’ Wages ().
a.
The Right Portion (v.
8).
Both are necessary: without the waterer, the crop would die; without the planter, there would be no crop to water.
[Hays, 52.]
Without the sun, water and life, there would be no hope for either the waterer or the planter; we need God!
b.
The Right Partnership (v.
9).
Note - This word (Lemma = sunergos) is used a total of thirteen times in thirteen verses, each time in an epistle of the New Testament; twelve of those times are by Paul, and once, John used the word in his third Epistle.
Of Paul, three times he used it in his closing salutations of .
In verses 3 and 9, Priscilla and Aquila, Urbane are named as Paul's helper(s) in the ministry; in verse 21, Timothy is said to be his workfellow, and also in Timothy is called by Paul his fellowlabourer in the Gospel of Christ.
In , Titus is named by Paul as his partner (koinwnos) and fellowhelper.
In , Paul called Epaphroditus his companion in labor, and then two chapters later in the same letter (), he addresses the Philippian believers, his brethren dearly beloved and longed for, his joy and crown, whom he counts as his true yokefellow, and calls on them to help those who labored with him in the Gospel, counting them as fellowlabourers, whose names are in the book of life.
In , Paul states that Aristarchus (his fellowprisoner), Marcus (Barnabas' nephew), and Jesus Justus (a Jewish Christian) are his ONLY fellowworkers, unto the kingdom of God, which have been a comfort unto me.
Twice Paul used this word in his small but powerful letter to Philemon (, ): First, to address Philemon himself as one that Paul considered a fellowlabourer, and in his closing salutation to name Marcus, Aristarchus, Demas and Lucas as his fellowlabourers.
This word (Lemma = sunergos) is used a total of thirteen times in thirteen verses of the New Testament, twelve of those times are by Paul, and once, John used the word in his third Epistle.
Of Paul, three times he used it in his closing salutations of .
In verses 3 and 9, Priscilla and Aquila, Urbane are named as Paul's helper(s) in the ministry; in verse 21, Timothy is said to be his workfellow, and also in Timothy is called by Paul his fellowlabourer in the Gospel of Christ.
In , Titus is named by Paul as his partner (koinwnos) and fellowhelper.
In , Paul called Epaphroditus his companion in labor, and then two chapters later in the same letter (), he addresses the Philippian believers, his brethren dearly beloved and longed for, his joy and crown, whom he counts as his true yokefellow, and calls on them to help those who labored with him in the Gospel, counting them as fellowlabourers, whose names are in the book of life.
In , Paul states that Aristarchus (his fellowprisoner), Marcus (Barnabas' nephew), and Jesus Justus (a Jewish Christian) are his ONLY fellowworkers, unto the kingdom of God, which have been a comfort unto me.
Twice Paul used this word in his small but powerful letter to Philemon (, ): First, to address Philemon himself as one that Paul considered a fellowlabourer, and in his closing salutation to name Marcus, Aristarchus, Demas and Lucas as his fellowlabourers.
Synopsis of Those Directly Named By Paul as His sunergos: (14)
Priscilla, Aquila, Urbane, Timothy, Apollos, Titus, Epaphroditus, Clement (and other helpers not directly named), Aristarchus, Marcus, Jesus Justus, Philemon, Demas, Lucas.
Aquila Urbane Timothy Titus Epaphroditus Clement (and other helpers not directly named) Aristarchus Marcus Jesus Justus Philemon Demas Lucas
Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 2248.]
They are labourers with God, synergoi—co-workers, fellow-labourers (v.
9), not indeed in the same order and degree, but in subordination to him, as instruments in his hand.
They are engaged in his business.
They are working together with God, in promoting the purposes of his glory, and the salvation of precious souls; and he who knows their work will take care they do not labour in vain.
Men may neglect and vilify one minister while they cry up another, and have no reason for either: they may condemn when they should commend, and applaud what they should neglect and avoid; but the judgment of God is according to truth.
He never rewards but upon just reason, and he ever rewards in proportion to the diligence and faithfulness of his servants.
[Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994), 2248.]
B. Framing on the Right Foundation ().
B. Framing on the Right Foundation ().
1.
The Frame ().
The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid.
It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come.
[A.T. Robertson, Word Pictures in the New Testament (Nashville, TN: Broadman Press, 1933), .]
2. The Foundation of Christ ().
It is not here ἑτερον [heteron] a different kind of gospel (ἑτερον εὐαγγελιον [heteron euaggelion], ; ) which is not another (ἀλλο [allo], ) in reality.
But another Jesus (, ἀλλον Ἰησουν [allon Iēsoun]) is a reflection on the one Lord Jesus.
Hence there is no room on the platform with Jesus for another Saviour, whether Buddha, Mahomet, Dowie, Eddy, or what not.
Jesus Christ is the one foundation and it is gratuitous impudence for another to assume the role of Foundation.
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