How would you describe the culture in your church? Some of our churches would call themselves a family church, intergenerational in nature. Others could describe their church as warm, missions-minded or also intentional especially when it comes to membership.
But, would anyone describe their church as worldly? No one will say that the culture in their church is marked by worldliness or false teachings, but, neither did the Corinthians! The world tells us that organisational culture is set by leadership. In the same way, church culture can also be influenced by leadership!
We have a tendency to talk about the false teacher and are quick to criticise and critique. But tonight, we want to recognise what the Bible has to say about false teaching. False teaching is anti-gospel and Satanic in nature. False teachers are not of Christ!
(A) ‘Foolishness’ and ‘Jealousy’: Rightly Contending for the Truth (2 Cor 11:1-3)
In 2 Cor 11:1, Paul asks that they bear with him “in a little foolishness”. In this section, especially in 2 Cor 10, Paul has been defending his ministry against the allegations of some in the church. Based on what he looked like and also how he spoke, some alleged that he was not a true apostle. Such comparisons exalting the individual are of a worldly nature and are rightly thought of by Paul as foolish (c.f. 2 Cor 10:12). It involves him taking time off more edifying pursuits in order to indulge in such comparisons, some form of ‘spiritual one-upmanship’ (as D.A. Carson describes it).
He knows that what he is about to say about his ministry will be perceived as foolish by some of the Corinthian Christians. And we will see it in the verses that follows.
Paul describes himself as feeling a “divine jealousy” for the people (2 Cor 11:2). Paul’s jealousy is in the context of his spiritual fatherhood over the Corinthian believers (c.f. 1 Cor 4:14-15). Paul is engaging in what is “foolishness” because he is jealous. But his jealousy is put in the context of his spiritual fatherhood.
Paul sees it as his responsibility to protect the integrity of his child (i.e. the church) whom he has betrothed to the bridegroom (i.e. Christ). The issue is one of purity – of presenting an unblemished bride to the bridegroom. This is the father’s responsibility because the purity and integrity of the bride impacts the honour and integrity of the father.
Paul stresses that his jealousy is a divine and godly jealousy – which is unlike worldly or sinful jealousy that we are more acquainted with. Godly jealousy is a righteous desire to fight for the hearts or affections of those who rightly belong to God but are at risk of turning away to idols. This jealously originates with God himself! God uses this description of himself. Unlike most human jealousy which is a sin and a vice, godly jealousy is concerned with God’s honour and glory (cf. Exo 20:3-5a).
Paul’s jealousy for the church’s purity is surely a function of his love for Christ Himself. Is this the concern you have for those you lead? And if you're at the receiving end, maybe consider that the words that your leaders have is for your good?
What is at stake is a turning away from a “sincere and pure devotion to Christ” (2 Cor 11:3). This can come about by means of deception. The analogy is not made with regards to Eve, the analogy is made with regards to the perpetrator of the deception. Paul is warning his readers (that includes us) that Satan’s lies that deceived Eve can still deceive us today! We need to understand Satan’s agenda – he just needs to get us to not focus on God by employing deception, distraction and doubt.
(B) The Gospels we Seek vs the Gospel we Need: False Teaching and the Sin of Tolerance (2 Cor 11:4-7a)
Which 3 aspects of false teaching does Paul identify in v4? (cf. 1 Cor 15:1-4; Jn 15:26)
Paul identifies 3 aspects of false teaching — another Jesus, a different spirit and a different gospel (2 Cor 11:4).
Another Jesus from the Jesus proclaimed by the apostles
A different gospel necessarily involves ‘another Jesus’. Fake Jesuses come in many different forms: prosperity gospel, moral teacher. Or maybe a “lone ranger Jesus”, who did everything, but does not call anyone to following Him in ongoing repentance and discipleship. Adding requirements to the gospel (i.e. a Jesus+ gospel) implies a ‘Jesus-‘, one whose power is insufficient to save, this is not the Jesus of the Bible and not the Jesus whom the apostolic witness tells ofA different gospel that posits other means of salvation apart from Jesus Christ
What is the gospel? 1 Cor 15:1-4 gives us a summary and removing these elements take away from the gospel and present a different gospel altogether. Different gospels may add requirements to this (e.g. maintaining a merit-based salvation, needing to maintain the requirements of the Mosaic Law). It could also look like a Christ with no death and resurrection, no repentance of sin and no faith required. The false teaching in Corinth likely involved some form of Judaizing, not unlike that which was introduced to the churches of Galatia.A different spirit from the Holy Spirit that was given to believers
In Jn 15:26, we read of how the Holy Spirit bears witness about Christ and leads us to him so that through Christ we may know the Father. The gospel brings new life in Christ that is empowered by the Holy Spirit, who then causes this new life to bear godly fruit and increasingly conforms the believer to the image of Christ – this is the process of growing in godliness and holiness over time.
False spirits do not accomplish any of this. False gospels therefore involve spirits that drive all sorts of other non-sanctified behaviour (create distraction and confusion, sow discord, foster disunity, spirit of slavery, spirit of fear, false spirit of freedom).
But how did the Corinthians respond to such teaching? They were tolerant of it and received it (“you put up with it readily enough”, c.f. 2 Cor 11:4b). They did not need to accept it fully, but by allowing it to exist among them, it could put their devotion to Christ at risk (2 Cor 11:3).
Ancient Greece was pluralistic and also tolerated many different ideas. Perhaps the Corinthians may have also thought of these alternate gospel as one among many truths. This is not unlike our circles today. We put up with some of these other interpretations or versions of the truth. Tolerance not only assumes that the truth is unknowable, but denies that the truth was ever delivered. Tolerating the false gospel could also affect their holiness.
False gospels are enabled by us, the listeners and provide a smokescreen for our own sin and our own comfort under a veneer of ‘tolerance’. We want to hear it (c.f. 2 Tim 4:3-4). Because false teaching has no power to convict, our tolerance and acceptance creates a space where our personal indulgences can play out without coming under scrutiny. This is a mutually reinforcing cycle which results in us slowly turning away from our devotion to Christ and inwardly on our own sin.
Paul speaks clearly here telling them and also us that there is no room for tolerance when it comes to our faith. Compromising will result in us turning away from a sincere and pure devotion to Christ.
What inclinations did the Corinthians have that led to this? In 2 Cor 11:5-7, we read of how they were preoccupied with reputation (e.g. ‘super-apostles’). They were taken by outward appearances, (e.g. sophistication, eloquence, stylised rhetoric) and associated these traits with authenticity. They judged a teacher’s standing by his remuneration, for in their time, those who spoke for free were treated as amateurs.
We too (i) have the tendency to place people with big reputations on a pedestal; (ii) gravitate towards polish, eloquence and charisma; (iii) judge a ministry by its material success (e.g. church growth, size of operations, global reach etc). In the economy of Scripture, Christian leadership is instead marked by shepherding and servanthood (cf. 1 Cor 3:5-7). Above all, it is marked by personal example.
False teachers often prey on our superficiality and manmade ideas of leadership and also what a Saviour is like. Israel wrestled and struggled with this when they received Jesus and his teaching during his ministry. He looked different from the Saviour they expected. This calls us to think about our own hearts and our own churches. What kind of a culture do we have in our church? Can we identity false teachings and false gospels?
(C) True Gospel Ministry: Validated by Example and not Masquerading for Gain (2 Cor 11: 7b-15)
Paul goes on to respond to his critics and defend his ministry to the Corinthians in 2 Cor 11:6-12.
To the charge of being unskilled in speaking (2 Cor 11:6a), he emphasizes his knowledge and apostolic ministry and witness to the gospel (2 Cor 11:6b-c, c.f 1 Cor 1:17; 2:1-5).
When said that we was an inferior apostle because he was not commanding a fee (2 Cor 11:7), he said that he could have requested a fee but he did not, because he did not want to burden them. He also reminds them of his labor, love and service to them without gain (2 Cor 11:8-9). He did not impose on them and these stand in contrast with what his critics were saying. He laboured so he could bring them the truth (c.f. 1 Cor 4:11-12a; 2 Cor 12:14-15).
There were the false teachers that also said that they worked like Paul or “work on the same terms” (2 Cor 11:12b). To deal with this, Paul insists on continuing what he does in order to distinguish and preserve the integrity of his gospel ministry (2 Cor 11:12a). By doing so, it'll undermine the claims of the false teachers. Paul was zealous for the integrity of gospel ministry in the church and he has also written about it in his first letter to the Corinthians (c.f. 1 Cor 9:13-18). Association with false teaching affects our witness and we are not to associate with false teaching (c.f. 2 Jn 10).
Paul has strong words for those who carry out these false teachings (2 Cor 11:13-15). False apostles that disguise themselves as servants of righteousness carry out this false teaching. This is Satanic, and is the work of Satan. In the church, there are those who profess Christ, those who teach and some of them who do so could even be servants of Satan. Good stewardship of the gospel that we have received means that we do have to make some judgments as to what or who we should believe and follow. This is one of the responsibilities of the local church, to make certain judgments in order to preserve the pattern of sound teaching and to guard the flock.
Tonight’s passage shows us that we can judge false teaching by objective standards of Christian maturity that teachers and preachers are held to. The church needs to be on guard and we need to know the truth in order to contend for it. We need to know who Jesus is; know what the gospel is; and understand how the Holy Spirit works (c.f. Jn 14:6-7). Churches need to know what cross-shaped true gospel ministry looks like. Practically, this means teaching and preaching, reading and prayer, fellowship and accountability. Teaching and preaching from the word must take central importance in the life of the church! God’s people must also devote themselves to reading and prayer, because God’s Word is a lamp to our feet and a light to our path. Without knowing God’s word, we walk in blindness. Christians also don’t live in isolation, but in fellowship, which is important for building us up for Christian maturity. Satan loves it when a believer walks in isolation. We need to be in fellowship so we are accountable to each other, but also account for others with godly jealousy as we all stand guard and walk according to the true gospel.
In 2 Cor 11:15, we also see that there is judgement for these false teachers. Scripture also speaks clearly about the judgment that will come at the end against false teachings. This is a warning for us and a call for us to pay close attention and hold fast to the truth even now.
In this section, Paul has helped us to see that false teachers can be detected by their content, and also their resultant behaviour from their teaching. The apostles model the gospel even in their weakness, which show their dependence on Christ. This could look like foolishness in the eyes of the world but shows their utter dependence on God. False apostles are also disguised (appearing like the real thing but actually wrong), deceitful (holding out temporary gain/success but eventually true nature and deeds will be shown) and disciples (imitating Satan their master and suffering his end). Bible teacher D.A. Carson also writes of it in this way:
Christians are especially open to the kind of cunning deceit that combines the language of faith and religion with the content of self-interest and flattery. We like to be told how special we are, how wise, how blessed, especially if as a consequence others are gently diminished. We like to have our Christianity shaped less by the cross than by triumphalism or rules or charismatic leaders or subjective experience. And if this shaping can be coated with assurances of orthodoxy, complete with cliché, we may not detect the presence of the archdeceiver, nor see that we are being weaned away from “sincere and pure devotion to Christ” to a “different gospel.”
What false versions of Jesus or false gospels pervade our culture today? What would it look like for us to contend for the truth in our own lives and in our churches?