Trusting Personal Experience Over Biblical Authority (2 Corinthians 12:2-4)
This sermon delves into the dangers of Christian mysticism, examining how an over-reliance on personal experience can distort biblical truth. It thoughtfully guides readers through various contemporary movements, urging a return to the unchanging authority of Scripture.
This sermon warns against Christian mysticism, which prioritizes subjective experience over biblical authority. It explores this danger in the charismatic movement, social justice, and the 'little gods' theology, advocating for the Scriptures as the 'more sure prophetic word.'
Overview
This sermon defines Christian mysticism as the belief that union with deity can be achieved through subjective experience and contemplation, requiring the disengagement of the human intellect. The speaker contends that this approach is dangerous and unbiblical, exploring its manifestations within three distinct areas: the charismatic movement, the social justice movement, and the 'little gods' theology.
First, the sermon critiques the charismatic movement, arguing that its emphasis on personal experience (like "heaven tourism," "Jesus Calling," and claims of miraculous signs) often leads to a devaluation of the mind and biblical truth. Examples like Kat Kerr's tales of 'Christmas Town' and 'Jello Land,' Kevin Zadai's claims about Jesus, and Todd White's 'leg lengthening' trick are presented as evidence of delusion or fraud, bearing no resemblance to the undeniable miracles of the apostles.
Next, the sermon asserts that the social justice movement relies on a mystical interpretation of Scripture to support its tenets. It uses Eric Mason's interpretation of Luke 19 (Zacchaeus) as a 'Biblical Case for Reparations' as an example of misapplying a text about personal repentance. The speaker argues that this approach fosters victimhood, creates racial divisions, and compromises core gospel truths, citing statements from Ligon Duncan and the unbiblical claims by J.D. Greear and Ed Litton regarding homosexuality.
Finally, the sermon addresses the 'little gods' theology, which culminates in the belief that humans are equal to or are God. Drawing from historical figures like Meister Eckhart and modern preachers like Kenneth Copeland and Steven Furtick, the speaker highlights this as a profound blasphemy, paralleling it to Mormonism. The sermon concludes by emphasizing that Scripture, as the 'more sure prophetic word' (2 Peter 1:16-19), must always be the ultimate authority for faith and practice, above any personal experience.
Key points
- Christian mysticism is defined as seeking union with deity through subjective experience, requiring the disengagement of the human intellect.
- The sermon explores three dangerous manifestations of Christian mysticism: the charismatic movement, the social justice movement, and the 'little gods' theology.
- In the charismatic movement, mysticism is criticized for promoting practices like 'heaven tourism' and 'Jesus Calling,' and for fostering claims of 'tongues' and 'healings' that are often unbiblical or fraudulent.
- The social justice movement is seen as requiring mystical interpretation of Scripture to advance its tenets, such as reparations, which distorts biblical texts and fosters victimhood.
- 'Little gods' theology, championed by figures like Kenneth Copeland and Steven Furtick, is identified as a blasphemous heresy claiming humanity's equality with God, similar to Mormonism.
- The sermon highlights that a disengaged mind is an enemy of the Christian, making individuals susceptible to false teaching and exploitation.
- Ultimately, the Bible is presented as the 'prophetic word more sure' (2 Peter 1:16-19), which must serve as the ultimate authority for interpreting all experiences and doctrine.
In John MacArthur's words
“The disengaged mind is the enemy of the Christian. The disengaged mind is the enemy of the Christian. It is the friend of the false teacher, because the more your mind is disengaged, the easier it is to lead you astray.”
“We cannot interpret the Bible by what we experience. We must interpret our experiences by the Bible.”
“If you see yourself as a victim, you will never come to Christ for forgiveness of your sins.”
Outline
- I. Introduction to Mysticism: The Deadly Dangers of Trusting Personal Experience over Biblical Authority
- A. Broad Definition of Mysticism: Union with deity through contemplation and subjective experience, disengaging the intellect
- B. Three Areas of Exploration
- 1. Charismatic Movement
- 2. Social Justice Movement
- 3. Little Gods Theology
- II. Mysticism in the Charismatic Movement
- A. Disengagement of the Mind
- 1. Critique of Joyce Meyer's view on 'heart over head'
- 2. Biblical counter-arguments (Jeremiah, Proverbs, Matthew, Philippians)
- 3. Danger: Leads to false teaching and financial exploitation
- B. Examples of 'Disengaged Mind'
- 1. Kat Kerr (Christmas Town, Jello Land in heaven)
- 2. Kevin Zadai (Jesus trusting him, Jesus playing saxophone)
- 3. Mainstream vs. Fringe Charismaticism (TBN/Daystar vs. Storms/Grudem)
- C. Heaven Tourism
- 1. Prominent figures claiming visits to heaven/hell
- 2. Biblical counter-argument: Apostle Paul's experience (2 Corinthians 12:2-4)
- D. 'Jesus Calling' and the Insufficiency of Scripture
- 1. Inspiration from 'God Calling'
- 2. Sarah Young's desire for 'more' than the Bible
- 3. Critique: The Bible is sufficient and inexhaustible
- E. Experience as King
- 1. 'Speaking in Tongues' (Terence McKenna, Hindu Kundalini parallels)
- 2. 'Faith Healing' (Todd White's leg lengthening trick)
- 3. Lack of resemblance to New Testament apostolic miracles (John 5, Acts 4, 2 Corinthians 12:12)
- III. Christian Mysticism in the Social Justice Movement
- A. Requires Mystical Interpretation of Scripture
- 1. Example: Eric Mason's 'Biblical Case for Reparations' from Luke 19
- 2. Critique: Luke 19 is about Zacchaeus's personal repentance, not reparations
- B. Pernicious Influence on Sound Doctrine
- 1. Example: Ligon Duncan's statements on trust issues
- 2. Critique: Fosters victimhood, creates divisions, denies forgiveness, inoculates against gospel need
- 3. Analogy: Social Justice as a 'train' bringing 'boxcars' (racial, economic, egalitarian, homosexual, abortion issues)
- C. Stunningly Unbiblical Compromise
- 1. Example: J.D. Greear and Ed Litton on homosexuality not sending people to hell
- 2. Biblical counter-argument: 1 Corinthians 6:9-11; homosexuality will send you to hell, but there is forgiveness through Christ
- IV. Mysticism and 'Little Gods' Theology
- A. The End Goal: Union with the Divine leading to belief in being a 'little god'
- B. Historical Roots: Meister Eckhart's 'the ground' concept
- C. Modern Proponents
- 1. Kenneth Copeland: 'Of course, they're equal to Me. I gave birth to them.'
- 2. Steven Furtick: 'I am God Almighty,' 'You are as I am.'
- 3. Parallel to Mormonism
- D. Bad Fruit: Bethel Church Baptisms
- 1. Candidates lacking understanding of the gospel or baptism's significance
- 2. Critique: This is the result of Christian mysticism
- V. Conclusion: The Prophetic Word More Sure
- A. Peter's Testimony (2 Peter 1:16-19)
- 1. Eyewitness of Transfiguration (majesty of Christ)
- 2. The prophetic word (Scriptures) is 'more sure' than even direct experience
- B. The Bible as the Ultimate Authority
- 1. Rejection of charismatic experiences, social justice interpretations, and 'little gods' doctrine when they contradict Scripture
- C. The Gospel Message
- 1. Conviction of sin, God's wrath, repentance, and trust in the risen Lord Jesus Christ
Scripture references
- Jeremiah 17:9
- Proverbs 28:26
- Matthew 22:37
- Philippians 1:9
- John 2:24
- 2 Corinthians 12:2-4
- 1 Corinthians 4:6
- John 5
- Acts 4
- 2 Corinthians 12:12
- Luke 19:8
- 1 Corinthians 6:9-11
- 2 Peter 1:16-19
9 The heart is deceitful above all things, and desperately wicked: who can know it?
26 He that trusteth in his own heart is a fool: but whoso walketh wisely, he shall be delivered.
37 Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
9 And this I pray, that your love may abound yet more and more in knowledge and in all judgment;
24 But Jesus did not commit himself unto them, because he knew all men,
2 I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven.
3 And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;)
4 How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.
6 And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another.
1 After this there was a feast of the Jews; and Jesus went up to Jerusalem.
2 Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches.
1 And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them,
2 Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.
12 Truly the signs of an apostle were wrought among you in all patience, in signs, and wonders, and mighty deeds.
8 And Zaccheus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold.
9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,
10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God.
11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.
16 For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.
17 For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.
18 And this voice which came from heaven we heard, when we were with him in the holy mount.
19 We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:
Insights
True divine knowledge flows through the mind, not around it.
Subjective experience often deceives, but God's Word always grounds truth.
Genuine repentance expresses itself in personal fruit, not political demands.
Questions & answers
What is Christian mysticism according to this sermon?
It is the belief that union with deity or ultimate reality can be attained through contemplation and subjective experience, requiring one to disengage the human intellect from the pursuit of divine knowledge.
How does the sermon critique the charismatic movement?
The sermon argues that the charismatic movement prioritizes subjective experience over the mind and biblical teaching, leading to bizarre claims, fraudulent practices like leg lengthening, and a diminished view of the Bible's sufficiency.
What is the sermon's view on the social justice movement?
The sermon contends that the social justice movement requires a mystical interpretation of Scripture that is not supported by sound hermeneutics, promoting victimhood and division rather than biblical repentance and reconciliation.
What is the 'little gods' theology?
This theology, rooted in mysticism, claims that believers are equal to or are God, a blasphemous belief that goes against foundational biblical truths and parallels cultic teachings like Mormonism.
Why does the sermon emphasize 'Biblical Authority' over 'Personal Experience'?
The sermon highlights 2 Peter 1:16-19, where Peter states the 'prophetic word' (Scripture) is 'more sure' than even his direct experience of Jesus' transfiguration, establishing the Bible as the supreme and infallible authority for truth.
What specific examples of 'heaven tourism' are mentioned?
The sermon mentions figures like Rick Joyner, Ana Werner, Colton Burpo, Paula White, Don Piper, Jesse Duplantis, Bill Wiese, Kevin Zadai, and Mary Baxter, all claiming to have visited heaven or hell.
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