Problems In The First Century Church and the Apostle Paul's Method of Addressing Them.

            This post will analyze one major problem that Paul faced in each of the following letters: 1 Corinthians, Colossians, 1 Thessalonians, and 1 Timothy. The cause of each problem will be identified along with Paul’s method for dealing with it. Scripture quotations are from the NKJV.

1 CORINTHIANS
            There were a number of problems in the church at Corinth, which Paul addressed in this letter. One of the main problems discussed is in chapter 6:1-11, where we learn that Christians were bringing legal action against other Christians in the courts of non-believers (6:6).

            To the extent that the Christian life should contrast the lives of the unsaved, Paul described the Corinthian example in this particular matter as an “utter failure” (6:7).

Paul’s Response:

The tone of Paul’s response is perceptibly indignant and matched by his shock in learning of the problem. He asks, is there “not a wise man among you, not even one, who will be able to judge between his brethren?” (6:5).

The brevity with which Paul responds to this problem is also noteworthy. Yet it does not detract from the seriousness of the matter; only that in Paul’s mind, a lengthy response was unnecessary, as the Corinthians knew better. Paul asks six questions within the first six verses, each clearly expecting an affirmative answer. Two of which begin with the words, “Do you not know…?”(6:2, 3).

The literary device Paul employs to encourage them in judging their own affairs is that of logic. He does this by arguing two points:

1. If they will one day judge "the world," then they should be able to judge the “smallest matters” affecting their own lives (6:2). 
2. If they will "judge angels" in the life to come, then they should be able to judge the "things that pertain to this life." (6:3).

      In this way, Paul demonstrated – logically – that the Corinthian church should be judging their own disputes, without involving unbelievers (6:4). He then follows up with the question: Is there “not a wise man among you, not even one, who will be able to judge between his brethren?” (6:5). The logical answer is “yes”.

      Although Paul instructed the Corinthians to keep judgment of disputes within the confines of the local church, he appears more concerned over their willingness to take one another to court in the first place, calling it an “utter failure” (6:7).

      In the remaining verses (7-11), Paul divided his comments between two parties in the Corinthian church: [1] The Plaintiffs (Those who suffered loss) and [2] The Defendants (Those responsible).

       Paul appealed to the injured parties to forgive the wrongs committed against them for the sake of the witness of Christ, asking, “Why do you not rather accept wrong? Why do you not rather [let yourselves] be cheated?” (6:7).

       To those responsible for committing wrongs and cheating their fellow brethren, Paul warns them against being deceived, comparing their actions with those of the unrighteous, unconverted sinner, who has no inheritance in the kingdom of God (6:9-10).

       Finally, and by means of contrasting the conduct of their former lifestyles to their new identity in Christ, Paul encourages them to start living in a way that reflects the life changing, sanctifying power of Christ (6:11).
      To summarize Paul’s message: The church is to be different from the world.

COLOSSIANS
            The letter’s content suggests that the problems facing the church in Colossae centered on a challenge to the sufficiency of Christ in bringing those who professed faith in Him to a complete salvation. Supportive evidence for this claim is Paul’s exhortation: “you are complete in Him” (2:10) and his question of their willful subjection to regulations (2:20) despite Christ having fulfilled the requirements of the law on their behalf.

Identifying the source(s) of the problem is not easy and requires some deductive analysis of the letter, as Paul does not specifically name the individuals or groups responsible for their propagation. A broader appreciation for the nature of the challenge is seen by examining how Paul responds to the problem.

Although not directly named in the letter, some evidence exists to suggest an early form of Gnosticism was threatening the church. Evidence is also present to suggest that Judaizers may have been in Colossae. As to which of these – if either - might have represented the greatest threat the letter does not say. The teachings of each group held that something more was required for man to be saved than simple faith in Christ’s death on the cross, burial and subsequent resurrection.

Evidence for possible early form of Gnostic involvement at Colossae appears in several places within the letter, including Paul’s warning to “Beware lest anyone cheat you through philosophy and empty deceit…” (2:8). Gnostics held a philosophy about the nature of material things – specifically, that matter was evil and that God had created the world through a demiurge. They guarded this philosophy as “secret knowledge,” teaching that without it, a person could not be saved.

Possible influence by Judaizers appears in the legalistic and ascetic practices that Paul references. Apparently, circumcision was being encouraged in Colossae (2:11), as were other legalistic practices involving food, festivals, new moons and Holy days (2:16). Paul summarizes the ascetic practices in saying: “Do not touch, do not taste, do not handle” (2:21).

Paul’s Response:

Paul’s method for addressing the challenge to Christ’s sufficiency was not to focus on the false doctrines, but to focus on Christ. First, however, he begins by introducing himself as an “Apostle of Jesus Christ” (1:1), thereby asserting authority in the doctrinal matters he would be addressing.

He warns the Colossians to beware of those who with persuasive words would deceive them through philosophy and empty deceit (2:4, 8).

He testifies concerning the nature of Christ, relating Christ’s preeminence in all things and pointing out that in Christ, nothing is lacking, “For it pleased the Father that in Him all the fullness should dwell” (1:19). Paul taught that Christ was in the believers at Colossae (1:27), thereby supplying them with the fullness of salvation. He reminds them of how it was they became Christians (1:21-23) and that their position in Christ was “above reproach” (1:22).

Paul stated that it is the Christian to whom a “mystery which has been hidden from ages and from generations…..has been revealed” (1:27). Therefore, the Christian in Colossae need not be concerned with thinking that he lacked a “secret knowledge” for salvation, but rather, he could be confident in the “full assurance of understanding” (2:2). After all, it is in Christ that “all the treasures of wisdom and knowledge” are hidden (2:3).

            Paul argued that circumcision, and the legal requirements of perfect holiness under the law, had been fulfilled in Christ (2:11). For the Christian, fulfillment of the law was no longer his burden; Christ had “taken it out of the way, having nailed it to the cross” (2:14).

Paul argued that the Christian’s assuredness of salvation was guaranteed in Christ’s own resurrection, having been “raised with Him through faith” (2:12). Being under no obligation to keep the law, Paul encourages the Colossians to let no one judge their salvation in regards to legalism (2:16) and for them to remain “rooted and built up in Him” (2:6-7).

Paul defeats the Gnostic argument against complete salvation through faith in Christ by teaching about the fullness in Christ. He then defeats the same argument from Judaizers by teaching about the fulfillment by Christ. In response to Gnosticism, Paul taught that Christ was in the Christian (1:27); in response to legalism, Paul taught that the Christian was in Christ (2:10).

1 THESSALONIANS

            The short-term ministry in Thessalonica was successful in gaining many converts (Acts 17:4). However, opposition by those who did not accept the gospel became fierce, forcing Paul and Silas to flee for their own safety (Acts 17:10). In their absence, the opposition began a campaign of false accusations against Paul and Silas, attacking their motives and character. Although unsuccessful in changing the minds of the new converts (1Th 3:6), Paul considered the attacks a serious matter, offering a defense of the ministry early in the letter. He wanted to reassure the new believers and defend the ministry against further slander.

Paul’s Response:

Although Paul knew the accusations were not true, he avoids embarking on a negative rant against his accusers. Instead, he offers a mostly positive defense of his ministry while maintaining a calm tone in his remarks.

Changed lives offered the best defense of Paul’s ministry in Thessalonica, and he begins by citing this fact: “our coming to you was not in vain” (2:1).

Paul further defends his ministry by writing of his personal hardship in bringing the gospel to them. He notes that prior to arriving in Thessalonica, he and Silas were in Philippi, where they “had suffered before and were spitefully treated” (2:2). Nevertheless, Paul states that because the gospel which they brought to Thessalonica was true and “did not come from error or uncleanness, nor was it in deceit” (2:3), “we were bold in our God to speak to you the gospel of God in much conflict” (2:2).

In defense of the genuine nature of his ministry, including his qualifications and those of his ministry team, Paul writes, “…we have been approved by God to be entrusted with the gospel” (2:1). Moreover, the purpose of their sharing the gospel with others was “not as pleasing men, but God” (2:4).

For further evidence that Paul’s motives were pure, he points to the absence of deceitful tactics like the use of “flattering words” or a “cloak for covetousness” (2:5), often used to mask ulterior motives. Additionally, they did not “seek glory from men” or “make demands as Apostles of Christ” even though Paul’s comment suggests that, in the case of the latter, they reserved the right (2:6).

After describing in negative terms what their ministry was not, Paul begins to describe in positive terms what their ministry was. He describes his ministry among them in terms of a “nursing mother” that is gentle, that cherishes and affectionately longs to be with her newborn children, willing to impart the best she has, investing her life into theirs (2:7-8).

Defending against claims that Paul and Silas were in the ministry to gain financially from others, Paul reminds them of their “laboring night and day, that we might not be a burden to any of you” (2:9).

Defending against claims that he and Silas exhibited poor behavior while in Thessalonica, Paul reminds them of the facts, specifically that they behaved “devoutly and justly and blamelessly” (2:10). Here in verse 10, as in verse 5, Paul invokes a courtroom like atmosphere in his defense by claiming God as a witness in these matters.

1 TIMOTHY

The major problem in Ephesus consisted of men who once taught faithfully the gospel of God with sincere faith, teaching doctrines, which found no support in the scriptures. Paul describes these men as “having strayed”, “have turned” (1:6), “having rejected” and as having “suffered shipwreck” (1:19), with many of them “desiring to be teachers of the law”, yet having no understanding of its proper use (1:7). The seriousness with which Paul viewed the situation is underscored by his use of the term “warfare” (1:18), describing the spiritual environment Timothy would be entering in order to correct those in error.

Paul’s Response:

Paul could have addressed the problems in Ephesus by writing a public letter to the church, but his confidence in God’s calling on Timothy’s life to minister resulted in a private communication aimed at encouraging Timothy to embrace his calling and lead by example. Therefore, Paul writes to encourage Timothy to “remain in Ephesus” despite the challenges.

He reminds Timothy that he is to command those who are teaching false doctrines, trusting in fables, and placing emphasis on genealogies, to cease doing so immediately. Those who do not comply should be excused from the ministry (1:20).

Concerning those who wanted to teach the law (1:7), Paul reminds Timothy of its proper use: To convict the ungodly and sinners (1:8-10). Paul recounts his own attempt at salvation by keeping the law, describing it as a time of ignorance and blasphemy (1:13), while naming Christ as the only true means of salvation (1:15). Paul’s life was an example to be used by Timothy in showing the legalist his need for grace and mercy over justice (1:16).

Paul commands Timothy to get in to the spiritual battle there in Ephesus by “waging the good warfare”, reminding him of the spiritual calling on his life revealed to him by way of prophecy (1:18).

Paul encourages Timothy to spend time in prayer for everyone (2:1) and outlines requirements for those desiring to be involved in ministry (3:1-12).

Paul’s overall means of responding to the problems at Ephesus is to encourage Timothy in two primary areas: First, teach the word of God (4:13) and second, be an example to everyone of how a Christian is to live his life (3:15, 4:12, 16).

Finally, he encourages Timothy to guard his own heart from being drawn away from the truth (6:20).