Travelling through 1 Thessalonians 07 Right Attitudes

The final article in the series from the Evangelical Magazine

The final part of 1 Thessalonians can be divided into three. Verses 16-22 contain a series of exhortations. Before that, Paul is concerned that the Thessalonians should have right attitudes to each other. After that, ready to close, Paul gives his final commands, blessings and requests.

Attitudes to fellow believers

Many churches today are small, but if they are united that is something positive. Paul talks in verses 12-15, first of having the right attitude to leaders, then to all.

Paul refers to leaders as ‘Those who work hard among you, who are over you in the Lord and who admonish you.’ They are hard workers who have the right to be in authority over others and ‘admonish’ or counsel people – literally, put sense into them!

Paul asks for two things with respect to leaders – respect or acknowledgement. Listen to them, appreciate them, try to please them. More than that, ‘Hold them in the highest regard in love because of their work.’ Do not criticise them behind their backs, ignore what they say or take it with a pinch of salt. Take it seriously. Believe it. Act on it. One writer says, ‘We need wise leadership today but still more wise following. An army of captains and colonels never won a battle.’

Paul goes on to say that we must live in peace with each other. The New Testament often calls for peace (see Eph. 4:3). He speaks of three different types of church member (the idle, the timid and the weak) and our duty to each. This is far from exhaustive but these are typical problems. We are not all the same. Each must be dealt with appropriately.

The idle or unruly must be warned. The timid must be encouraged. This will not always be easy so we need to ‘be patient with everyone’.

In verse 15 Paul warns against a spirit of revenge and urges kindness to all. Spurgeon once sent a very brief letter to a man. ‘Bear. Bear. Bear. Forbear. Forbear. Forbear. In yielding is victory. Fight the devil and love the deacon. Love him till he is loveable.’ That is the approach.

Dos and don’ts

Verses 16-22 are a little like when a preacher is short of time and says, ‘I’ve no more time. I’ll just give the heads’. Here are six brief exhortations vital to remember always.

• Be joyful always. Eleanor H. Porter’s Pollyanna says of her minister father that he would not have remained a minister ‘if ’twasn’t for the rejoicing texts’. She elucidates ‘Of course the Bible didn’t name ’em that. But it’s all those that begin “Be glad in the Lord” or “Rejoice greatly” … and all that, you know – such a lot of ’em. Once … he counted ’em. There were eight hundred of ’em.’ There may not be 800 but that sounds about right. All are there to keep us rejoicing.
• Pray continually. In his Institutes Calvin calls prayer the chief exercise of faith. Certainly, if we are real Christians, we will pray. It is impossible to live the Christian life without praying. Here Paul calls for continual prayer. Obviously this does not mean that we do nothing but pray but it does mean that we continually turn back to prayer.
• Give thanks in all circumstances. How easy it is to forget this. We must not.
• Do not put out the Spirit’s fire. Scripture uses different symbols for the Holy Spirit. One is fire, so by analogy when he is at work it is as if fire is burning. Burning fire can be put out by various means. That is the picture here. You are not to put out the Spirit’s fire, Paul warns. In those days that would have included fresh prophecy; today, prayer, preaching, evangelism and Spirit-prompted acts of love. When people are stirred up regarding these things we are not to quench the flame.
• Never treat preaching with contempt. Verse 20 narrows down to a particular offence. There are no prophecies of a New Testament sort today but we have preaching and a believer may show contempt towards it or treat it as of no consequence. He may fail to see what a vital tool it is to bring sinners to faith and build up believers. Paul says to such not to treat preaching with contempt.
• Test everything, holding on to the good and rejecting all evil. What if it is not the Spirit setting things on fire? What if the prophecy is false, the preaching in error? Everything needs to be tested then dealt with appropriately. This attitude is commended everywhere in Scripture.

Final words

Paul closes with five sorts of words.

• Prayers for sanctification. ‘May God himself, the God of peace, sanctify you through and through and in a parallel prayer. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ.’ The story is told of a girl who came to faith and applied for church membership. ‘Were you a sinner before the Lord Jesus came into your life?’ enquired an old deacon. ‘Yes, sir,’ she replied. ‘Well, are you still a sinner?’ ‘To tell the truth, I feel I’m a greater sinner than ever.’ ‘Then what real change have you experienced?’ ‘I don’t quite know how to explain,’ she said, ‘except I used to be a sinner running after sin but now I’m a sinner running from sin!’ She was received into the church and proved by her consistent life that she was truly converted.
• A reassuring promise Verse 24 says ‘The one who calls you is faithful and he will do it.’ This follows on from Paul’s prayers for their sanctification and preservation. Paul is confident his prayers will be answered because he knows that the one he is praying to is the one who called the Thessalonians to himself in the first place and he is not a God who begins things then leaves them incomplete.
• A request for prayer With his prayers for them, Paul appropriately makes his own prayer request, ‘Brothers, pray for us’. Romans 15:30 is similar. If the Apostle felt in need of prayer so should every minister. If he wanted the Thessalonians to pray, it is right that every Christian should pray for ministers.
• Two commands – to give greetings and about public reading A kiss was the normal way of greeting as it is in most countries today, except Germanised ones like the UK, where hands are shaken. ‘Holy’ points to the need to avoid any sexual element. Paul also commands that his letter be read publicly and that there be an exchange of letters with the Laodiceans. Even at the time of writing Paul thought of his words as authoritative. It is right that we continue the tradition and read this letter and others like it in public so that all may hear its contents.
• A benediction of grace, Paul finishes the whole letter with a benediction (v.28). The grace of our Lord Jesus Christ be with you. Someone confronted Luther about justification, with the remark, ‘If this is true, a person could simply live as he pleased!’ ‘Indeed!’ answered Luther ‘Now, what pleases you?’ Augustine, the great preacher of grace during the 4th and 5th centuries, lacked the fine-tuned precision of the Reformers but his response on this point was similar to Luther’s. He said that the doctrine of justification led to the maxim, ‘Love God and do as you please.’ That is grace.

Travelling through 1 Thessalonians 02 How to be a successful preacher

This is the second in a series of articles on 1 Thessalonians that appeared in The Evangelical Magazine

There is a sort of preacher likely to succeed with God's help. Preachers, all who pray for them and all who witness should know what they are like. Paul was very successful in Thessalonica. In 1 Thessalonians 2:1-13 we read how.

Preaching can make little impact. We may think it will never succeed. Let's try something else! But what happened in Thessalonica? Paul reminds them. His visit was not a failure. Previously, in Philippi, he and Silas were beaten and imprisoned. Every convert was hard won. No doubt it was tempting to be discouraged on coming to pagan Thessalonica. But with God's help (that is important) they boldly evangelised despite strong opposition. They kept preaching regardless and did not tone it down. We must be bold, not letting opposition deter. Look to God and evangelise. Let people know. It is their only hope. Only certain preachers will succeed, like Paul in Thessalonica.

1. Avoid error, impure motives, trickery Paul avoided deceit, impurity or tricking people. There are apparently successful preachers who are false, impure in motive, mere tricksters. On the contrary, we must be true, genuine, honest, preaching God's Word. It is one reason expository preaching is important - to be sure it stays true. Preaching must not be motivated by desire for applause, money or merely winning the argument. Gimmicks are a distraction. The best preaching, the sort God most often uses, is straightforward, unvarnished, plain. That is what pleases him. Successful preachers see they are stewards entrusted with God's Word. They want not to please men but God, who tests our hearts. They seek his approval. Like the best translator they aim not to show off or add anything but to give the true meaning. Pray for such preaching. The ASA expect adverts to be legal, decent and honest. Try to be true, genuine and honest when you witness. Pray preachers will do the same.

2. Avoid flattery, selfishness; humble people It is good to identify with an audience but flattery is inconsistent with faithful preaching. Somehow preachers must spell out the bad news – our utter sinfulness, our hopeless state without God. Born in sin, we are totally depraved and, religious or not, outside Christ, without hope. Preaching must not be a cover up for greed. Never think of what you will get out of it. Faithful preachers seek the good of their hearers. To adapt Kennedy's words - “ask not what you might get out of evangelism, ask what you can do for others through your evangelism”! We need preaching that exalts God and humbles people. Paul did not look for human praise, he was not trying to please men but God, who tests our hearts. Inner sincerity is vital. The late Bob Sheehan, as a student out preaching, was once told “if an old man at the back leaves in the last hymn, don't worry Dr Lloyd-Jones always does that”. How unnerving! But Bob thought a bit and saw the real challenge is to preach before God. That is who we should be most conscious of. Pray for that sort of preaching. Preach Christ without flattery or selfishness; for God's glory, not to please men.

3. Have a lifestyle that backs up the message Paul goes on to speak of his lifestyle. He compares himself to a mother (literally a nurse, perhaps with her own children) and a father. He explains (6-8) how he and his team avoided being a burden and were gentle among you, like a mother caring for her little children. He refers particularly to his decision not to expect financial support. Admittedly, it was only a short time but he acted from concern for the people. He showed motherly gentleness and care, not wanting to burden them. Preachers must preach and live like mothers, who have God-given authority over their children but are tender and gentle. Faithful preachers must not be harsh, frightening away those who are genuinely interested. They should be winsome. Children, especially when afraid, run to mothers not from them. Paul tells them further he loved them so much that he was delighted to share with them not only the gospel …. but his life as well, as were others, because they had become so dear to them. So it is in successful, God wrought preaching. A bond builds between preacher and people that cannot be easily broken.

4. Be holy, righteous, blameless At the same time, like all faithful preachers, Paul was a father. He reminds them (9-12) of his toil and hardship, how they worked night and day in order not to be a burden to anyone while we preached … For you know that we dealt with each of you as a father deals with his own children … His life was marked by holiness, righteousness and blamelessness. Part of this desire not to burden them made him careful to be pious, upright, faultless in his approach, fearing to do anything burdensome. Often unbelievers hearing the gospel are sceptical, ready to seize on anything to oppose the preacher and deny his message. Paul would not allow that but worked hard to avoid it. Then there is his fatherly encouraging, comforting and urging all to live God-worthy lives. In a fatherly way, he did all he could to encourage and comfort, to urge them to lives worthy of God, who calls such people into his kingdom and glory. Again he piles up words. He got alongside them, doing all he could to help them, promoting a life worthy of God, calls people out of Satan's kingdom of darkness into God's glorious kingdom of light. Again, it is the gold standard but we need such preachers. Pray God will raise them up. Pray to be like it yourself.

5. Pray it will be received as God's Word Finally, Paul says he thanks God continually (13) for how his message was received - not as the word of men, but as it actually is, the word of God, which is at work in you who believe. Here is the piece de resistance. The Thessalonians had never heard anything like it. They knew it was not man's word but God's at work in them by his power and grace. That is the amazing thing about this sort of preaching. We hear so much bad preaching and preach so many bad sermons we doubt if it can be effective but how wonderful when the Word comes with power and people see by faith it really is God's Word.

Reading the New Testament 1 Timothy

Paul's letters to Timothy and Titus are collectively known as the pastoral letters as in them Paul writes to those with pastoral oversight. The letters contain teaching highly relevant to the Christian ministry.

Paul

Paul's authorship has been questioned by some, even though this view has been strongly held from the earliest times and despite the testimony of the letters themselves.

Reasons advanced for a later author can be readily answered. The fact Gnostic teachers rejected it is hardly reason for us to do so. Supposed discrepancies in the historical references in the letters and suggestions that they do not fit in with Acts disappear if we accept that Paul was imprisoned, then released, travelled and was then imprisoned a second time. It has also been suggested that the organisation of the local churches evident in the Pastorals is too advanced for any period in Paul’s life. However, an examination of Acts shows this not to be so. Acts 6 may be the inauguration of the role of deacons; elders were established in Acts 14:23 even before Paul had completed his first missionary journey. 

The false teaching Paul counters is regarded by some as being from the Second Century, when Gnosticism was more fully developed. However, some matters Paul raises evidence a strong Judaistic flavour, for instance - genealogies and the Law (1 Timothy 1) circumcision and Jewish myths (Titus 1). This fits with the difficulties the churches were experiencing in Paul’s lifetime.

It has been asserted that the style is unlike Paul's. There are differences in style and content in the Pastorals compared with Paul’s earlier letters, but none that cannot be accounted for by age and experience. There are similar differences between the letters Paul wrote while he was free and travelling and those written when in prison. Such changes over the years should not surprise us. The fact the letters bear his name should be enough!

Timothy

Timothy was born in Lystra to a Greek father and a Jewish mother. He was raised in the Jewish faith and knew the Scriptures from childhood (2 Timothy 3:15). His mother Eunice and grandmother Lois were believers and Timothy was probably converted during Paul’s visit on his first missionary journey. When Paul returned on his second journey, he took Timothy with him. To avoid offending Jews in the region who knew his father was Greek, Paul had Timothy circumcised. He then shared in the evangelisation of Macedonia and Achaia and was with Paul for three years in Ephesus. He also accompanied him to Jerusalem and was with Paul when he was under house arrest in Rome. His name appears with Paul’s at the head of the letters to the Colossians and Philemon. When Paul was released, he eventually travelled to Ephesus, then left Timothy there to sort out the difficulties that had arisen. When Paul was imprisoned again he urged Timothy to join him, which he probably did. Hebrews 13:23 refers to Timothy having been released, so it would seem he too suffered imprisonment for a while.

When we look at the letters for signs of Timothy’s personality, we see that he was not particularly forceful, though Paul considers him trustworthy. He is told not to let anyone despise his youth (1 Timothy 4:12) and so he was under the age of 40. He was also timid and perhaps overwhelmed by his responsibilities. Paul urges him to stir up the gift within and tells him God has not given us a spirit of timidity. The aged apostle refers to the young man’s tears (2 Timothy 1:6-14). The instruction to take a little wine for his stomach’s sake suggests he had physical afflictions, perhaps the result of his nervous and shy disposition. There is a tradition that Timothy was martyred during the reign of Emperor Domitian or Nerva, sometime in the last two decades of the First Century.

Ephesus

The situation of the Ephesian church, as presented to its pastor, is one where professing believers of Jewish background were actively promoting wrong teaching, giving attention to myths and endless genealogies. These were important to the Jews, for instance in proving ancestry for the priesthood. They wanted to be teachers of the Law, Paul says, though they did not understand the Law's purpose. It seems that while Paul was under arrest in Rome there were developments in the Ephesian church that he would not have allowed had he been there. He delegates to Timothy responsibility for correcting bad practice and doctrinal deviation. There may have been moral lapses on the part of some. Hymenaeus and Alexander (1:20) seem to have been guilty of such things and were put under discipline.

The church's structure and organisation seems to have developed. The office of elder and of deacon are fixed and perhaps a certain amount of prestige had become attached to these roles. Therefore Paul has to emphasise the qualifications required of those aspiring to such positions. The term elder (Greek presbuteros) is used interchangeably with bishop, overseer (Greek episkope) as can be seen from Titus 1:5, 7. Elder refers to the maturity and understanding needed; overseer is more about the work done. We also see in 1 Timothy that the church kept a list of widows in need of financial support. Paul lays down criteria for recognising who is eligible for the list.

Outline

The theme of the letter is 'Advice to a young preacher'.

1. Greetings 1:1-2

2. The problem 1:3-17

The problem outlined 1:3-11

Paul’s experience of the gospel and call 1:12-17

3. The conduct of the church 1:18-4:5

The aim of the charge 1:18-20

Prayer 2:1-8

Worship by women 2:9-15 

The office of overseer 3:1-7

The Office of deacon 3:8-13

Parenthesis 3:14-16

Apostasy 4:1-5

4. Timothy’s Conduct 4:6-6:19

Personal conduct in general 4:6-16

Relationships with different groups:

5:1-6:2 Widows

5:1-16 Elders

5:17-19 Backsliders

5:20-25 Slaves

6:1-2 False teachers

6:3-8 The greedy

6:9-10 Timothy’s purity and spiritual battle

6:11-16 The use of wealth 6:17-19

5. Closing greetings 6:20, 21

This is a personal letter and at times it is as if Paul is talking to Timothy. Some verses seem to have no context, as in 5:23 where Paul tells Timothy not to drink only water. It is the kind of sentence that would occur to someone while talking and be interjected into the flow of conversation. Paul reminds Timothy of his commission - to fulfil the work of the ministry, especially in relation to the situation at Ephesus. He mentions Timothy’s responsibility seven times (1:18; 4:6,12,16; 5:21; 6:11, 20). Timothy was in danger of giving up and needed to be brought back to the duties laid on him by Paul and the Lord. To do this he needs both to pay attention to himself and his own walk with God and to keep in mind the desired conduct and organisation of the church.

This article was first published in Grace Magazine and was the last in the series, the final 10 books not being covered

Reading the New Testament 2 Thessalonians

'A bit sharper in tone than the first and also briefer'. This is how one writer speaks of 2 Thessalonians. The suggestion has been made that there were two churches in Thessalonica, a Gentile one and a Jewish one and that is why we have two letters but such an idea totally lacks support.

In a previous article on Paul's first letter to the Thessalonians we said something about the city of Thessalonica, the church that Paul established there under God and the first letter itself. We will not repeat that here but go on to look at Paul's second letter.

Paul's letters to the Thessalonians are among his earliest writings and interestingly they show that at a relatively early stage in Paul's preaching the message was well established and there was a well defined body of doctrine. In 2 Thessalonians 2:15 there is a reference to the traditions they had received (So then, brothers, stand firm and hold to the teachings [or traditions] we passed on to you, whether by word of mouth or by letter.) and in 3:6 it says that they should avoid any practices that are not according to this tradition (In the name of the Lord Jesus Christ, we command you, brothers, to keep away from every brother who is idle and does not live according to the teaching [or traditions] you received from us.) It would have been an oral tradition at this point in the development of the Christian church but it was clearly defined and known. This last reference to it (3:6) shows that it included ethical teaching as well as doctrine. The teachings of the apostle were to be received as authoritative, as is made clear in the slightly earlier letter Galatians. No other teaching could be substituted for it. Paul shows to the Thessalonians that this is not just his own personal authority but one that comes from God. They received his message as it really is, God's Word (1 Thessalonians 2:13). 

The Second Letter

Paul's second letter was probably written fairly soon after the first, while he was still in Corinth, in AD 52 or 53. It was intended to help clear up some further misunderstandings about the Second Coming - that it was going to be very soon or else that the Day of the Lord had already come. They may have misunderstood what Paul had written in his first letter. Otherwise, they may have been influenced by some other false teaching. In 2:2 he warns them not to be shaken or disturbed by a spirit or message supposedly from him. It may be that Paul is having to deal with teaching falsely attributed to him. He wrote to them so that they could identify the approach of the true Day of the Lord.

The criteria he sets before them for this were obviously understandable to them at the time, though they it may not be quite so clear to us today, especially the identity of the man of lawlessness and whatever it is that is restraining him at the moment. Paul writes You know what is restraining him now (2:6). The Thessalonians obviously did not have to indulge in the protracted eschatological debate that has characterised attempts to interpret that verse in more recent times!

It seems that Paul puts before them three things that must happen before the Lord will come again

1. A great increase in godlessness and apostasy (2:3)

2. The removal of some restraining influence (2:6,7) You know what restrains him now … He who restrains will do so until he is taken out of the way.

3. The manifestation of complete evil, the incarnation of evil, energised by Satan (2:9) who will exalt himself as God, the one traditionally called the man of sin and the son of perdition and whom modern versions refer to as the lawless one and the man doomed to destruction.

We do not find such teaching elsewhere in Paul’s New Testament writings, though it must have been an integral part of his instruction to new converts and young churches. It would seem that in his brief time with the Thessalonians he had already imparted some teaching on the Lord’s return. Paul shows that the mystery of lawlessness and of Christ will develop alongside each other in the world, leading to a final clash in which the Lord will triumph. 

The third chapter expands on the instruction given in the first letter that they should lead a quiet life, attend to their own business and work with their hands (1 Thessalonians 4:11). This addresses the problem of those who were so taken with the idea of the Lord’s return that they ceased any kind of work and just waited for him to come. This led to their becoming dependent on others for their support. The problems persisted, even after Paul’s first letter and had to be dealt with more thoroughly. 

The man of sin

All sorts of interpretations have been suggested to explain who the man of sin is, everything from a Roman Emperor to the Pope to Hitler or Stalin to a new incarnation of the devil himself. It all makes for entertaining matter for pulp fiction or the cinema and intriguing stories round the fireside but is not of much help to us in the end. 

His characteristics are worth noting – lawlessness, opposition to all that is called God, exalting of himself above God, one having access to the temple of God (that is where God is worshipped), one connected with apostasy or falling away and someone that first century believers needed to know about. He is also one who was being restrained but who will eventually be revealed and then removed. It seems likely that the man of sin and the Antichrist are one and the same and perhaps in both cases we are wisest to think in terms of principles operating in this world rather than in terms of one particular individual. The Reformers were right to see the Popes as fitting the bill but there are others too.

Outline

The book is about the church's expectation: Christ's Second Coming

1. Salutation 1:1-2

2. Expectation in Persecution 1:3-12

Thanksgiving for Growth 1:3-4

Explanation of Purpose of Suffering 1:5

It is for the sake of the kingdom Expectation of the Outcome 1:6-10

Christ will come in power to vindicate his saints Prayer 1:11-12

3. Explanation of Events 2:1-17

Fears Calmed 2:1, 2

Fears stirred up by false teaching Apostasy Predicted 2:3-7

A great falling away before Christ comes Antichrist Predicted 2:8-12 

Steadfast Faith Encouraged 2:13-17

4. Exhortations to Readiness 3:1-15

In Prayer 3:1-5

In Diligent Labour not idleness 3:6-15

5. Benediction and Closing Greeting 3:16-18

This article appeared originally in Grace Magazine

Reading the New Testament 1 Thessalonians

Are you interested in evangelism? Are you interested in the Second Coming? Are you interested in living the Christian life? If so, according to Phil Arthur (in his Welwyn Commentary) then 1 Thessalonians is a book you should know.

The City

Paul came to Macedonia, you may remember, in response to a vision. He saw a man from Macedonia calling for help. Paul and his companions worked first in Philippi then travelled west along the Via Egnatia, the Roman Road across Thrace and Macedonia, and came to the city of Thessalonica. It was about 20 years after Christ's death and resurrection. 

Today's city of Thessaloniki in Northern Greece was founded near Therma (named for its hot springs) in BC 315 by Cassander. It was named for his wife, a half sister of Alexander the Great. The Romans made it the capital of Macedonia and a free city under 'Politarchs'. It was a significant seaport, a centre of trading. It is now a much smaller city of around 70,000. In Paul's day the population was as as much as 200,000. There was a Jewish colony there and, unlike Philippi, a synagogue, where Paul preached for three consecutive Sabbaths.

The Church

Paul was probably only in Thessalonica for three weeks but he had an astonishing impact. See Acts 17:1-9. He reasoned from the Scriptures that the Messiah had to die and rise again, and that the Jesus he preached was that Messiah. This led to a sharp disagreement among the Jews there, some accepting what Paul said, especially the God-fearing Greek proselytes, others rejecting it and becoming jealous. The opposition became so intense that Paul and his companions had to flee from Thessalonica to Berea, 35-40 miles to the west.

The reception there was quite different. Luke records that the Jews there were more noble-minded than those at Thessalonica. They examined the Scriptures to see if the things Paul preached were true. Again, some were converted, along with some prominent Greeks, both women and men. However, news of this reached Thessalonica and some of the Jews from there came to stir up trouble and again Paul and the others had to move on. *They went to the sea, as if to board a ship away from the area. However, Silas and Timothy remained at the coast while Paul travelled across land, south to Athens. Paul probably left his companions in the area to help the young churches, who were meeting such great opposition. It may have been that they had not been so much in the public eye as him and so could more easily remain without attracting too much violent attention.

The Letter

First Thessalonians is one of the earliest New Testament letters. It was written after Timothy had reported back to Paul on what was happening to the fledgling church. We find his name alongside that of Silas (Silvanus) in the opening greeting. In Chapter 3 Paul expresses his anguish at the problems the converts would be facing. He says When we could endure it no longer, we thought it best to be left behind at Athens alone, and we sent Timothy ... to strengthen and encourage you. This may indicate that Timothy, after being left behind at Berea, returned to Paul in Athens and was then sent back to Macedonia to further minister to the churches. The verse seems to imply that Timothy was sent to them from Athens. It may be that Silas was with Paul for a while and was then sent after Timothy and the two of them returned to Paul while he was at Corinth. Alternatively, Timothy went to Paul in Athens alone, having left Silas in Macedonia and was then sent back alone, both of them then returning to Paul at Corinth. Commentators are divided on how 1 Thessalonians 3:1 fits into the admittedly edited account in Acts.

Themes

One of the main themes of the letter is commendation for the Thessalonians firm endurance in the faith, despite harsh opposition. Paul also needed to correct certain misunderstandings about the return of Christ. The fact that Paul had only spent a short time there, perhaps as little as three weeks, and so had not had very long to teach the new converts probably meant that there were things he mentioned only in passing that needed to be expanded on. It is hardly surprising then that they had not fully understood some aspects of his teaching.

The problems dealt with in the letter are very different from those addressed in, say, Paul’s letter to the churches in Galatia. They are the problems of a largely Gentile church, bringing with them the legacy of Gentile thinking, rather than the problems caused by Judaisers. Paul deals with matters like sexual immorality and idleness, frequently a part of everyday life for pagans but which for the Jews would have been kept in check by the demands of the Law. The Jews had a sense of brotherhood in the nation of Israel and in the family, which the Gentiles did not possess to any great degree. Therefore the Apostle encourages such positive attitudes in Chapter 5. 

A characteristic of the letter is its teaching on the Second Coming of the Lord Jesus. Every chapter closes with a reference to the subject (1:10; 2:19, 20; 3:11-13; 4:13-18; 5:23, 24.). In his second letter Paul says that he spoke of these things while he was with them (2 Thessalonians 2:5). It may be that Paul knew of the Lord’s own teaching on his return, as he speaks in 4:15 of passing on the Word of the Lord. He uses the imagery of a thief in the night, which the Lord used in the same context. The fact that Paul wrote to them of these matters was partly because of the concern of the Thessalonians themselves for those among them who had died. They believed that Christ would return, as Paul had taught, but would those who had already died be worse off because they had gone before his return? Paul reassures them on this point and addresses the question of when the Lord would return. Of course, he does not answer the question, as no man can. Rather he urges them to be morally prepared, to be living in the light of the Lord’s Coming, whenever that might be. That is the real thrust of the New Testament teaching on the Second Coming. We are not intended to be experts on interpreting the twists and turns of human history in order to fix the exact date. Rather, the Lord’s Return is to affect the way we live now. It is to affect our morals more than our politics. 

Outline

We could entitle the letter Instructions and corrections for a new church.

1. Salutation 1:1

2. The State of the Church 1:2-10

Church's character 1:3

Church's election 1:4-7

Church's reputation 1:8-10

3. Paul’s Relationship to the Church 2:1-3:13

Paul’s conduct toward the church 2:1-12

Paul’s reception by the church 2:13-16

Paul's concern for the church 2:17-3:10

Paul's prayer for the church 3:11-13

4. The Problems of the Church 4:1-5:11

Sexual Morality 4:1-8

Social Conduct 4:9-12

The state of those who have died 4:13-18

Times and seasons 5:1-11

5. Closing exhortations and greetings 5:12-28

This aritcle first appeared in Grace Magazine

Reading the New Testament Colossians

A modern writer calls Colossians ‘one of Paul’s most powerful and attractive’ letters. Like Ephesians, Philippians (and Philemon) Paul wrote it from prison, probably under house arrest in Rome, 61-63 AD. He refers to himself by name in 1:1, 23 and in 4:18 he says I, Paul, write this greeting in my own hand. Remember my chains. Grace be with you. He refers to his chains (4:3) and in 4:10 calls Aristarchus his fellow-prisoner. He also writes (1:24) of filling up in his flesh what was still lacking in regard to Christ’s afflictions.

Colosse

Known for the glossy black wool produced from flocks tended by shepherds in the nearby hill country, Colosse lay 100 miles inland of Ephesus in Asia Minor (modern Turkey) on a rock ridge overlooking the Lycus River valley. Laodicea was 11 miles west, slightly to the north. Hierapolis was also nearby. Colosse was an important city in the Persian Wars of the fifth century BC but the other two places grew in significance and Colosse declined. By the first century AD it was still a good-size but rather decadent.

Paul had not visited these cities. He says the Colossians are among those who had not seen his face (2:1). Uniquely, the letter is to a church not founded by Paul himself. There is no record in Acts of its beginning though Luke says (19:10) that during the two years Paul preached in the lecture hall of Tyrannus in Ephesus, all the Jews and Greeks who lived in the Province of Asia heard the word of the Lord. The Colossian church was probably founded in this period.

The church there

Maybe Timothy (mentioned with Paul as writer) or another fellow-worker went east and planted the church. More likely, people from Colosse, especially Epaphras, came to Ephesus and were converted, then returned and started the churches in Colosse, Hierapolis and Laodicea. Paul says of the gospel (1:7, 8) You learned it from Epaphras, our dear fellow-servant, who is a faithful minister of Christ on our behalf, and who also told us of your love in the Spirit. He is the one who had gone to Paul in Rome to discuss problems in Colosse. Also see 4:12, 13. Other people we know of in these churches include Nympha (4:15), Archippus (4:17) and Philemon and Apphia (see Philemon). From the way Paul speaks it seems Colosse was a largely Gentile church.

Heresy

The letter reflects concern over a heresy affecting the church. Being on trade routes to the east, the Colossians were influenced by oriental, mystical religions from that direction. We do not automatically leave all our old ways of thinking behind on conversion. The exact nature of the Colossian heresy is unclear. It is a little like hearing one side of a telephone conversation. We hear what Paul says against it and how he positively counteracts it but we do not know what was being said on the other side. It seems to have included Jewish legalistic practice mixed with Gentile pagan doctrine. We know there were many Jews in the area and they tended to be heretical. To what extent they had penetrated the church is unclear. What is apparent is that the Colossians were heavily influenced by the spirit of their age. This is always a danger.

We can identify seven characteristics of the heresy. Such ideas are still around today in different forms.

1. Promising fullness. It offered a spiritual fullness not otherwise attainable. Paul’s reference to fullness in Christ suggests perhaps this was their big thing. Yes, the Colossians are Christians but they needed more. This is typical of heresy. It just wants to add something. Beware!

2. Promising freedom. Freedom was also a big thing. They knew how to find it. In fact, Paul points out, the false teachers were only seeking to impose a new sort of slavery.

3. Gnostic. This word has been used a lot lately thanks to Dan Brown. They seem to have claimed a particular insight into the powers of evil and the Colossian heresy may have been an early form of Gnosticism. The ideas from which Gnosticism developed are likely to have been in circulation some time before its second century rise.

4. Ascetic. Asceticism was high on their agenda – fasting, harsh treatment of the body, etc.

5. Arrogant. They spoke of a higher knowledge reserved for the initiated. They went into great detail about what they had seen. Their unspiritual mind puffing them up with idle notions.

6. Backward-looking. What they were advocating was a step back into Judaism, into keeping religious festivals such as New Moon celebrations or Sabbath days. These are only a shadow of the things … to come. The reality is found in Christ.

7. Divisive. Like all false teachers they were divisive. Paul does not want the believers to be deceived by fine-sounding arguments but to united in love and peace for God’s glory, where there is no Greek or Jew, … but Christ is all, and is in all (3:11).

Other material

The Colossian heresy centred on Christ’s person of Christ. Paul corrects makes a positive presentation of the correct doctrine. He shows that all philosophies, ceremonies and spiritual powers are secondary to the glory and fullness of Christ.

This is in 1:14-22, a section that flows from the prayer he offers for them in the opening verses after the usual greeting. What Paul says of Christ can only be applied fully to God himself. The section is summarised in Paul’s assertion that in Christ the fullness of the Godhead dwelt bodily. Paul is using a term here familiar to the heretics - fullness - and applying it to Christ. He argues that in creation, redemption and our personal lives, Christ must be pre-eminent. 

The doctrine of redemption is prominent. In Christ we have forgiveness of sins (1:14); we are reconciled to God through the blood of the cross (1:20, 22) and all our debt is cancelled by Christ (2:14). In the light of all the Lord has accomplished, Paul argues that we should not submit ourselves to man-made ordinances but rather seek the things that are above.

Ephesians

As in Ephesians, he shows the kind of life and conduct that should flow from an understanding of our privileges in Christ. There are many similarities between Colossians and Ephesians. Some argue, unconvincingly, that Colossians is just a copy of Ephesians with certain matters added. One writer calls the books twins. They were written at the same time, so it is hardly surprising that the same matters were in Paul’s mind and that these were expressed in similar ways in both letters. An interesting difference is that in certain places where Ephesians speaks of the Spirit, Colossians speaks of the Word. These parallel verses are useful for cross-interpretation.

Reasons for writing

To sum up, among reasons for Paul writing his letter are

1. His prayerful concern for them. See 1:1-12.

2. His desire for them to have a clear understanding of Christ’s sovereign headship over creation and the church. See 1:13-29.

3. His obvious desire to warn against the heresy referred to. In Chapter 3 he begins to exhort the Colossians to a life of holiness.

4. The need to explain the mission of Tychicus and Onesimus who brought the letter. He sends greetings from those with him in Rome.

Outline

1. Greeting 1:1-2

2. The Person and Work of Christ 1:3-2:7

Paul’s Thanksgiving for the Church 1:3-8 Paul’s Prayer for the Church 1:9-12 The Pre-Eminence of Christ 1:13-23 Paul’s Sufferings and Concern for the Church 1:24-2:7

3. False Teaching and Its Remedy 2:8-3:4

False Philosophy 2:8-15

False Worship 2:16-19

False Asceticism 2:20-3:4

4. The Christian Life 3:5-4:6

Negatively Put off … 3:5-11

Positively Put on … 3:12-17

Family Relationships 3:18-4:1

General Conduct 4:2-6 

5. Personal Notes and Final Blessing 4:7-18

This article first appeared in Grace Magazine

Reading the New Testament Philippians

We all like Philippians. William Hendriksen has called it a ‘little gem of four sparkling chapters’. It is not the most important of Paul’s letters but it has what one writer calls ‘a peculiar charm’. Short, straightforward, positive, practical and casting light on some of the characters connected with the church at Philippi, it is full of interest. Bengel claimed ‘The sum of the epistle is I rejoice, rejoice ye’ and indeed the joy and rejoicing words appear many times (see 1:18, 25, 26; 2:2, 17, 18 29; 3:1, 4:1, 4, 10). Furthermore, there is the wonderful ‘hymn’ in Chapter 2 – full of theology and focused on Christ. Don Carson has preached and written on it under the heading Basics for believers. No wonder we are drawn to it.

It is one of three New Testament letters written by Paul from prison and is the most personal of his letters to churches. It is only a short letter but Paul uses the first personal pronoun around a hundred times! He speaks of himself, not in a boastful way, nor as a defence against attack on his authority and apostleship, as in 2 Corinthians, but rather out of a deep affection for the Philippians.

Philippi

Founded BC 356 and named for Alexander’s father Philip II, Philippi became part of the Roman Empire in BC 167. Anthony and Octavian defeated Brutus and Cassius there BC 42 and it became a Roman Colony. A strong sense of Roman citizenship would have prevailed in this ‘miniature Rome’, a fact that illuminates parts of Acts 16 and Philippians 3:20 especially, But our citizenship is in heaven, etc. The idea that we eagerly await a Saviour from there, the Lord Jesus Christ, parallels the unrealised Philippian hope of a visit from the emperor.

Paul writes about a decade after he had first gone to the city on his first foray into Europe, along with Silas and Luke on his second missionary journey. The city had been responsive. Lydia’s conversion is recorded in Acts 16, as is the conversion of the gaoler and his family. They had become some of the first members of the church. The church had supported Paul financially in his travels and mission, particularly when he was fairly near to them in Macedonia and Greece. Now that they had heard of his troubles in Jerusalem and subsequent transfer to Rome, they had once again contributed to his needs. They sent this by the hand of Epaphroditus. After reaching Rome he had been taken seriously ill, and was at the point of death. Paul ascribed his recovery to prayer. God had been merciful in sparing him the sorrow of losing this friend and fellow-labourer. The church had heard of his illness and was concerned about him, so Paul now sends him back with this letter, to assured them that he had discharged his task in relaying the gift to the apostle.

The letter was probably written toward the end of Paul’s two years imprisoned in Rome. Some commentators say it was written before the other prison letters to Asia, as the style of the language is more like that used by Paul in the letters written during his travels. However, we have to allow for some time to elapse after his imprisonment started for the news to travel to Philippi, and for the church there to have sent Epaphroditus to him. Paul mentions his reputation among the Praetorian Guard (1:13) and the entry of the gospel into Caesar’s household (4:22), both of which would have taken a while to happen. All this seems to indicate a date toward the close of his imprisonment, perhaps in the latter part of AD 61.

There does not seem to have been any particular heresy or error to deal with. The only problem directly addressed is that of the two women, Euodia and Syntyche (4:2), who had a disagreement and needed to be urged to unity. Paul does speak of a Judaising tendency in Chapter 3, but this could be seen as a potential rather than an actual threat, and Paul was simply guarding against its entry into the church

The gospel

Some have described the letter as a ‘Thank you’ note, which in some ways it was. One of the main themes of the letter is the gospel, which Paul mentions nine times. He speaks of fellowship in the gospel (1:5), the confirmation of the gospel (1:7), the progress of the gospel (1:9), the defence of the gospel (1:16), being worthy of the gospel (1:27), striving for the faith of the gospel (1:27), service in the gospel (2:22), labour in the gospel (4:3) and the beginning of the gospel (4:13). He does not give any definition of the gospel in the letter. It was a term that was well understood by the church. He uses the term as expressing a body of faith, a message, and the work of preaching it. He does speak eloquently of the humbling and death of Christ in Chapter 2, and of seeking Christ’s righteousness in Chapter 3, so the basic elements of the gospel are covered in the letter.

Joy

Another theme, or really a characteristic note in the letter, as we have said, is that of joy. Paul’s outward circumstances were anything but joyful: he was in prison and could soon face death, as he makes clear in Chapter 1. However, he is thankful for every memory of the Philippians, and even when Christ was preached from wrong motives, thinking to cause him distress, he could rejoice that Christ was proclaimed. He urges his readers to rejoice in the Lord, commit everything to God in prayer, and dwell upon what is good.

Outline

1. Greetings and Introduction 1:1-11

Opening greetings 1:1,2

Thanksgiving and prayer 1:3-11

2. Paul’s Personal Circumstances 1:12-26

Advancing the gospel 1:12-18a

Life in Christ, a life of joy 1:18b-26

3. Exhortation to Worthy Conduct 1:27-2:18

Encouragement to Worthy Living 1:27-30

Christ Our Example 2:1-11

A great deal of controversy has raged around the precise meaning of kenosis - the statement that Christ emptied Himself (2:7) - some have taken it to mean that he even emptied himself of his deity when he came to earth as man. However, we see from Colossians that this was not so. The fullness of the Godhead dwelt bodily in him. It can only mean that he divested himself of the outward manifestation of his glory and deity, while at the same time remaining fully God. This is one of the outstanding New Testament passages on the incarnation of Christ, even though its prime intention is not really to teach Christological doctrine, but rather to exhort humility: it shows how doctrine and practice are inextricably linked.

The Object of Worthy Living 2:12-18

4. Commendation of Fellow Workers 2:19-30

5. Warning Against Legalism and Antinomianism 3:1-4:1

Warning against Judaisers 3:1-4a

Paul’s Testimony 3:4b-11

Pressing on and up 3:12-4:1

6. Closing Counsels and Greetings 4:2-23

Unity 4:2, 3

Joy 4:4-7

Thought 4:8, 9

Thanksgiving 4:10-20

Greeting 4:21-23

This article originally appeared in Grace Magazine

Reading the New Testament Ephesians

Comprehensive, clear, practical and winsome, Ephesians was John Calvin’s favourite letter. One theologian called it ‘the greatest … maturest … most relevant’ of Paul’s letters and ‘pure music’. Many have highly praised it. ‘The divinest composition of man’; ‘the grand canyon of Scripture’; ‘queen of the epistles’; ‘the crown of Paul’s writings’ are just some of the phrases used. Dr Lloyd-Jones spent many months expounding it on Sunday mornings at Westminster Chapel. His younger contemporary John Stott described the letter as ‘a marvellously concise, yet comprehensive summary of the good news and its implications’ that nobody can read ‘without being moved to wonder and worship, and challenged to consistency of life.’

Prison letters

It was probably written while Paul was under house arrest at Rome in 60 and 61 AD and, with Philemon, Colossians and Philippians, is one of four New Testament ‘prison epistles’. Some opt for Caesarea in the years 56, 57 AD but the traditional view is that they were written from Rome. Paul makes references in these letters not only to his chains and being a prisoner (Ephesians 3:1, 4:1, 6:20) but also speaks of Caesar’s household and the Praetorian Guard in Philippians, suggesting he was at Rome. The daily sight of Roman soldiers no doubt informs the famous verses about spiritual armour in Ephesians 6.

The letter to Philemon arose out of the specific circumstances of Onesimus. As a letter was being taken from Rome to Asia Minor, it was a good opportunity for Paul to send other letters. Ephesians and Colossians were written at the same time and carried by Tychicus, who accompanied Onesimus back home. Ephesians 6:21 (like Colossians 4:7) says that Tychicus would give the churches further information about Paul and his circumstances. Other men with Paul at this time are Aristarchus, Epaphras, Luke, Demas, Jesus Justus and Mark, now back with Paul. Ephesus was capital of the Roman Province of Asia and we read about the beginnings of the church there in Acts 19, 20. Another brief letter to the Ephesians is in Revelation 2:1-7.

Circular

By this time Paul had founded many churches in differing cities and cultures. The theme of the church is prominent in Ephesians. In this letter we find the word church being used of the universal body of believers, rather than just individual local groups. Perhaps looking back on his labours had prompted Paul to think further about the nature of the new body that had come into being.

It is possible that the letter was written not only to Ephesus but was a circular letter for all the churches in the area. Some ancient manuscript copies omit the words at Ephesus in 1:1. There are different theories to explain this omission. For instance, was the letter to be read in a number of churches, the reader inserting the church’s name at the appropriate point. Paul does refer in Colossians to a letter he had sent to Laodicea, which he says should be read to the Colossians and that the letter to the Colossians should be read at Laodicea. This Laodicean letter could have been what we call Ephesians. It seems then that such exchanges of letters took place as soon as they were written, not just when the New Testament canon had been drawn up.

Themes

Like Romans, Ephesians gives comprehensive teaching on salvation, but in a different manner and style. It is ‘a mini-course in theology centred on the church’. Paul had already spent two years and three months teaching at Ephesus, and the church there had received the services of Apollos, and of Priscilla and Aquila. It was a well-taught church but he continues to lead them further into Christian doctrine.

Paul’s main theme is the church, a single body composed of both Jews and Gentiles without distinction, with standards of its own and engaged in a spiritual battle. There are other themes. One writer discovered 27 distinct doctrines here. God’s sovereign purpose dominates the first half as Paul elaborates the plan of God in redemption, He chose us ... he predestined us (1:4, 5) his will (1:9,11). He raised Christ (1:20), he has raised us (2:4-6); we are his workmanship (2:10). In the second half of the letter the way of life of the believer in response to this divine initiative is emphasised. We are urged to walk worthy of our calling (4:1), to be imitators of God (5:1) and to put aside our former way of life (4:22-24, 5:8). Another recurring theme and phrase is in the heavenlies, which describes the sphere of our blessings and activities (1:3,10,20; 2:6; 3:10; 6:12). This refers to a spiritual rather than a geographical or physical locality. The doctrine of the Holy Spirit is also prominent in the letter. He is the seal (1:13), means of access to God the Father (2:18), source of revealed truth (3:5), source of power (3:16), bond of our unity (4:3-4), One whom we are to avoid grieving (4:30), stimulus to our joy (5:18) and our strength and defence in spiritual conflict (6:17).

Outline

The letter’s theme is the church and its glory. We can divide its six chapters into nine parts. The first six (Chapters 1-3) are doctrinal. The other three (Chapters 4-6) give practical application.

1. Introduction 1:1, 2 

2. The Establishment of the Church 1:3-14

By the Father 1:3-6

In the Son 1:6-12

Through the Spirit 1:13, 14

3. Prayer for the Church 1:15-23

Paul prays that his readers would know

The hope of God’s calling

The riches of the glory of his inheritance in the saints

The greatness of his Power

4. The Creation of the Church 2:1-10

He speaks of The material: children of wrath

The means: by grace

The purpose: good works

5. The Scope of the Church 2:11-22 The Union of Jew and Gentile in Christ

6. The Calling of the Church 3:1-21

To Reveal the Wisdom of God 3:1-13

To reveal the Fullness of God (a Prayer) 3:14-21

7. The Behaviour of the Church 4:1-6:9

Its Ministry:

Diversity in Unity 4:1-16

Its Moral Standards 4:17-5:14

Its Behaviour Toward the World 5:15-21

Its Internal Relationships 5:22-6:9

8. The Spiritual Conflict 6:10-20

Our Enemy and our Strength and Defence

9. Conclusion 6:21-24

Reading the New Testament Galatians

Do your best and all will be well. If the good outweighs the bad (if the love you make equals the love you take) God is happy. So some say. Despite some modern scholars’ doubts, Galatians, asserts the true Reformed doctrine of justification by faith and should be better known. Luther was greatly used to re-assert justification in the face of years of false teaching. He called Galatians ‘My letter … my Katherine’ (his wife). It gave him ample ammunition against Rome but the Council of Trent, in decrees never repealed, responded by re-affirming salvation by works and pronouncing anathemas on justification by faith alone.

Galatians?

Galatia can refer to a geographical region or the slightly larger Roman Province. Originally, Galatia meant northern Asia Minor, where Gauls settled in the third century BC, set up an independent kingdom and assimilated the surrounding culture. Following various political changes it came under Roman authority in 25 BC as part of a larger division of land to the south, the whole region being called Galatia. Older usage refers then to the northern part, Roman terminology to the southern cities of Antioch, Iconium, Lystra and Derbe.

To whom did Paul write?

1 Corinthians 16:1 says the churches of Galatia were among those asked to give to the Jerusalem poor. Paul also refers to Macedonia, Achaia and Asia (5, 15, 19), Roman Provinces. This suggests that the Galatian churches were in the south. Acts 16:6 speaks of travelling through the Phrygian and Galatian region (cf 18:23). This probably means the northern part of Galatia, in line with older usage.  

Date

Where the churches were does not greatly affect interpretation but it affects dating. If to northern churches, it is later. Paul visited these on his second missionary journey. If to southern churches, it is earlier. These were founded on the first journey. Probably the South Galatian theory is correct. It was perhaps just before Acts 15, a period when the problem of the Law’s place was becoming acute. Paul and Barnabas faced strong Jewish opposition as they evangelised South Galatia (Acts 13, 14). Peter’s visit to Antioch, mentioned in Galatians, may be placed shortly after Paul’s departure. The men that came from James and caused Peter to withdraw from the Gentile converts could be the men of Judea mentioned Acts 15:1. Perhaps Paul wrote Galatians just before Acts 15, anticipating the conclusions reached then. If later, it is surprising the decision is ignored. Galatians was probably written around 49 AD.

Background

What prompted it was infiltrating Judaisers teaching that to be right with God we must be circumcised and keep the Law. The Judaisers also undermined Paul’s authority denying his apostleship. Presumably they felt better able to represent apostolic teaching as they probably came from Judea, where the first apostles originated, an apparently plausible argument. zIt is important to note Paul’s response. There are few stronger words to a professing church in the New Testament. Not even Corinth, with all its chaos and immaturity, merited the dressing down given here. Paul does not give thanks for them or commend them. He says that if even an angel teaches another gospel, he is accursed (repeated for emphasis). He says they have deserted Christ for another gospel (1:6). In 4:19 he says he is again in labour until Christ is formed in them - it is as if they need to be born again, again! Until they re-embrace and reaffirm the truth their standing before God is uncertain and they are regarded as unbelievers, needing to hear the gospel all over again.

Outline

Paul defends his apostleship and affirms justification by faith alone with its consequent freedom from law and legalism. The theme is a defence of Christian liberty.

1. Introduction 1:1-9

The longest in Paul’s letters. Paul not only announces who is writing but also asserts his authority and the origin of his apostleship - not from men nor through the agency of man, but through Jesus Christ, and God the Father. There must be no mistake. He writes not as a brother but a divinely appointed Apostle. He establishes the ground of our liberty - Christ, who gave himself for our sins, to deliver us from this present evil age. Next comes the challenge to our liberty - another gospel. Not really a gospel, not good news, but something masquerading as one. From the start Paul delivers his verdict on those teaching something different - they are accursed, anathema. He is amazed at Galatian gullibility. They are accepting another gospel, one so different it is really something else. This is the letter’s thrust and determines its serious tone.

2. Paul defends his Apostleship 1:10-2:21

Before attacking this false gospel Paul establishes his credentials. His aim is not to please men or preach a popular message. He is Christ’s servant. He establishes his right to call himself an apostle and so to teach authoritatively. His gospel was revealed by God not by man. This establishes him as a true Apostle, one who received doctrines directly from God not through human intermediaries, even other apostles. In fact he once had to rebuke an apostle (Peter) when he temporarily went astray. Biographical argument. This label could sum up the section. Paul had an independent revelation of the gospel, independent of human teaching, the Judean churches, the Judaising teachers, the other apostles and any selfish, personal interest.

3. Paul affirms Justification by Faith 3:1-5:12

3:1-5

Theological argument. This begins by asserting their foolishness! Paul felt very strongly. He argues from their personal experience, how they came to Christ and received the Spirit: not by deeds but by faith.

3:6-9

Old Testament argument. Even Abraham was justified this way - by faith not deeds. This was a powerful argument as the Judaisers prided themselves on being descendants of Abraham. Paul includes the Gentiles in the covenant by stating (3:7) that those with faith like Abraham’s are his true sons.

3:10-14 The Law curses.

To avoid the curse the whole Law must be kept all the time. We have all incurred the Law’s curse. We are freed from it only by Christ who took the curse on himself.

3:15-18 Objection anticipated.

Does the fact the Law was given 430 years after the principle of faith was established with Abraham mean that Law has superseded faith as the means of being right with God? Paul argues that the Abrahamic covenant could not be made inoperative by the Law. He also points out that it was made with Abraham and his seed (singular), a single one of Abraham’s descendants, namely Jesus Christ, who came after the Law.

3:19-4:7 The Law’s purpose.

If not to justify or make righteous, what is it for? To define sin as transgression (going beyond a set mark). It shows sin for what it really is. Plaque disclosant tablets not toothpaste! To create a sense of guilt in man, to make us seek God. It was not intended to be lasting. It is there for spiritual infants, a tutor to teach us until mature - brought to faith in Christ. His work elevates us to the status of sons, not just children but those who have entered into their inheritance.

4:8-20 Back to the past.

Paul takes them back to their pagan past (4:8) asserting that what the Judaisers want is no different in principle - an elemental thing leading to slavery. It just advocated a different master. Paul feared his evangelistic efforts might prove fruitless (this is just after the first ever missionary journey!). He reminds them of their confidence in and affection for him when he arrived, in spite of his bodily affliction (poor eyesight?). They so loved him they would have plucked out their eyes to help.

4:21-31 Law and liberty contrasted.

Allegorising the historical characters Sarah and Hagar Paul contrasts Law and liberty. God promised Abraham and Sarah a son. None arriving, Abraham fathered one through Hagar. However, it was not Ishmael who inherited the promise but Isaac who was eventually born as promised. Ishmael typifies Law, Isaac grace. Ishmael persecuted Isaac as the legalists oppose Paul.

5:1-12 Appeal.

Paul calls on them to stand fast in the liberty of grace, not looking to the Law. He warns that accepting circumcision implies faith’s insufficiency to save and departs from the gospel. Some Judaisers said Paul still preached circumcision to Jews. If so, why is he persecuted? These false teachers, like yeast affect the whole lump. Echoing the imprecatory psalms, he wishes they would mutilate themselves!

4. New Life through the Spirit 5:13-6:10

Freedom in practice. This is no licence to do as we please. We are freed from the Law to display the fruit of the Spirit. Paul lists characteristics the Spirit produces in believers, things the Law, only describing holiness, cannot produce

5. Personal Conclusion 6:11-18

Paul writes in his own hand concluding that we must boast only in Christ and speaking of his sufferings for Christ.
This article first appeared in Grace Magazine

Reading the New Testament 2 Corinthians

Paul’s second letter to the Corinthians, according to Wesley, ‘beautifully displays’ Paul’s ‘tender affection toward the Corinthians’. It is, however, a relatively long and difficult book and is perhaps in danger of neglect. As the most personal of the letters of the great Apostle Paul, however, it is full of fascination. One writer says that while it is not easy to follow ‘it amply repays the effort required of the reader’. Bishop Paul Barnett has written of its ‘many inspiring texts and passages to the reader and teacher of God’s Word.’ ‘This letter’ he says ‘is a rich lode for the edification of God’s people’. He identifies seven areas of Christian doctrine where it ‘makes a magnificent and abiding contribution to our understanding of Christianity’. He highlights

God’s New Covenant faithfulness;

the New Covenant’s gracious and powerful character;

Christ’s person as Son of God, God’s image, Lord and Judge and sinless substitute through whom reconciliation comes;

the character of the true Christian minister (‘establishing true criteria for genuine Christian ministry is one of the major contributions of this letter’);

the gospel’s sharply defined qualities and power to bring rebel sinners under God’s rule;

the apostleship of Paul himself;

the character of Christian giving.

Letters to Corinth

In a previous article we wrote about Corinth and how Paul founded the church there in 50-52 AD. We described Corinth as wealthy and cosmopolitan, with a very varied population. A centre for sensuality and sport, it was renowned for morals that were loose even by the low standards of paganism. Luke describes the beginnings of the church in Acts 18.

Following its founding Paul moved on but wrote letters to them to help them with the many problems that subsequently arose. There was an early letter, referred to in 1 Corinthians 5:9, which we do not have (or need to have) but we do have 1 Corinthians, written, we suggested, in the Winter of 55 AD. It is possible that yet another letter from Paul to the Corinthians was written between what we call 1 and 2 Corinthians. In 2 Corinthians 2:4 Paul speaks of a previous letter written out of much affliction and anguish of heart ... with many tears to convince them of his love for them. Our 1 Corinthians does not seem to quite fit this description, so there may have been another letter not found in the New Testament. 2 Corinthians was written from Asia or Macedonia, probably in 55 or 56 AD, after a ‘painful’ second visit and before a third and final visit that followed.

2 Corinthians itself is written in a different way to Romans or 1 Corinthians. Unlike the first letter, this second is intended for all the churches of Achaia (see 1:1) and unlike 1 Corinthians it is not responding to various rumours and requests but is much more personal and autobiographical. It is not so much of a doctrinal treatise (although, as suggested, it is highly theological in places) more an opening up of the apostle’s person - his labours, hopes, desires and feelings. Perhaps as a result of this its structure is not so clear-cut. Paul wrote it to defend himself against some criticisms of his conduct that had arisen at Corinth, especially with regard to his intentions and motives, and also as a defence against the criticisms and slanders of his enemies, men who claimed to be ministers of Christ (11:23) but who were actually false brothers. The exact nature of these interlopers is one of the unsolved and perhaps unsolvable problems of New Testament introduction. It is Paul’s counter-attack that makes this such a wonderful treatment of the whole subject of the Christian ministry.

It has been noted that whereas in the first nine chapters the pronoun we is used more commonly than I, after that point the reverse is true. This suggests an increasingly more personal style. One of the key words in the letter is comfort and its cognates.

Possible outline

Theme: Paul’s vindication of himself and his ministry

1. Greeting 1:1-2

2. Explanation of His Personal Conduct 1:3-2:13 He speaks of his own suffering and difficulties, and that he was not vacillating or being unreliable when he did not come to visit them again: he did not want to cause them further sorrow.

3. Defence of His Ministry 2:14-7:4 The Nature of the Ministry 2:14-3:18 He is a servant of Christ, of the glorious ministry of life The Sincerity of the Ministry 4:1-6 He does not use hidden ways and tricks. Deceitfulness is a method the devil uses to blind people. The Perseverance of the Ministry 4:7-15 Despite many trials, he still continues The Prospect of the Ministry 4:16-5:10 He works in the light of eternity: the glory and renewal that is to come. The Motives of the Ministry 5:11-19 The fear of God and the love of Christ The Example of the Ministry 5:20-6:10 He lives and works as an ambassador for Christ and suffers many things in order to fulfil his calling The Appeal of the Ministry 6:11-7:4 He pleads with them to turn from worldliness and sin and to have a place for him in their hearts

4. Comment on the Effects of the Letter 7:5-15 Probably referring to the lost intermediate letter, and that now they are zealously and sincerely repentant

5. The Grace of Giving 8:1-9:15 Paul is making a collection for the saints in Jerusalem and urges the Corinthians to contribute generously to this as the churches in Macedonia were doing

6. Personal Defence 10:1-12:13 He defends his apostleship and labours in the face of criticism and undermining by false apostles

7. Preparation for His Visit 12:14-13:10

8. Concluding Greeting 13:11-14

Reading the New Testament 1 Corinthians

Ancient Corinth stood on the narrow neck of land connecting the mainland to the Peloponessus. In Paul’s day it was an important trading centre. Merchants sending goods to Italy preferred transferring cargo from Cenchrea, east of Corinth, across land to the western port of Lechaeum, rather than taking the hazardous journey round the southern tip of the Peloponessus. The Romans destroyed the city BC 146, but a hundred years later rebuilt and colonised it under Julius Caesar. The capital of the senatorial province of Achaia, the governing proconsul (Gallio in Paul’s day, Acts 18:12) resided there.

Corinth was wealthy and cosmopolitan, with a mixture of Jews, Romans, Greeks; traders, sailors, skilled workers and the poor. It saw wealth and poverty and all extremes of human life. Jews came to trade; Romans were there on official business or were descendants of the original colonists; Greeks gravitated there from the countryside. Corinth was a centre for sensuality and sport, and was renowned for morals that were loose even by the low standards of paganism. To Corinthianise was a term for the lowest kind of life. At one time, its Temple of Aphrodite had a thousand priestesses who were sacred prostitutes.

Background

Paul arrived from Athens (45 miles east) in Autumn, 51 AD. Gallio’s proconsulship is thought to have begun mid-52. Paul was there a year and a half, including many days after appearing before Gallio so he probably left the city in Spring, 53 AD. He arrived without his companions, Silas and Timothy, but soon met Aquila and Priscilla. Previously living in Rome, they were forced to leave when Claudius ordered all Jews to depart in 50 AD. Whether they were converted before leaving Rome or in Corinth is uncertain. They shared with Paul a common trade - tent-making. They worked together throughout Paul’s early days.

Paul preached first at the synagogue and, as was his custom, reasoned with the Jews from the Scriptures concerning the Christ they foretell. When Silas and Timothy arrived from Macedonia, he seems to have devoted himself solely to preaching. Maybe they brought funds from the Macedonians (cf Philippians 4:15, 16). As so often, the Jews’ reaction was hostile (Acts 18:6) so Paul determined to turn to the Gentiles. His centre of operations did not move far - just next door to the home of Titius Justus, a proselyte. The Lord blessed Paul’s preaching. Crispus, the synagogue leader, was converted and many others.

Opposition continued despite the blessing but (Acts 18:9, 10) the Lord spoke to Paul one night, encouraging him not to be afraid but to keep preaching. This suggests that he was in need of encouragement. However, there is nothing to link this with the response he had met with in Athens nor to suggest that he altered his strategy for Corinth.

An indication of this continued opposition comes with the Jews dragging Paul before Gallio, accusing Paul of persuading men to worship God contrary to the Law. The Proconsul was not about to step into a theological controversy outside his expertise and he threw out the case, telling them to settle it themselves. We read (Acts 18:17) that they all took hold of Sosthenes, the leader of the synagogue, and beat him in front of the judgement seat. It is unclear who was involved. Some suggest a crowd of Gentile onlookers did it because the Jews were causing trouble but perhaps it was some of the Jews themselves, as their leader had not put the case strongly enough. Sosthenes had obviously succeeded the converted Crispus as synagogue leader but it appears he was also converted as his name appears with Paul’s at the head of 1 Corinthians.

While Paul was later across the Aegean Sea in Ephesus he corresponded with Corinth. The church was unstable and immature and had many problems. The members were mostly Gentile with a pagan background not an Old Testament one. They lacked the moral principles such exposure would have given.

After Paul’s departure Apollos came to Corinth. He was an accomplished speaker and debater, something that the Greek culture of Corinth would appreciate. Peter also may have visited, though we have no details. Paul refers to him and his itinerant preaching in Chapter 9. We know from the letter that rival factions were lining up behind these notable preachers: Apollos, Peter and Paul. Others claimed to be just of Christ.

Paul wrote a letter to Corinth before 1 Corinthians. In 5:9 Paul refers to it, saying that he had told them not to associate with immoral people. They misunderstood his point and he had to make clear that he was concerned about the greatly immoral atmosphere of the city and how this would affect the believers. He was not advocating withdrawal from society but discipline within the church. We do not have this original letter, so we cannot know its contents. Some speculate that it was kept at Corinth and that parts of both our Corinthian letters contain pieces of that original letter (including 6:12-20, 2 Corinthians 6:14-7:1). There is no evidence to support this conjecture.

It is clear that the lost letter produced an unsatisfactory response and there was still confusion in the church. Apollos was no longer at Corinth and was probably back in Ephesus with Paul. Cf 16:12. Paul was urging him to revisit Corinth. There is no indication that Peter was in Corinth. Paul would surely have mentioned him if he was. The church seems to have lacked strong leadership at this time. News of the church had reached Paul from members of Chloe’s household, possibly slaves in Ephesus on business. Also three members of the church, Stephanus, Fortunatus and Achaicus, had come to Paul from the city (16:17). They seem to have brought him a gift and a letter containing questions the church wanted Paul to settle.

Paul’s response to the questions and the rumours he had heard, was to write 1 Corinthians. It must have been written in the latter part of his stay in Ephesus, as he has already made plans to leave for Macedonia and so may come to them soon (16:5-7). It may have been written in Winter, 55 AD, as he speaks of staying on until Pentecost, because of the blessing he is seeing.

A possible outline

1 Corinthians is one of the most varied of Paul’s letters in content and style. Many diverse topics needed dealing with and Paul uses all kinds of literary devices to make his points - logical reasoning, sarcasm, pleading, scolding, poetry, narrative and exposition. Some see in this the kind of verbal style he would have used to address the elders in person! Despite the wide variety of topics in the letter, a theme runs through it - how to live in the world in light of the cross. The matters dealt with are relevant to today. In the west, many issues dealt with are increasingly familiar as society grows more pagan.

Theme: The application of the cross

1. Salutation 1:1-9

2. Reply to Report from Chloe’s Household 1:10-6:20

 Party Strife 1:10-3:23

 Defence of Paul’s Ministry 4:1-21

 Criticism of Immorality 5:1-13

 Criticism of Lawsuits 6:1-11

 Reply to Libertarianism 6:12-20

3. Reply to Questions in Their Letter 7:1-16:9

 Marriage 7:1-24

 The Unmarried 7:25-40

 Things Sacrificed to Idols 8:1-11:1

Evaluated by considering
  the idol 8:1-13
  freedom 9:1-27

  God 10:1-22

  others 10:23-11:1

 Problems of the Conduct of Worship 11:2-34

  Head coverings 11:2-16

  Lord’s Supper 11:17-34

 Spiritual Gifts 12:1-14:40

 Resurrection of the Body 15:1-58

 The Collection 16:1-
4. Closing Greetings 16:10-24

The letter’s structure is determined by the order the topics were mentioned to Paul by Chloe’s household and in the letter brought by the visitors from Corinth. He deals with the news he has heard first (Chapters 1-6) then says Now concerning the things about which you wrote ... (7:1). He subsequently divides the questions up by starting each new section with Now concerning .... (7:25, 8:1, 12:1, 16:1).

The letter gives us an insight into the problems experienced by a young church, formed in a pagan environment. It was taken to Corinth by Timothy, or at least he would follow soon afterward (16:10). Paul commends him to the church, urging them not to despise him (a reference either to his youth or characteristic timidity). Paul had encouraged Apollos to go. He was reluctant, perhaps fearing he would harden divisions. The letter did not solve all the problems. The divisions and opposition to Paul continued, as is seen in 2 Corinthians.