CHAPTER ONE

GENERAL INTRODUCTION

1.1 BACKGROUND OF THE STUDY

The researcher intends to highlight the division that took place in the

Corinthian church, which make Paul spoke bitterly about it, and he lay his emphasize

on unity among the church leaders.

This research will base on 1 Corinthians 1:10-17, the researcher will base his

work or topic mention at the onset, on the causes of division in the church of

Corinthians, which causes disunity in the church.

This research will also consider 1 Corinthian 3:1, Acts 6:1-2 and also base

the research on the introduction of the project, and will go straight to discuss about

the literature review, Hermeneutic and exegesis, world of the text, statement of the

problem, summary, conclusion and recommendation.

The researcher will like to explicitly explain and finding out a possible

solution to the church so that the causes of division in the church of Corinthians will

be erase, and for the church to embark on unity.

1.2 STATEMENT OF THE PROBLEM

What prompted or motivated the researcher to write on this topic, pastor as a

co-worker in the vine yard of God, is as a result of the division that broke out in the

Corinthian church that made Paul to speak bitterly about it. 1 Corinthian 3:1-5, some

people said, they were for Apolos, some said they were for Paul, some said, they

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were for Cephas and some said they were for Jesus. These brought division in the

church.

With the researcher want to bring out a purposeful measures to correct these

mistakes that the church might have involves herself in.

The causes of the division in the Corinthians church;

i. What were the causes of division in the Corinthians church of?

ii. What were the combination of the ethnic groups that formed the Corinthian

church?

iii. Was the division in Corinthian church developed out of ethnicity or stratifies

classed, or social structure?

iv. What prompted Paul to mention that, the Corinthians church were in the

flesh?

v. Did the whole church supported the division in the church? Or what action

did the church take?

1.3 AIMS AND OBJECTIVES OF THE STUDY

The researchers wishes to underline explicitly the causes of disunity in the

Corinthian church and also, to expose some measures that will bring unity, to the

Corinthian and our contemporary church, as God’s workers and pastors, to create

good relationship between others.

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1.4 SIGNIFICANCE OF THE STUDY

The researcher saw, the important of this study, because the research work

will help some people and it will serve as a manual of unity in the church, it will

also used as a material to the church and serve as document to the library, of Gindiri

Theological Seminary, Universities, Colleges of Education, Polytechnics, Bible

schools.

Institutions of higher learning, national libraries and even individuals, who

will anytime visit our library to read and to know that pastors are co-workers, who

are called to serve God as workers of one master.

1.5 JUSTIFICATION OF THE STUDY

This research is justifiable because the Corinthian church have forgotten that

they were all called to serve God faithfully in their church, but they went on causing

confusion in the church of God instead of serving others with reverence.

The researcher has discovered that, instead of the Corinthian church to work

together as people who were called to serve one master, but because of the spirit of

God fatherism, they when on serving their fellow human beings, which cause

problem, confusion and division to the fellowship of their God.

1.6 SCOPE OF THE STUDY

The researcher will base his research work, on some authors who had written

many books, and 1 Corinthians 1:10-17, 1 Cor. 3:8 even though it did not cover

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everything in the scripture, but it touches some few commentaries, dictionaries ,

bibles and the library.

1.7 METHODOLOGY

The methodology employed in this research is socio-literally, that is, the

passage is explained in bulk. However, some sentences, phrases and words may be

explain in order to add clarity to the whole work.

That is, thematic approach that is dominantly employ for used. Not-

withstanding, hermeneutics and exegesis will come to play in order to clarify the

meaning of the text.

1.8 DEFINITION OF TERMS

1.8.2 Call: All Nations English dictionary by Moris G. Warkins Lois Warkins.

Defines call as to say-speak or shout in a loud voice. Oxford Advance Learners

Dictionary defines call as a loud, or to say something loudly to attract somebody’s

attention.

1.8.3 Pastor: All nations English Dictionary by Morris G. Warkins Lois Warkins.

Define pastor as a Christian’s religious leader in-charge of a church and its members.

Oxford Advanced learners Dictionary define Pastor as a minister in charge of a

Christian church or group, especially in some non-conferment church.

1.8.4 Team Work: All Nations English Dictionary defines team work as a group of

people working together, act together, and doing the same type of work or job.

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Oxford Advance Learners Dictionary define teamwork as the activity of working

well together as a team; e.g. the stressed the importance of good teamwork.

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 CHAPTER TWO
REVIEW OF RELATED LITERATURE

2.1 OLD TESTAMENT CONCEPT OF A PRIEST

R.T Kendall 1996 understanding theology said that, the word priest occurs

over 700 times in the Old Testament. The Hebrew word for priest is Kohen, it

sometimes qualified by chief or high priest.

The priest was one who stood before God as his servant or minister. The

pressure of standing rather than nothing is inherent in the Hebrew; Kohen is derived

from Kahan. The latter appears to have the name meaning as ‘Kur’ to stand. The

priest function was to stand before God, not unlike being that of a bridge between

God and the people.

He said that the duties of a priest, was mostly connected with the tabernacle temple

sacrifice and worship, they had other duties.

A group of men from each of the three Levites clans formed beyond as the

psalms (e.g. psalms 85 and 87).

They also had to answer the questions in God’s name so that they should not

decide it to the people e.g. when were to act on battle) they used sacred stones called

Uzim and Thammim, which were kept in a pouch on the high priest’s chest

Deuteronomy 33:8-11, if the priest pulled out the Urim.

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 Stone, the answer was “no” if the priest pulled out the thrummed stone, the

answer was “yes” more important by teaching the law of God Malachi 2:7).

i. When Moses blessed the tribe of Israel, he said that the Levites would first

teach the precept to Jacob and your law to Israel, Deuteronomy 33:10).

ii. Then they would present offerings (Deuteronomy 33:10), sadly the prophets

often had to took the priest and Levites to a task for failing in their duties,

(Ezekiel 34), what R.T Kendoll wrote on a priest and his duties was right. (p.

233, 235 and 236).

David F. Hinson (2007), the books of the Old Testament said that this law

code is scattered in many parts of the Torah. In Exodus 25-31 and 3540 come from

this collection of laws. Leviticus 1-16 also belongs here, and so do the law passages

in the book of Numbers. As the modern name suggests, this code is concerned

largely with rulers for the ceremonial purity of God’s people.

Many of these laws belonged to the early time of the history of Israel, but

they were gradually adopted and walked out in more detail. The priestly code itself,

probably came from the time of the exile in Babylon. It was prepared on time for

inclusion in the book of the law which Ezra brought to Jerusalem probably in 397

BC (Vol.1 p.159f.rev.edp-172).

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 Barbour: God keeps his promises, mention that the Lord hath sworn, and will

not repent; thou as a priest for after the order of Melchizedek.

(Psalm 110:4) ‘‘and speaketh the Lord of host, saying behold the man whose

name is the branch, and he shall build the temple of the Lord. Even though, he shall

build the temple of the Lord, and he shall sit and rule upon his throne and he shall be

a priest upon his throne and the counsel of peace shall be between them both.’’

Wherefore, holy brethren, partakers of the heavenly calling, consider the

Apostle and high priest of our profession, Jesus Christ (Hebrew 3:1). For every high

priest taken from among men is ordained for men in things pertaining to God that

they may offer both gifts and sacrifices for sins. Who can have compassion on the

ignorance and on them that are out of the way, for that, he himself also is compared

with infirmity.

For this reason, he ought, as for the people, so also for himself, to offer for

sins, and no man taketh this honour unto himself but he that is called of God, as was

Aaron, so also Christ glorified not himself to be made a high priest, but he said that

unto him, thou at my son today have I begotten thee, as he said also in another place,

‘‘thou as a priest for ever after the order of Melchizedek.’’

(Hebrew 5:1-6) whether the forerunner is for us even Jesus made high priest

for ever after this order of Melchizedek. New things which we have spoken this sum

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up that: we have such a high priest of who was seated on the right hand of God in

heaven.

But Christ had been the high priest of good things to come, by a greater and

more perfect tabernacle, not of this building, and having a high priest over, they

agreed with what Barbour wrote about the concept of priest in Old Testament p.250-

251).

J. D. Douglas 1904, New International Bible Dictionary, mention that the

English word for priest is derived from the Greek Presbyteros, which means elder”

and suggests the priestly function of counsel.

The N.T word for priest, hierus, melated to hieres, holy indicates one who is

consecrated to and engaged in holy matters. A priest is a minister of any religious

whether pagan or biblical Gen 41:45, Acts 14:13).

The formal priesthood in Israel began with the times, the heads of families,

offered sacrifices, intercessory prayers and performed general religious functions,

but there seems to have been no specialization and no separate priestly office, as it

was among the Egyptians (Gen 47, 22, 26) and in the time of Melchizedek we read

Exodus 24:5 that Moses sent young men of Israel to offered the burn offerings at the

covenant ceremony at Mount Sinai.

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 Presumably, there must be linked with the command in Exodus 13:1 that the

Lords claim to all the firstborn, that it was the divine intention at this point that the

priestly officials should be taken from all the people, in this vein is affecting the

Lord’s desire that his people should be a kingdom of priests? Note too that Aaron

was described in Exodus 19:4-5 in, Exodus 4:14 as the Levite was there, even then,

there were some particular, significance attached to the tribe of Levi.

Furthermore, the appointment of Aaron and sons as priests (Exodus 28:-29)

proceeds the event at Sinai (Exodus 32) that led to the special appointment of the

tribe of Levi, to officiate it before the Lord and to do so was for the firstborn.

(Num 8:16) it seem therefore that the Lord intended a priesthood through

their firstborn sons under the rule of the house of Aaron, but that this became a

failure through the people, the Aaronic Levitical system familiar throughout the Old

Testament period.

The researcher agrees with J.D Douglas, about the comment we made about

the house of Aaron, he was chosen by God, to be priesthood for the land of Israelites,

what baffles me here is that, why did God choose a particular family for the

priesthood position for the whole land? p, 819.

William White J.R 1798 Ulnes Complete Expository Dictionary of Old and

New Testament Words said that a priest is the one who offers sacrifices and he will

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be in charge of things pertaining sacrifices used by the priest of the pagan god, Zeus,

Acts 14:13, of Jewish priests e.g. Mathew 8:4, Luke 1:15 where allusion was made

to the 24 causes of priest appointed for service in the temple. (1Chro. 24:4ff), of

believers Rev. 1:6, 5:10, 20:6 Israel was permanently designed as a nation to be a

kingdom of priests, offering service to God e.g. Exodus 19:6, the Israelites having

announced their obligations Exodus 20:19, the Aaronic priesthood was selected for

the purpose, till Christ came to fulfill his ministry by offering up himself, since then,

the Jewish priesthood has been abrogated, to be presumed nationally kingdom,

meanwhile, all believers from Jews and Gentiles, are constituted a kingdom of priest.

J.D. Douglas was right p. 486.

Gbile Akanni: Pathway to leadership Dec, 2003: Considered Moses as one of

God’s priest. He has this to say, that Moses was a leader who prayed and interceded

for the people to be spared at his own expense.

Now, if thou will forgive their sins and if not blot me, I pray thee out of the

book which thou has written Exodus 32:37. He poured out his life and comfort to

secure a place of rest for people, who least appreciated him. Leaders of our time

emphasize the seat, the authority and the position of Moses, when it suits their lust

and personal convenience but when the labours, the agonies and the selfless service

Moses rendered, the carried his seat.

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 They love the appointment rooms as feasts and the chief seats in the

synagogues; they love greetings in the markets. They hardly can enter and sit among

the congregation unnoticed, they announce their arrivals with relish even when a

Church service is in progress, they don’t mind interacting things, first to be brought

forward and to their seats on to platforms.

Brethren were made to line up with flags, anthems, and with trumpets to

welcome the man of God. The concept of high table, I agreed with the writing of

Gbile Akanni, and all that he said, concerning the attitude of our priests today. p, 46

2.2 AFRICAN TRADITIONAL RELIGION CONCEPT OF A PRIEST

John S. Mbiti, Introduction to African Religion, have this to say about who is

a priest in the A.T.R. He said priests in African societies may be, either man or

woman after temples and religious places to pray to God in public worship places to

receive presents on behalf of God or other spirit beings and in some cases to act as

sears and mediums ( Mbiti 175).

They are also well versed in religious knowledge, in matters of myths,

beliefs, traditional priest are found in Uganda, Tanzania, Nigeria, Ghana and other

parts of west Africa, where people had or have temples and cults associated with

major spirits (or divinities) (153).

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 In some societies, spirits are not found. Instead, rituals, ritual elders perform

the priestly functions of sacrificing leading rituals, spraying blessing and acting as

the link between people and God. In some societies, the traditional ruler is also the

main priest of his people, and takes charge of religious functions (Mbiti 657).

The training of priests is done at the temples, individuals may offer

themselves to be train as priests but in many cases, their parents send them to be

trained. This happens if the parents have the feeling that God (or a divinity) helped

them to get the child, or as an expression of gratitude for other blessings they may

received (56).

In some societies women priests (priestesses) were regarded as being married

to the divinity they serve, and until it gives them permission, they may not marry a

man. Training to become a priest, involves learning various prayers, dances, songs,

rituals, skills, crafts, and all aspects of their religion. After qualifying, there may be a

public ceremony to acknowledge their achievement or to initiate them. When

officiating took place publicly, they wear their priestly dress (342).

He also talked of mediums, that there were people who get in touch with the

spirit world. They were after women and they were attached to medicine men or

diviners. They can get in touch with the spirits at will. But was normally brought

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about by ritual drumming, dancing, and singing until the person becomes possessed,

when she often falls down without being aware of it.

He said that the diviner, medicine man or priest who were in charge of the

medium, were then able to interpret what she was saying. Most of the

communication was through the medium that comes from the spirit world to human

beings; people rarely have messages to deliver to the spirit world (Mbiti 67)

The medium tells where to find lost things, who may have bewitched the sick

person, what types of rituals and medium are necessary for the cure of people’s

trouble, whether an intended journey will be a success or not, which of the living

dead may have a request to make and of what kind, and many other things.

Like other specialists, mediums must be trained. In countries such as Ghana

and Nigeria, there are schools in Nigeria that cultism is practice, others are trained on

individual basis by priests, medicine men, diviners and other leaders. They may hear

a calling, like medicine men or the parents may give over their daughters to be

trained as a medium. In some cases, a particular divinity or spirit may ask for a

certain girl or woman to become its medium for a while or indefinitely (Gomos 34).

If the medium is trained in school, she hives with other trainees; their training

involves learning a new language, communicating with spirits, saying certain

prayers, singing professional songs, dancing and the necessary exercises for inducing

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spirit possession. At the end of their training they were brought out in a big public

ceremony, at which the relatives receive them with joy, presents and congratulations.

They wear new cloths and often have new names and ways of behavior. They then

begin practicing normally in association with spirits, medicine men and diviners.

John S. Mbiti wrote what is exactly took place in those countries he mention, I

agreed with his writings (160-161).

Richard, Gehman 2013; African Traditional Religion in the light of the Bible:

said those priests in A.T.R were common, especially in West African where they

served at the shrines of the various divinities. In East African, the priest was a

specialist among the witch doctors, the priest not only offers sacrifices but often

serves as a medium. These priests were often called to their work and trained,

learning their many prayers, ritual and sacrifices from their teachers. This was a short

one from Richard Gehman, on African Traditional Religion about a priest, how he

perform his duties, I agree with what he said (64)

Psychological, emotional, and mental well being. The effects of myths on the

emotional states of individuals can at best be informed but are not usually

scientifically validated. Frank (1978) secondly captured the essence of myths.

There are thousands of myths in Yoruba land. These myths are not only

natural but some are even carried on wood, Ivory, and stone, some are represented in

the form of arts and crafts and others are retained in dances, nationals, and

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ceremonies, like the Oshun festival because of the long history behind some of these

myths, one should therefore not lightly dismiss their value and significance.

For example, in the Oshun area of Nigeria, there are myths about God the

origin of man, the natural forces, objects, about various habits of living and about the

behavior of things around us.

Such myths have been known to give answers to the “how”, “where”, and

many questions that people have raised concerning the universe as a whole and about

man’s immediate life in particular.

Thus, in myths, there lies a rich wealth of African ideas, beliefs, values,

literary experience, and the exercise of human imagination. It is the belief of the

people in the myth that the Oshun naïve is a patent force that serves as a healing tool

for its worshipers. This article of faith is what has helped to maintain the continued

practice of the Oshun festival.

The place of beliefs in the healing process, it is believed by all Oshun

worshippers that the universe was created and that the creator of the universe is God

(maybe the same God as in the bible). It is also believed that the universe is orderly

and that for as long as this order is not upset there will be harmony.

Adeyemi Idowu said that those who act as intermediaries between individuals

and God. They conduct the act of worship, formal and informal, and attend to

people’s needs people go to them for their needs and problems and it is their (the

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healers) duty to approach God through prayer offerings, sacrifices and the

interpretation of dreams and visions (Idowu 345).

The healers are men and women who have religious knowledge and who

know how to lead others in religious activities. They are professionals who are well

trained and highly skilled. In some ways, they are the embodiment of what is the best

in their religion (322)

They embody the presence of God among people and uphold the faith and

beliefs of the people. They are keepers of religious ceremonies and knowledge. The

priest and priestesses, as healers, and often described as noise, intelligent, and

talented, often understanding abilities and personalities. They act as not only as

priest and priestesses but often as listeners to peoples problems of all kinds (as

counselors or advisers). Parents go to them for advice about their children, people

consult them for advice on training or when farms are not yielding good crops

(Idowu 354).

Their personal magnetism, strengthened by the faith of people in what they

do, it responsible for their healing effectively. There are women priests (priestesses)

who are seen to be married to the divinity and until permission is given, which is not

easily done, they may not marry a man.

Individuals normally offer themselves for training as priests but in some

cases parents send their daughters to be trained. This happens if the parents have the

17
feeling that God (or a divinity) helped them to have the child or if they want to

express their gratitude for other blessings they may have received.

Training to become a priest involves learning various prayers, dances, songs,

rituals, as well as the acquisition of interpersonal relationship, skills. Occasionally

there are some initiated priests who are sons and daughters of previous priests having

begun at a very early age to observe their parents carrying out duties and having

learned from them by word and deeds.

After they became qualify, there is normally a public ceremony to

acknowledge their achievement or to initiate them ritually, simply put, it is then that

they will start wearing their priestly dress that is, the red robe with a white

background.

Illness is generally regarded as a misfortune involving the entire person,

directly affecting his or her relationship with the spirit world. (With God) and with

other members of his or her group. Classifications of illness bear no class relation to

those of western medicine. Illness tends to be viewed as symbolic expressions of

internal conflicts or disturbed relationships with others, or both (Mbiti 161).

Max Webers (1988) Priest and Prophet, scholars have distinguished between

two polarity of religious specialization. Max Webers, for example, although they are

well aware of numerous historical instances of their overlap and interpenetration.

Contrast the role of priest and prophet.

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 He begins by making a preliminary distinction between priest and magician.

A priest, his writing is always associated with the functioning of a regularly

organized and permanent enter purse concerned with influencing the gods – in

contrast with the individual and occasional effort of magicians “ accordingly, the

crucial feature of priesthood is that, if represents the specialization of a particular

group of persons in the continuous operation of a cultic enterprise, permanently

associated with particular norms, places, times, and related to specific social groups.

In Weber’s view, ‘‘the prophets is distinguished from the priest by personal call”

The priest’s claim to religious authority that is derives from his service in a

sacred tradition. The authority of the prophet is founded on ‘‘revelation and personal

charisma”. This letter term has been variously defined by Weber (in some context

that is seems almost to represent the further pain zip). But at extraordinary powers.

These according to Weber that his capacity to achieved the ecstatic state

which are view in accordance with primitive experience, as the preconditions for

producing certain effects in meteorology, healing divination and telepathy. But

charisma may thus, be either ascribed or achieved, it may be produced artificially in

an object or person through some extraordinary means (Max Weber 341).

Charisma may thus be merited by fasting, austerities, or ordeal, even in such

cases, Weber assert, sees that, there must be some dormant capacity in the persons,

that is some “ germ” of extraordinary power already vested in them.

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 The prophet then is a purely individual bearer of charisma, rather than the

representative of a social tradition . he produces discontinuity in that cultic either

purse which it is the priest’s major role to keep in continuous operation. Webster’s

prophets feels that he has a mission by virtue of which he proclaim a religion to

maintain the established order or at least not to change it drastic.

Calling 1963, pxxix in 1964 edition. All that Max Webers wrote about a

priest, in Oshun history is right and truth motive or divine commandment. Webbers

refuses to distinguish sharply between a renewed of religion” who preaches an order

revelation, actual or supposition and a founder of religion who claims to bring

completely new deliverance” for he says, the two types merge into one another in

Webers view, the charisma of prophet appears to contain, in addition to ecstatic and

visionary components a rational component for he proclaims a systematic and

distinctively religious ethics based upon a consistent and stable doctrine which

purpose is to be a revelation” (1922) see also charisma and Webers Max.

Weber’s distinction between priest and prophet has its main relevance

constituted to consider the relationship between religion as a force for dynamic

social change” and relation as a reinforcement of the stability of societies persons

( 1963). It has been found effective by such anthropologist as Evans – Print-chard

(1949:1956) and Worsley (1957:195) who are dealing directly with social transitions

and the prophetic break or what persons call the primary decision, point between a

direction which tends either to reinforce the established order or at least not to
20
change it drastically (1963 Pxxxix in 1964 edition. All that Max Welsey wrote about

a priest in African traditional religions is right and true.

As such, they were not sharply distinguished into mental or bodily states.

Healing is therefore done on an individual methods, the healer makes a diagnoses by

performing certain acts through prayers, and vision and then offerings a remedy,

which may be in the form of bathing in the Oshun River or making offerings and

sacrifices at the shrine.

A founder of religion who claims to bring completely new deliverances for

he says, the two types of merge into one another in Webster’s view, the charisma of

a prophet appears to contain in addition to national component for he proclaims

systematic and distinctively religious ethnic based upon a consistent to be a

revelations (132).

Webster’s distinction between priest and prophet has its main relevance in an

analytic form of reference constructed to consider the relationship between religion

as a force for dynamic societies social changes and religion as a main reinforcement

of the stabilities persons (63). It has been found effective by such anthropologist as

Evans and Worsely who were dealing directly with social transition and the

prophetic break or what person calls the primary decision pointing between a

direction which tends ethnics to reinforce the established order or at least not to

change it drastically (956). All that Max Weber wrote about a priest in African

traditional religion is right and true.

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 The healing power of this procedure lies in the people’s expectation of help

based on their perception of the healer as having special powers derived from the

spirit world and with God. Other forms of healing involve the long-term two person

relationship at the shrine that is between the priest and patient especially in typical

cases of barren women.

For this, the woman, for example, is asked to keep a wood carrying for a

period of time, during which she is asked to focus her mind on the object imagining

what it says. The priest (healer) then interprets what the woman relates, and this

normally brings relief and cure. The third healing method is the group approach,

which is moved in the form of the festival described earlier. The oshun festival has

become a mecca for healing of various ailments of Yoruba people in Nigeria.

The apparent success of the healing methods based on these religious and

traditional ideologies suggested that the healing power of the priest and priestesses

reside in the patients’ state of mind and in their faith, not in the validity and logic of

the objects.

The case of the techniques of healing as it is used in the Oshun festival

conforms to Frank’s (1993) concepts that it lies in the healer’s ability to arouse the

patients hopes, bolster their self-esteem, to stey them emotionally, and the ability to

strengthen their tees with their supportive group in the environment.

For healers to be able to perform in this manner, there must be those whom

patients can depend on for help and those who hold out hope of relief to them.
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Definitely, patents expectations are aroused by the healer’s attributes, by their

culturally determined healers attributes, healing roles, or by all of these, healing is

thus based on a conception scheme, consistent with the patients assumptive world

view that prescribes a set of activities. I agree that in Oshun African Traditional

Religion, the priest and priestesses are those to perform the healing of illnesses and

some rituals (168).

2.3 NEW TESTAMENT CONCEPT OF A PASTOR

Vine’s complete expository Dictionary of Old and New Testament Words

1873-1949 have it that a pastor Poimen ( 4166) a shepherd, one who tends herds or

flocks” not merely one who feeds them), is used metaphorically of Christian “pastor”

Eph. 4”11)

Pastor guide as well as feed the flock Acts 20:28 which, with v.17, Indicate

that this was the service committed to elders (overseers or bishops): so also in 1Peter

5:1, 2 tend the flock-exercising the oversight this involves tender care and vigilant

superintendence. See shepherd. I agree that is exactly the work of a pastor. (1986:

462)

C. Peter White: (1986) The Effective Pastor, Christian Leadership for the

twenty-first century: He said that the preaching celestial doctrine is committed to

pastors, John Caluin, Institutes of the Christian Religion (4.1.5)

Christian preaching is an immense tool; no sweater of the bible can fail to be

impressed by its place in the forwarding of God’s purposes and the coming of his
23
kingdom. It has changed the face of world history. Anyone who has sat under

authentic preaching must long for it to be norm, and it can be.

The fact is that, the preaching of the word God is the chief evangelist and in a

church. There is no experience like that encounter with God when he makes the

receptive reverently and rigorously unlashed, his life-going agent.

By it, he impacts Christian scholarship in the conscience, comforts the

trembling, enlightens our understanding and experiences our obedience, yet how sure

such a being is voice, week by week.

What then is the place of preaching in the scheme of things, and by what

process does it do the work pasturing? Allowing that God is the only Christian

worker, what must we do to maximize his working in power through any preaching?

It is to these questions that this chapter is address.

Peter White continued with public worship, he said that what is worship? In

overwhelming “preprepondenrcance” the words translated, as the form in which it is

used for our purposes, it means to brew oneself low, humbling oneself in homage. In

Greek, the verb “prosknueo” means literally to kiss (i.e. the dust) before the face as

when the magi brewed down and worship the infant king whose advent had been

heralded by the heaven, they kissed the ground before his majesty in face of his

presence. The word for worship, “addoli”, literally means on two knees and

expresses precisely the biblical sense.

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 This is what we aim to achieve in public worship: a people brewed in heart

and spirit in homage admiration, love and faulty, before God in his glory. When God

is being genuinely accorded the weight and worthiness that are his by a people, there

is true worship. (47-54p and 65).

Ajith Fernando 1986: Leadership lifestyle; said that, Paul addresses Timothy

as his true son in the faith, in what sense was Paul’s Timothy’s spiritual father? First,

we are almost sure that Paul was Timothy’s spiritual father through evangelism.

Timothy was probably converted during Paul’s first visit to Listra. The fact was that,

Paul had been the human instrument in Timothy’s conversion Stott, Guard the

Gospel, intervarsity, 1993 would certainly qualify him to regard himself as

Timothy’s father. They grieve the first possible use of the parent figure when applied

to Christian leadership. A leader may be called a parent because he helped and give

birth to a spiritual child, this seems to be the parenthood Paul was talking about in

Philemon 10. Paul wrote “I appeal to you for my son Onesimus, who became my son

while I was in chains”.

Philemon’s’ slave Onesimus had previously been useless to him, but things

had changed. He had become “a dear brother” (v.16) Onesimus had been converted

through the ministry of Paul and had thus become a child begotten of Paul.

Secondly, Paul was Timothy’s father through concern and affection. This is

implied by the word “son” whom Paul used here. Instead of using the more common

word, normally translated “son” (huios appearing 380 times in the New Testament),
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he used a mere affectionate word, which is normally translated “child” (teknon,

appearing 100 times) a word suggesting tenderness and endearment.

In some other instances, he used this word to address his spiritual children,

we see the idea of affection and concern emerging more clearly, Paul wrote to the

wayward Galatian Christians, said: “my dear child “tekna” to whom I am again in

pains like that of a childbirth, until Christ is formed in you, how I wish I could be

with you now and change my tone because I am perplexed about you” (Gal. 4:19,

20) to the Thessalonians be wrote, we were gentle among you, like a mother care for

her little child (tekna), we loved you so much that we were delighted to share with

you not only the gospel of God but our lives as well, because you had become so

dear to us (1Thess. 2:7,8). A little later Paul said, for you know that we dealt with

each of you as a father deals with his own children (tekna) encouraging you,

comforting and urging you to live, lives worthy of God (Thess. 2: 71, 12).

Affection and concern, then, is a second idea conveyed by Paul’s use of the

parent figure. To be a spiritual parent is to exercise tender loving care toward our

children. John Stott in his book; The Preacher’s Portrait (London: the Tyndale Press.

1961) says that the designation of the preacher as a father is used essentially: to

describe the preacher’s affection and concern for his spiritual family.

The affection and concern Paul felt for Timothy was clearly seen in this

epistle, Paul wanted him to achieve God’s will first him (I Corin. 1:18) and we see

his concern for Timothy’s physical health (5:23) and his spiritual health (4:12-16;
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16:11-16). Most of the epistle came from a concern for Timothy’s ministry, for the

latter contains mostly of the instructions about the most beautiful glimpse of the

affection between Paul and Timothy is shown in 2Timothy 1:3. Ajith Fernando is

good for one to regard his spiritual father 13-16p.

Harold Taylor: Tend my Sheep; 1983. Have this to say about the pastor and

his self-image; he said, we turn now to the pastor’s own image, his understanding of

the role of a pastor, and his confidence in his ability to fulfill that role.

As we have seen, a sense of identity, a positive self-image, and a secure role

or roles in life are important for groups of people and also for individuals, if we feel

that we are second class, lacking in ability, opportunity and with little or no

possibility of change, then our self-image will affect the ways in which we act

towards others and the attitudes of others towards us.

A week self-image weakens our confidence in counselors and in our work,

and this in turns weakens people’s confidence in our ability to help them. Appositive

self-image, on the other hand- helps us to accept counselors in a positive way.

Because a large part of pastor’s work consists of helping others, it is

especially important for him to understand his role and to see himself as a person

capable of performing that role. If he sees himself as inadequate and inferior he will

lack confidence in his ability to be a good pastor. This will affect the work he does

and will not be able to help him cope with his problems.

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 A pastor must be like a good doctor, who has confidence in his own ability

and in his medical knowledge. This confidence to convey the patient, who will be

confidence that the doctor can help him to regain his health. If a doctor lacks

confidence in his knowledge of medicine or his ability to help his patients, then, few

people will seek his help and those who do it will not follow his advice. Of course if

a doctor is over-confident, if his self-image is good and when his ability is really

poor, then, he is likely to harm his patients instead of helping them, and the same is

true of a pastor.

Our self-image must be a true and valid one if we are to make the best use of

the capacities we do have. A pastor must have knowledge, faith, and training as a

basis for his confidence in his ability as a counselor in other words, he needs to have

a positive self-image as a pastor. This does not mean however, that he should

deceive himself or pretend to be what he is not. Having a good self-image does not

mean forgetting or hiding our weakness. It means recognizing and accepting the truth

about ourselves. Then we can work successfully within our limitations, and make the

most of our talents. A good self-image must be based on honest self-examination and

self-

Bewarang; 2002: Pastor, working together with Elder at the LCC and the

Committee member at the LCC. Copyright © Bewaring, J.S.G 2011: said that, “it is

the duty of the pastor to explain God’s word”, that is in the Old and New Testaments

to the people and to teach according to the need of his congregation.

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 His main job as a shepherd is preaching, teaching, rebuking, encouraging,

according to God’s words. Visitation, reconciling of people, prayers and bible

studies, carrying out the Church activities and the Church generally. He also takes

care of all the Churches in every town (Titus 1:5). No shepherd will be able to

shepherd his flock without prayers. It is his duty to teach the people the gospel of

salvation while he comforts the sick and those grieving.

It is the duty of the pastor to dispute any tales or dubious activities capable of

destroying the lines of the believers. In these days of secret societies, it is the duty of

the shepherd to differentiate between the spirit of God and any false spirits and those

of rebellion.

This is why he must feed the people under his care with the appropriate food

and drinks in order to protect them from false teaching about evil spirits. God calls

for, and also place someone as the shepherd or his worker to represent his people

before God in connection with godly issues. The pastor leading members are the

Elders.

Where he does not feed them well with God’s word, and the knowledge of

the Church history, he cannot be the suitable shepherd and he will find the work

difficult. Furthermore, in order to interact with them well, he needs to understand his

Elders, how experience or inexperienced each one of them is in order to be able to

help them, so that they in turn can help they members as Elders working on behalf of

the pastors.
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 It is the responsibility of the pastor to advice married couples as well as

intending couples. He is also to plan seminars according to the needs of his members

in order to build up their spiritual lives, as well as their relationship with each other.

Married homes were being shaken, the foundation on which some of them

were established were not quite right. There was therefore, the fear of times of

storms and floods in the marriage. As they arise, they will hit such marriage home till

it collapses, where it was not well built.

It is his duty to advice the people of God on matters that will help them in

their lives, and for them to know the difference between their faith and that of others

so that they can grow to the position where they could help others. Teaching,

spreading the gospel and prayers are important duties of the shepherd or worker in

God’s vineyard. It is to these duties that the pastor is called.

The pastor that fails to pay attention to these duties is in great danger as well

as the members under his care. In his position as the shepherd, he must have a

foresight, with opened ears not to listen to gossips, but to listen to those things that

will help him in rebuking the Elders as well as the members.

The researcher recommend this author as well because all that he said here, is

what suppose to be as a pastor. P. 29

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 CHAPTER THREE
WORLD OF THE TEXT

3.1 AUTHORSHIP

There is consensus among historians and Christian theologians that Paul was

the author of the first epistle to the Corinthians (CA 53-54AD). The letter was quoted

or mentioned by the earliest the services, and it included every ancient Canon and

that of Marcion.

Almost no one disputes that Paul wrote the letter of 1 Corinthians Robertson

and Plummer attested that clement of Rome mention Paul as the author, and so do

other early second century church fathers like Ignatius and Polycarp.

This letter was quoted most often by the church fathers like Justine Martyr,

Faneaus and Tertullian.

A list of books accepted as canonical probably as time, and dating for some time

after, the first letter Paul wrote. There was no satisfactory reason for given this, but

clearly, it indicates something important attached to 1 Corinthians. P 134

The gave some internal evidence to the Paul’s authorship of the epistle.

For the certainty of the first epistle of Corinthian, he said that the letter was written

by Paul, when he was in Ephesus which was usually dated as being in the range of

53 to 57 AD.

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3.2 DATE OF COMPILATION

We cannot tell exactly the date the first letter of Paul to the Corinthians was

written, but Christian theologians e.g. like McCain, McGrath and Prof. Yamsat,

suggested that the letter of 1 Corinthians was probably written by Paul, between the

range 53—57AD. P 173

McCain suggested that the letter of 1 Corinthians was probably written in AD

55. While Paul’s ministry had already taken place in Ephesus, McGrath noted that,

the letter of 1 Corinthians was written before the feast of Pentecost problem in AD

55.

Professor Yamsat noted that, the letter was written between AD54 AND 56,

during this period, Claudius was the Roman emperor, at which time Christians did

not suffer persecution because emperors worship had not reached its peak.

It was when Nero succeeded him that Christians began to suffer persecution,

although not in the early period of his reign.

However, he noted before Nero’s wicked reign in 1 Corinthians it was already been

written and dispatched this explain why there is no due about persecution of

Christian in this letter.

Yamsat observed that, since the letter was written three to five years after the

establishment of the Corinthian church, the church was still in its youthful stage

spiritually. As such, every one of them was bound to feel that he or she was spiritual

giant in all spiritual matters, as is the case today in most of our churches. Base on the
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suggestion from the theologians, the researcher is more comfortable to asserts that

Paul wrote the letter of 1 Corinthians in AD 55.

3.3 PLACE OF COMPILATION

The epistle was written from Ephesus (16:8) a city on the west coast of

today’s Turkey about 180 miles by sea, from Corinth (Acts 18:1-17). Then spend

approximately three years in Ephesus (Acts 19:8, 19:10, 20:31). The latter was

written during this time in Ephesus, which was usually dated as being in the range of

53—57 AD.

The traditional subscription to the epistle, translated in king James Bible,

states that this epistle was written at Philipi, perhaps rising from a misinterpretation

16:5, for “I do pass through Macedonia”, meaning, from passing through Macedonia

in 16:8 Paul declares his intention of staying in Ephesus until Pentecost.

This statement, in turn was clearly stated, reminiscent of Paul’s second

missionary journey, when Paul travelled from Corinth to Ephesus, before going to

Jerusalem for Pentecost (cf. Acts 18:22) thus, it is possible that 1 Corinthian was

written during Paul’s first (brief) stayed in Ephesus, at the end of his second journey,

usually dated to early 54AD.

However, it is more likely that, it was written during his extended stayed in

Ephesus, where he refers to sending Timothy to them (acts 19:22, 1 Cor. 3:17) also,

his reference to Appollos (1:12,3:4, etc) show that Apollos was known to Paul and

33
the church at the time of writing, which would preclude the first recorded visit to

Ephesus (see Acts 18:24-24 - 28).

3.4 RECIPIENTS

Paul wrote this letter to the Corinthians, urging them about uniformity of

belief that ye all speak the same thing and that there was no divisions among you”

1:10) and expanding Christians doctrine.

After establishing the Corinthians church, Paul eventually went to Ephesus

where he stayed for three years, from there, he wrote his first epistle to the

Corinthians believers, who to desperately needed, help and correction it was

sometime between AD 52 and 56. This shows that the Corinthians church was the

recipients.

3.5 SOCIO—LITERARY CONTEXT

Corinthian was a gathering place for the great thinkers and speakers of grace.

They would come together in the public forums and talk endlessly about various

ideas and issues. From politics to philosophy, from entertainment to morality. These

were the law-tech government of “out man media public forums”, today, oprale and

Rosie, rush Limbaugh and Larry king.

Yet in other ways, it was hard to imagine likely place for Christianity to take

root. The town was dominated by the temple of Aphrodite (goddess of love; what a

contrast of 1 Corinthians 13). Build on the heights of the ascopolis. Thousands of

temple prostitutes, a large floating population, and the general social hotchpotch, all
34
contributed to Corinth’s savoury name. The city was a by-word for excess and sexual

license. There was even award for it; to Corinthianize.

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 CHAPTER FOUR
HERMENEUTICS/EXEGESIS

In this chapter, the researcher will focus on hermeneutical and exegetical

study of 1 Corinthians 1:10-17, which shall be divided into four subdivisions as

follows:

i. Unity among the Corinthian leaders, vs. 10-14

ii. pastor and the church vs. 12-14,

iii. the responsibility of a pastors in the church 15-16

iv. the pastor depending on Jesus vs. 17

With these four Subtopics listed above will help the researcher harmonized

them one after the other. So that with, this explanation it will help the contemporary

church leaders to have a cordial relationship with one another and there will be no

division among the church leaders and the members that their church will have a

good relationship and grow up, only to glorify God Almighty.

4.1 UNITY AMONG CORINTHIANS LEADERS 10:11

Goebelein mentioned that the division that broke out in the Corinthians

church, which have led the church to split into four groups, which led them to start

calling the names of the leaders they love most.

He said that, Paul exhorts the Corinthians church, that there should be no

division or fighting among them, because it will lead to division in the church.

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 Because there were many leaders, some said, they were for Cephas, some

said for Paul, some said for Apollos and some said they are for Jesus. All of us are

for one God, (i.e) Jesus Christ because none of us die on the cross to save anyone

and because of all of us are co-workers under one person, that is Christ Jesus. Just

as workers under one person, that is Christ Jesus. Just as workers in the same farm,

working.

He said that unity is our priority that one need to cultivate, one will plant the

seed, one will water it, then Jesus will made it grow. Unity is our bases in the

Corinthian church. P 13

Monroe said that, “true leadership is the product of inspiration and not

manipulation”, Monroe advice the Corinthians church to accommodate their

brothers, create a room for unity and togetherness so that, their service to God will

be paramount and not dividing themselves to their human masters or as in the letter

of Paul to the Ephesians (Ephesians 4:1 – 6). Which says as a Prisoner for the Lord,

then, I urge you to live a life worthy of the calling ‘‘you have received, be

completely humble and gentle; be patient, bearings with one another in love’’ make

every effort to keep the unity of the spirit through the bond of peace.

There is one body and one spirit – just as you were called to one hope when

you are called, one Lord, one faith, one baptism, one God and father of all. Who is

over all and through all in all.

4.2 PASTOR AND THE CHURHC VV 12-14

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 In these verses 12 - 14 below it was the view of some scholars such as.

Gresheide, Apostle Paul, Warren Hit Ruil, were not so much happy or supported

with the division of the Corinthian church.

Warren said that, agreeing on a unified church fellowship made the church to

move so rapidly but whenever there is disagreement, disunity and deliberate act, the

church became weaker, so he continue by saying that, the church need members that

will scarified and unite together and shun away division or separation, union and

agreement, working with the interest of others in the group, in which the Corinthians

church failed to perform, by causing division in the entire church. Unity is very

paramount in any organization. P 96

Jackman said that, spiritual unity is a unity of believers. He said that his

prayer is not for them alone. I pray also for those who will believer in me through

their message (John17:20). Jesus is telling us in this prayer that the fundamental

ground of all Christian unity is belief in him, faith in Christ as saviours in him,

through their message that, the gospel message was to be carried by the apostles for

whom he had just finished praying for those who will believe with the true message

of Christ. P 165

So the ground of unity is a common faith in Christ, through the apostle

message, there is no other way by which a person can become a Christian but by

receiving the truth of the gospel handed down from those original apostle who were

listening to what they were saying and they were the men who became custodians of
38
this message. So, unity is the ideal thing, if they church want to moved forward, had

it been there was unity among the Corinthians church no division would have taken

place in the church of Corinthians.

Complains can create many issues but at the end brings disunity, and new

enemies come in. in acts 6:1 – 7 in those days when the number of disciples were

increasing the Grecian Jews among them complained against the Hebraic Jews

because their widows were being overlooked in the daily distribution of food. So the

twelve gathered all the disciples together and said, it would not be right for us to

neglect the ministry of the word of God in order to wait on table.

Brothers, chose seven men from among you, those that were known to be full

of the spirit and wisdom. We will hand over this responsibility to them and we will

give our attention to prayer and the ministry of the God. This proposal pleased the

whole group. they choose Stephen, a man full of faith and of the holy spirit, also

Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to

Judaism they presented these men to the apostle who prayed and laid their hand on

them. So the word of God spread and the number of disciples in Jerusalem increased

rapidly and large number of priest became obedient to the faith. It was out of unity

that helps their proposal to succeed, simply because their hearts were together, that

was why they were able to resolve their differences.

A Christian leader is not to be a quarrelsome leader, the seventh behaviour

qualifications we study literally means disinclined to fight. It has often been

39
translated as peaceable or conciliator. The last thing a conciliatory person wants is

battle. Sometimes, battles are inevitable but one resorts to them only after every

attempt at peace has been made, and even though, when the battle is carried out in a

Christian way, not ignoring such Christian’s qualities as love, gentleness and

kindness. A quarrelsome person, when faced with a problem, prefers confrontation to

conversation.

In 1 Corinthians 3;1 -7 Paul said brothers, I could not address you, but as

worldly mere infants in Christ. I gave you milk, not solid food, for you were not yet

ready for it. In deed, you are still not ready, You are still worldly.

Since there is jealousy and quarrely not acting like mere men. Then one can

say that, I will follow Paul, another Apollos, are you not mere men? Who is Apollos,

who is Paul, only servants, through whom you came to believe as the Lord has

assigned to each a task. I planted the seed, apollos watered it, but God make it grow,

neither he who plants nor he who waters the seeds, but only God, who makes things

grow, and each will be rewarded according to his own labour, for we are God’s

building.

The Corinthian church therefore, must be unity united among them through

one opinion. Grosheide Philips in his view, Point out that Paul used the word

brethren and also involved the one thing that believers have in common that is, our

Lord Jesus Christ, he uses the expression again and again that is, our Lord Jesus

Christ. Nor Cephas, Chloe or Stephanus, Erastion or virtue, believers whether rich or
40
poor, All have one thing in common that is, attachment to our lord Jesus Christ. The

word beseech, means to call aside (John 28). Grosheide added that, contentions, are

not as division, schisms (vs 10). The term shows that there was sin in the Corinthians

church, which led to the quarrels and division because everyone held his own

opinion as he was right and detested the view of others (55).

He further looked at the Corinthians as brothers and sister who have accepted

Christ as their savior while encouraging them more to see themselves as one in

Christ and there should be no division among the them (57). That should be the

unity the church needed and it should be in the mind and thought of the church

today. All that is needed from the Corinthians church is unity, accepting one another

and agree to accept all leaders and the entire church.

4.3 THE RESPONSIBILITY OF A PASTOR VV 15-16

Kent Philpott, “How to care for your Pastor” said, he understand that the

primary responsibility of a pastors in the ministry is preaching and teaching the word

of God; this means to (teach and preach) that is, the Pastors.

He started by question, what does a pastor do? He answered; there are

number of answers. The above dialogue, made up for this chapter, do express how

some people view the pastoral ministry, and whenever I am asked to described who

I am and what I do, I seemed to respond in such a way that I expressed above. P 95

Preaching and teaching, this is what I do and I need my church to support this

work. The pastors and teachers are joined together, to be co worker in the vineyard
41
of God, which is a coordinating conjunction in the Greek and leads to the idea that

the two were closely linked together. It may be concluded that the pastors is also a

teacher.

Another responsibility of a pastor, is that, he cares for the members, he

prayed for member, he lead the people to the kingdom of God. The pastors also lead

a complicated issues. Kent added that during his seminary days before he was

pastoring, he work as a psychiatric tech and sold shoes at a Jc Penny department

store (453).

Solomon Chudama: Pasturing the home, the challenge of manhood speaks

about the responsibility of a pastors, he said, the pastor is the priest of his home,

while the priest’s responsibility is to minister in the sanctuary, that is to teach the

people and to communicate the divine will of God.

Another responsibility of the pastors are to guide. The Oxford Dictionary of

current English definition say, guide is a person who leads or show the way, advice,

directing principle etc.

Firstly, Godly men must be prayerfully enough to hear from God. And they

must clearly communicate the vision. John Schwarz, the compact guide to the

Christian faith, said that the church has different titles for those called the ordained

ministers. A priest is a clergy person in a Roman Catholic, orthodox or Episcopal

church, who has authority to administer the sacrament, minister is a servants to serve

others.
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 Pastor comes from the Latin word Passere meaning pasture, he also said that,

a pastors is a shepherded, the one who cares for the ship (14). Martin sanders author

commended that, a pastor is a mentor, because he guide, advice, lead someone to

success in life, the pastor is a mentor, he develop a character, especially when lead

someone to changing of character to develop a new character, he has developed that

person ( 1).

Martin added that, the power of mentoring, shaping people who will shape

the world lies in the hand of pastors because they are the one who led the entire

congregation to the kingdom of God. He added that, moving through the

developmental stages of lives, faith and ministries, it is infrequent to see how many

things change. The goal here is to keep all of our life in good perspective.

A mentor can be that rusted person who assisted in processing life and its

experiences. Mentoring relationship for those want or needed perspective in their

lives, when a new perspective is gained, many felled empowered in their spirits to

move ahead in great effectiveness for the cause of Christ (124, 125).

D.E Stedman, God’s message to all people said, pastors and teachers, every

day in the temple and in people’s homes they continued to teach and preach the good

news about Jesus Christ the messiah (Acts5:42). He then said, in Acts 11:25, that

Barnabas went to Tarsus to looked for soul. When he found him, he took him to

Antioch, and as a whole we had that, the two met with the people of the church and

43
taught a large group of Christians was at Antioch, that the believers were first called

Christians (522).

4.4 PASTOR DEPENDING ON JESUS VS. 17

Pastors who depend on Christ, Wesley L. Duewel ablaze for God, the author

of touch the world through prayers aid, a pastor need a repeated empowering, the

more you experience God’s power working in your life and through our ministry, the

more you will sense that your repeated need of the spirits new tough. The Holy Spirit

is leading you into this deep awareness of your need and your joy in the spirit

availability to you. When he fills us, that, he takes complete lordship in our lives, he

cleanses and gives us power to be virtuous in our Christian living.

As the gospel song states, his power can make you what you out to be. but in

the service of God, indeed, in dynamic Christian living of the spirit filled life, you

need new feelings, new empowering, new anointing new out powering of the spirit

from time to time.

In the book of Acts the 120 born again disciples who fathered in the upper

room were all filled with the holy spirit at Pentecost (acts 2:4) latter God used peter

and John to heal a man who was crippled from birth, who had begged each day at the

temple gate, these were the men of God, who depended on Jesus Christ, the crowd

gathered and Peter preached to them and another 300 new believers were added to

their numbers.

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 The Sanhedrin threatened peter and john and commanded them not to speak

again in the name of Jesus. The Christian leadership group went for prayer, the holy

spirit came upon them. The place where they met was shaken as by mighty

earthquake, and were read, they were all filled with the holy spirit ( Acts 4:31).

These brothers depend on God for their ministry.

Wesly added that “The hand of the lord is upon any pastor or leader who

depends on God for his ministry, he said that, the hand of the Lord is a term

frequently used in the old testament to express God’s spirit resting upon a person

whether in grace or in power (453).”

When God gave Ezra the vision and burden for Jerusalem he went to

Artaxerxes with his request. He reports that the emperor granted to him, and every

thing he asked in the hand of the Lord his God was given to him (Ezra 7:6). Ezra was

conscious of God’s gracious hand in his life. In the two chapters, he refers to it five

times, he told Artaxerxes, the gracious hand of our god is on everyone side, who

look up to him ( Ezra 8:22). He then called his people to prayer and fast for a safe

journey.

The dangerous and long trip from Mesopotamia to Jerusalem as the caravan

carried the enormous store of gold and silver without armed protection was safety

completed that God is for those who depend on him.

John Wesley, God’s power in the ministry of John Wesley the evangelist with

the heart depended on the lord. The evangelist with the burning heart, is one whose
45
ministry was repeatedly characterized by the power of the holy spirit. His conversion

story is well known as his godly home or environment during his childhood his

intention throughout youth methodically to discipline himself for a holy life his

promotion of the holy club at oxford. P 73

His two years missionary experience in north America, and his deep piety yet

lack of the assurance of salvation, these were cited. Then came his life –

transforming new birth on May 24. 1738 when this deeply committed clergy man

found Christ while a passage from martin Luther was being read. Wesley reported

that his heart was strangely warmed and from that day on, he become the proclaimed

of the glorious witness of the spirit to salvation.

What was the secret of his prodigious ministry from that day forward?

Respected secular historian have said that, that make the nation to be saved from the

bloodbath that characterized the French revolution which began two years before

Wesley’s death. P 178

Robert Southey added that, Wesley was the most influential mind of his

century whose life would influence by civilization for centuries or perhaps

millenniums, if the human race lasted that long. Wesley depended on God and he

became victorious.

Wilmington said that, ‘‘he report’’ 1:11 Paul replies to the report made that

the church in Corinthian were following human leaders 1:11 – 17. Paul begins by

naming his sources of information (for it has been declared unto me of Chloe 1:11).
46
All too often unsigned critical letters were received by Christian leaders finding faith

with either the pastors or some other members in the church. Many times has vicious

gossip from the mouth of nameless ( spineless) church members led to the

destruction of their own church.

In Paul’s report continued in verse 12 through 17, Paul writes to strengthen

out their first basic problem, that of baptism. How many churches did we have since

that time, been split right down in the middle over the subject of baptism. Here, the

argument, however, was not over the mode or even the purpose, but concerning the

different men who had baptized some of these Corinthians believers.

i. Paul baptized few of them when he established the church.

ii. Appollos later pastored the church and also baptized some

iii. Peter (Cephas) had apparently baptized a few, although, we know nothing as

to when or where this might have taken place, some believed it could have

happen at Pentecost. He said that, Christ was mentioned in the same list, as

with peter, we have no knowledge whatsoever as to where, when and indeed,

if he ever did this. At any rate, here is a local New Testament church

hopelessly divided into four groups with each group claiming superiority

over the other here because of the man who had baptized them.

iv. The first group said, they were for Paul, because he was better than others.

They knew that Paul was a great doctrinal preacher

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 v. The second group said, ‘‘we are for apollos because anyone knows that

Apollos is an eloquent preacher and can preach circles around Paul any day.’’

vi. The group of Peter (Cephas) they brag of eloquent and doctrine, that there is

no one like Peter, the practical man of God.

vii. The fourth group said, they were for Christ, because they were not to look for

man to feed them or lead them.

They were favoring earthly wisdom (1:18 – 2:13): Paul points out to them the

stupidity of this, for God had long rejected mans’ wisdom. For it is written that, I

will destroy the wisdom of the wise, and will bring to nothing the understanding of

the prudent (1:19).

In 3:19 Paul writes, he taketh the wife in their own craftiness for three classic

New Testament example of that is seen in Mathew 21:23 – 27 concerning the

baptism of John.

These were the things that motivated the division that took place in the

Corinthians church. There was no unity among the church members, there was no co

– working relationship between them.

Fernando, leadership life style said, a Christian leader is not quarrelsome

several qualifications we study literally that means disinclined to fight. So it has

often been translated as peaceable or conciliator in a battle. Sometimes battles are

inevitable but one resorts to them only after every attempt on peace has been made,

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and even then that the battle is carried out in Christian way, not ignoring such

christens qualities as love, gentleness and kindness. P 121

Fernando said a Christian is not violent (33). The next quality means not a

giver of blows, Paul could be referring to people who misbehave at noisy parties,

acting brutally under the influence of liquor, getting involved in brawls and the like.

So Paul spoke with the Corinthians church concerning the quarrels and

struggles which let them to the division that, they form four groups with different

leaders. Christianity is not violent he also said that Christians leaders are not

quarrelsome. The behaviour qualification we study laterally means disincline to

fight. so it has often been transited as peaceable . A Jith also said that a good leader

is respectable today, when we refer to a person as being respectable, we often imply

that he is a stuff person, always correct but also grave prim, and proper in an

unattractive way

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 CHAPTER FIVE
SUMMARY, CONCLUSION AND RECOMMENDATIONS

5.1 SUMMARY

The researcher will bring the study to its terminal point by making a brief

summary, conclusion and recommendation of a pastor as a co – worker in the vine

yard of God, that is a reflection of 1 Corinthians 1:10 -17

The researcher look at the problems of division in the contrition church,

which broke out with a serious problem that laid to the split of the Corinthians

church, which prompted Paul to write and show his anger and concerned for the

entire church which make him to employs unity that will bring progress to the entire

church.

He appeal to the writers, he said, no matter how deep the division was, he

insisted that unity must prevail among the family of God. He added that, instead of

division, let there be concrete agreement and peace among them, so that their called

will be completed. So that, there may be no division, among them, so that they may

be perfectly united in min and in thought.

These were the reasons that instigated the researcher to write on this topic so

that corrective measures will be taking, and to show our ministers to considered

themselves as they were called to served in humility, unity, peace and harmony, that

our churches would serve as a centre of wining souls to the kingdom of God and not

destroying it rather.

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 The researcher use the bible which comprises of new and old testament and

African traditional religion books to come out with the meaning of the priest, pastors

and priest in the African traditional Religion , the researcher also used world of the

text.

The world of the text is very significant for understanding the questions. The

truth of the text is very significant for understanding the text in question. The truth of

the matter, is that the epistle of Corinthians way for a decade has been quite certained

among the theologians, about the authorship, date of compilation and place, among

others. Even though, scholars accepted the fact that, Paul was the one who wrote the

book of Corinthians.

We accepted it, as a genuine word of God. In Paul writings he wrote to

rebuked people about their way of live, so that Christian should go by what the

scriptures talk about.

In this study, the researcher employs hermeneutics and exegesis in order to

bring out a brighter interpretation of the text, So that easy understanding will made.

5.2 CONCLUSIONS

From the text, the division that broke out in the church of Corinthians, the

brothers allowed flesh to overcome them, which make each one to speak for himself,

a personal leader, among the called one’s of God i.e. Apollos, Cephas, Paul and

Christ.

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 Paul highlighted how the brothers in the church of Corinthians, would have

live according to the called, they had, that instead of division, they should allow

unity among them. So that division may not cause separation among them, they may

overcome it especially from the unity they have already established in God.

Fellow ministers, let us cast anything that will cause division among us and

embrace peace and unity among us as church leaders, or co – workers in God’s

vineyard. Infragrant disregard for their fellowship of Christ into which they had

been called. Not to allowed flesh to overcome them.

To end division, we most put away differences, we most work as co –

workers in Gods vine yard. This with have been the attitude of the Christian church.

For them to put away differences, and allow unity to reign among them, but they

mess it up. The researcher want to conclude by saying that Pastors as a co – worker

in the vine yard of God should be faithful to his called and live in unity with one

another, because division causes the Corinthian church a setback. We should

eliminate difference and embrace unity, so that there will be no separation among the

church leaders.

5.3 RECOMMENDATIONS

The researcher reflects his thesis with the lives of the believer’s in the book

of acts 4:32 -33 which said that all the believers were one in heart and mind. No one

claimed that any of his possessions was his own, but they shared everything they had

together with one another.

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 With great power the apostle continues to testify to the resurrection of the

Lord Jesus and they saw the grace of God upon them all. Therefore, the leaders of

the church of Corinthians, would have adopted the attitudes of the apostles in the

book of Acts; so that there would have been no division among them. Because the

church did not belong to any of them, either Paul, Apollos and Cephas but Christ.

The expectations from our today’s ministers, pastors and leaders of the

church is that we should come together in love, unity and peace among one another.

So that we will not curse the down fall of the church of God today.

- The church of God should be united under the umbrella of Jesus Justification

and not through ethnicity.

Church leaders should see themselves as partners and not rivals.

The unity of the triune God should be copied as model of unity among

Christians.

All Christians should have it at the back of their mind, that they were called

to serve God in unity and team work.

Ministers of God, forgot that God hate differences in working relationship as

workers that were called to serve under one master. God need humility,

peace and brotherhood in serving him.

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