Church Pastor and Leader Advice

We all know Scripture tells us to be hospitable. Paul tells us that we all should be “practicing hospitality” (Romans 12:13).[1] The author of Hebrews warns us, “Do not neglect to show hospitality to strangers” (Hebrews 13:2). Peter instructs his readers, “be hospitable to one another without complaint” (1 Peter 4:9).

            But how do we do this? Furthermore, how do we teach and train others in our churches to do this? In this article I share a few dos and don’ts I’ve learned to teach our church in order to become a friendlier and more welcoming church.

DOS

Smile. A warm smile goes a long way. Nothing says “Hello” or “You are welcome here” more than a smile. As Mark Twain once said, “Wrinkles should merely indicate where smiles have been.”[2]

Make eye contact. People visiting a church are often self-conscious about what they are wearing and how they look. We can help remove some of their anxiety about looks by looking at their eyes and not at their clothes. Looking at their clothes tells them we are judging them by what they wear; looking at their eyes tells them we appreciate who they are.

Ask if they know people part of the church. If visitors came to church because of a neighbor, coworker, or family member that invited them, then say it’s great to have them visit. If we know the visitor’s neighbor, coworker, or family member, we can start a conversation about the person that we each know.

Ask what it is that they like about the church. This question shows we are interested in learning more about the visitor. Instead of us trying to “sell” our church to the visitor, this allows the visitor to tell us why the church is important to them.

Display good signs. Be sure your signs are clear from the outside of the building. Make it clear which doors are entrances. Our church has a door often used as an entrance, but we lock it when the service begins for safety reasons. We have a sign on the door that says, “This door is locked at 10:30 AM when the service begins.” Make it clear where someone is supposed to walk after he parks his car.

Provide a paper bulletin. Do not expect visitors to download an app or follow your service on their phone when they intentionally came to church to be around people. You place a barrier between the church and the visitor when the visitor is required to download an app or scan a QR code in order to access information about your church. If we are serious about kindly welcoming new people to our church, then we will spend the time and money to provide the information we want them to have in a way that we can hand to them.

Place greeters near doors. I know it’s easy to overlook, but be sure you have a few people near each door so they can greet new people as soon as they arrive. Strategically ask people you have seen regularly arrive at church early to be greeters. Don’t make an announcement that you are looking for greeters because the notoriously late person might volunteer to greet people.

Encourage after church fellowship. A simple phrase spoken near the end of the service like, “Please don’t rush out today” or “We encourage you to linger after the service and enjoy time together” communicates to new people that your church wants to get to know them.

DON’TS

Don’t use your phone or tablet. People come to church to be with people. Nothing says, “we don’t care about you” more than someone who looks at her phone instead of greeting new visitors. When we look at our phone instead of engaging with people, it tells them that what is on our phone is more important than the person in front of us.

Don’t ask if someone is new. I was an associate pastor for six months at a church of about 200 people when I saw a 35-year-old man come to church alone. I had never seen him before—especially since there aren’t many 35-year-old men that come to church alone—so I walked up and said, “You look new to our church. Welcome!” He looked at me, clearly frustrated, and said he’d been going to that church for three years. Clearly he had not been at church for the six months that I’d been working there. A better way to have greeted him would have been, “I don’t believe we’ve met. I’m Christopher. How are you doing?”

Don’t point out visitors to the entire church in the service. Never ask your guests to stand so that everyone can see they are new. Most people visiting a church want to sit in the back and observe the service. Do not ask visitors to participate in the service on their first Sunday.

Don’t play music after the service. When we play background music after church it discourages people from talking among themselves and subtly tells them it’s time to leave. Instead, let there be silence in the church after the service. You’ll be surprised how the awkward silence is quickly filled with conversations among people.

Don’t use insider language. While we might think the language we use is easy to follow and clear, others may not understand what we say. One church advertised their ministry groups as “Six Eight Group” and “Nine Twelve Group.” A visitor might think the first group was for kids ages “6–8” and the second for kids ages “9–12.” But those numbers were meant to describe the grades, not age. The “Six Eight Group” was for kids in grades sixth to eighth grade. And the “Nine Twelve Group” was for kids in ninth through twelfth grade. The group names might appear simple to the ministry leaders, but are confusing to new visitors.

BECOMING MORE WELCOMING

None of these “dos” and “don’ts” are hard and fast rules for becoming a welcoming church. The most important element of becoming a welcoming church is cultivating an atmosphere that values new visitors.

Sometimes simple phrases in the welcome, announcements, or sermons make a big difference. Phrases such as, “If you are visiting with us for the first time” or “We are glad you decided to try out our church today” subtly shows you are open to new people at church and that they were welcome to be there.

             Finding ways to incorporate stories into sermons about the experience of new people at your church is important as well. These stories show you value visitors and displays to your members the importance of visitors having a good experience at your church.

            Most of all, show you love visitors because of God’s love. “Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God” (1 John 4:7). We should communicate to visitors that we are glad they are with us, that we care for them, and that God loves them. This will help them feel valued and appreciated, which is the best and most effective way to be a welcoming church.

CONGREGATIONAL STUDY GUIDE

1. How do we think visitors feel when they attend our church?
2. What are we currently doing to make visitors feel welcome?
3. What “dos” rom this article should we begin?
4. What “donts” From this article Should we stop?
5. How are we going to implement these changes?

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[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[2] The New Dictionary of Thoughts (Standard Book Company, 1961), 625.

If there’s one thing I know about you and me it’s this: each of us can improve in our sexual purity. How do I know that? We live in a culture that bombards us with videos, newspaper ads, music, social media pictures, TV commercials, billboards, and beer commercials that use sex to get and keep our attention.

            While we can talk about how to grow the number of people attending a church, I believe it’s also important we talk about how to grow the people already attending a church. If there is one area that every person in every church can grow in, it’s sexual purity. But, for the people to grow in their sexual purity we as Christian leaders first must grow in our own sexual purity.

            In 1 Thessalonians 4:1–8 Paul teaches us that God’s will for Christians is to abstain from sexual immorality, to control their lusts and passions, and to not violate their fellow humans in sexual sin.

            Let’s examine Paul’s exhortation to the Thessalonians about how purity is the passion Christians pursue, especially for leaders.

TRADITION[1]

Instruction

Paul begins a transition in this letter from doctrine (1 Thessalonians 1–3) to duty (1 Thessalonians 4–5) with instruction, “Finally then, brethren, we request and exhort you in the Lord Jesus, that as you received from us instruction as to how you ought to walk and please God (just as you actually do walk), that you excel still more” (1 Thess 4:1).[2] The phrase “Finally then” signifies a shift into a new section.

            In this verse there is a request. Paul writes, “we request and exhort you.” Here he uses two words that often have separate meanings but are synonymous. Using “request” and “exhort” shows that there is importance by saying the same thing twice.

            In this verse there is a reception. Paul writes, “as you received from us instruction.” The Greek word for “received” is paralabete and is used for accepting instructions that are passed on as tradition from a teacher to a follower. Paul often used this word regarding the doctrinal traditions and ethical instructions he passed on to his followers which he expected them to keep.[3]

            In this verse there is a direction. Paul writes, “how you ought to walk and please God.” The word “walk” is a metaphor New Testament writers often used to describe a person’s lifestyle.[4] Walking is a step-by-step process in which you make progress towards a goal or destination. While Paul was tender and affectionate, he never lost sight of the high demands Christ makes on his followers. Here that demand is to “please God.” In order to please God we need to walk in a way and in a direction that honors him. And we should “excel still more.” Paul is saying there is no such thing as static holiness. Sanctification is a dynamic and progressive walk with God. Everyone lives to please someone: a parent, boss, spouse, child, or just himself. But the Christian lives to please God.

Commandments

Paul continues this transition from doctrine to duty with commandments, “For you know what commandments we gave you by the authority of the Lord Jesus” (1 Thess 4:2). Here we are told the reason, “For you know.” This is not something they’re told for the first time. Essentially, Paul is saying the Thessalonians need to continue down the ways he had already showed them.

            Again, for a second time we see the phrase “of the Lord Jesus.” This is a reminder that what Paul taught and how Christians live is not based on the standards or practices from society, instead there are instructions and commands given to Christians from God himself. That word for “commandments” is parangelia. It was a military term. Xenophon (430–355 BC)[5] and Polybius (200–118 BC)[6] each use the word parangelia for commands given by the officer to his men. It was a word that has a connotation of authority.

            Next Paul transitions from instruction in 1 Thessalonians 4:1–2 to implementation in 1 Thessalonians 4:3–6a. He’s shifting from the tradition which he taught the Thessalonians to the task he has for them.

TASK

First Thessalonians 4:3a is one of my favorite verses of Scripture because it’s so clear: “this is the will of God, your sanctification.”Paul writes that declarative statement then proceeds to list three elements of our sanctification as it relates to sexual purity.[7] Let’s explore the first “will of God” as it relates to participation in sexual sin.

Participation

The first application of our sanctification focuses on how Christians should have no participation with sexual immorality. Paul writes, “that you abstain from sexual immorality” (1 Thess 4:3b). The phrase “sexual immorality” is translated from the Greek word porneia. What is sexual immorality? John Walvoord and Mark Hitchcock write, “Sexual immorality (porneia) is a broad, all–inclusive term that refers to all sexual relations outside monogamous, heterosexual marriage (fornication, adultery, homosexuality, and pornography). God’s standard for sexual ethics is very simple: the only one-flesh, sexual relationship God sanctions is between a man and a woman after marriage and within marriage.”[8]

            Demosthenes (384–322 BC) was a Greek statesman and speaker in Athens who said this about the home life of a man in Greek culture, “Mistresses we keep for the sake of pleasure, concubines for the daily care of our persons, but wives to bear us legitimate children and to be faithful guardians of our households.”^[9] In the Thessalonian culture it was expected and accepted that men seek satisfaction for their sexual desires outside of marriage. The church probably had received pressure to accommodate this.

            According to 1 Thessalonians 4:3b God’s will for us is to stay away from sexual sin.This has to do with participation. When it says abstain “from” sexual sin that’s the Greek preposition ek. Prepositions describe the relationship or location between objects. Imagine a circle. The preposition ek in Greek describes something that starts on the outside edge of a circle and moves away from the circle.[10] In other words, when Paul says to “abstain from sexual immorality” he’s saying we must run from sexual sin and refuse to participate in it.  

            However, current statistics on the sexual sin of Christians shows we are failing. According to Focus on the Family president Jim Daly, 68 percent of men in the church look at porn once a month.[11] According to a Promise Keepers survey, half of the men at one of their conferences said they had viewed pornography the previous week.[12] According to Covenant Eyes, 64 percent of Christian men and 15 percent of Christian women view porn at least once a month.[13]

            If those statistics are true, then we’re not doing very good at staying away from sexual sin. So how do we define “sexual purity?” Here’s my simple formula. If you’re married then the only person you should ever see or think about as naked is your spouse. If you’re single then you should never see or think about anyone as naked.

Prevention

The second application of our sanctification focuses on how Christians should prevent themselves from engaging in sexual immorality. Paul writes, “that each of you know how to possess his own vessel in sanctification and honor, not in lustful passion, like the Gentiles who do not know God” (1 Thess 4:4–5). Just as we have a desire for food or for sleep and we learn to control those desires, we also have sexual desires we need to learn to control.

            Paul tells us that the believer controls his or her body (v. 4). That word for “vessel” likely references the body of a believer. Paul is emphasizing the same truth here in 1 Thessalonians 4:4–5 as 4:3, but in a positive way. Just as we stay away from sin, we also learn to control our bodies. There are certain fleshly passions we have which we need to control.

            Paul tells us that the believer is contrary to unbelievers (v. 5). The phrase “lustful passion” is translated from the word pathei “passion” and epithimias “lustful.” If there’s one thing that should make Christians stand out, it should be our sexual purity.

            The God empowered man rules his body; his body does not rule him. It’s hard and difficult, but with the right adjustments to what we see and think, we can control our bodies. The late New Testament scholar F.F. Bruce once wrote, “The body must be treated as the Lord’s property and not used as a means of wanton self-indulgence.”[14]

            According to 1 Thessalonians 4:4–5 God’s will for us is to stop our bodies from sexual sin. This has to do with prevention. If there are sexual sins we struggle with then we need to find out what fuels that struggle and stop it. This means we have to know our own bodies. What weakens our self–control? What trips us up? Do we feel certain temptations when we are lonely? Do we notice our thoughts are not as pure after watching an R–rated movies? About ten years ago I stopped watching football because the TV showed the cheerleaders when returning from commercials. Seeing those women jumping up and down and kicking their legs in the air caused struggles in my purity. So I stopped watching football.

            The key for your sexual purity might not be football, but you need to find out what causes you to stumble and struggle. Lock it away and throw away the key. Block it out. Find the fuel and cut it.

Protection

The third application of our sanctification focuses on how Christians should protect others from our sexual immorality. Paul writes, “and that no man transgress and defraud his brother in the matter” (1 Thess 4:6a). The word “matter” there of course is sexual sin (see verses 3–5). That word for “transgress” is the Greek word hyperbainen and means to cross a boundary or to overstep. It’s like displaying a “Don’t trespass sign” on a piece of property. That word “defraud” is the word pleonektein and can be translated as “exploit.” It often means “to overreach, to take advantage of, to take more.”[15] Here’s the point. Sexual purity is not just about you. Your sexual sin directly hurts others.

            According to 1 Thessalonians 4:6a God’s will for us is to safeguard others from our sexual sin. This has to do with protection. Our sexual sin hurts others. Research shows adult entertainment actors have higher rates of suicide, are more likely to use illicit drugs (cocaine, heroine, etc.), more often suffer from depression, and are at greater risk to develop alcohol dependency.

            Our sin of watching porn hurts others directly. Let me prove it. Does a man’s adultery hurt his wife and kids? How does a wife respond to her husband watching porn? When an attractive person walks by and you undress that person with your eyes in front of your spouse, how does that make your spouse feel?

TENSION

Halfway through 1 Thessalonians 4:6 there’s a shift from Paul saying what we do to why. Here he gives three reasons for what he has just shared.

            First, Paul says sexual purity prevents God’s punishment,“because the Lord is the avenger in all these things, just as we also told you before” (1 Thess 4:6b).God says that He will take action against these sins. God will allow the consequences of our sin to discipline us. Pastor Tony Evans writes, “One of the most attractive lies about sexual immorality is that we can get away with the thrill and not experience negative consequences.”[16] God ultimately works out the payment for such sins.

            Second, Paul says sexual purityreflects God’s call, “For God has not called us for the purpose of impurity, but in sanctification”(1 Thess 4:7).Our lifestyle regarding sexuality reflects who we are. Are we still sinners that are slaves to sin? Or have we been called by God out of darkness and into the light? If we are called by God it means we are set apart for Him. Paul writes in Ephesians 1:4, “just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him.” Peter writes, “but like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, ‘You shall be holy, for I am holy’” (1 Peter 1:15–16).

            Third, Paul says sexual purity shows we accept God,“So, he who rejects this is not rejecting man but the God who gives His Holy Spirit to you” (1 Thess 4:8).In order to abide by God’s sexual ethic we must be empowered by the Holy Spirit. Sexual purity is not just about man-made “dos and don’ts” but instead is about failing God and rejecting God. God’s Holy Spirit—the third member of the Godhead—is a gift given to those who believe in Jesus Christ.[17] The Holy Spirit purifies us and sets us apart as God’s people.

CONCLUSION

As we conclude this article I don’t want to condemn people or make them feel guilty for past sins. Maybe someone had sexual activity in their past while not a Christian, or didn’t know any better, or simply just did what family or friends all did. Everything in our culture tells us that sexuality should be enjoyed by everyone everywhere whenever they want. I don’t want you to feel guilty or discouraged by those past behaviors. Instead, let’s start today. From this day forward commit to sexual purity.

            Paul tells the church in 1 Thessalonians 4:1–8 it’s God’s will to stay away from sexual sin (v. 3b), to stop our bodies from sexual sin (vv. 4–5), and to safeguard others from sexual sin (v. 6a).

            God’s will for Christian leaders is that we abstain from sexual immorality, learn to control our lusts and passions, and not violate our fellow humans in sexual sin. This is because purity is the passion pastors must have.

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[1] You can find an outline of 1 Thessalonians as well as many other free resources at christopherlynnscott.com/free–resources/

[2] Unless otherwise noted, all Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[3] NET Bible (Biblical Studies Press, 2005), 2262. Cf. 1 Cor 11:2, 23; 15:1–3; Gal 1:9; Phil 4:9; 2 Thess 2:15; 3:6.

[4] See the metaphor in Rom 6:4; 2 Cor 5:7; Eph 4:1; 5:15; Col 1:10; 2:6; 4:5. Perhaps the “walk” metaphor builds on the first descriptions of Christians as followers of the “Way” (Acts 9:2; 19:23; 24:22).

[5] A Greek military leader, philosopher, and historian from Athens and Greece.

[6] A Greek historian based in Rome.

[7] The word sanctification is “God setting the believer apart for Himself” (Charles Ryrie, Basic Theology [Chicago: Moody, 1996], 630).

[8] John Walvoord and Mark Hitchcock, 1 & 2 Thessalonians, Walvoord Commentary Series, (Chicago: Moody, 2012), 59.

^[9] Demosthenes, Against Neaera, 59.122.

[10] William Mounce, Basics of Biblical Greek (Grand Rapids: Zondervan, 2009), 61.

[11] “How to Guard Your Marriage from Temptation” Focus on the Family. https://www.focusonthefamily.com/episodes/broadcast/how–to–guard–your–marriage–from–temptation/. Accessed October 6, 2024.

[12] Randy Alcorn, The Purity Principle (Multnomah, 2003),10–11.

[13] Barna Group, 2014 Pornography Survey and Statistics, cited in Covenant Eyes’ Porn Stats: 250+ facts, quotes, and statistics about pornography use (2018 Edition), p. 22.

[14] F.F. Bruce, 1 & 2 Thessalonians, World Biblical Commentary vol. 45 (Grand Rapids: Zondervan, 2015), 84.

[15] A.T. Robertson, Word Pictures in the New Testament (Nashville: Broadman Press, 1933), no page number.

[16] Tony Evans Bible Commentary (Nashville: Holman Bible, 2019), 1265.

[17] Rom 8:9; 1 Cor 3:16; 12:13; 2 Cor 6:16.

There are plenty of resources that teach church leaders how to “do” church. I’m sure you are aware of—and have probably benefited from—conferences, coaches, books, and consultants that taught you about how to do church better. While those are helpful resources, I believe it’s healthy to regularly read Scripture to see what it teaches us about how to lead and manage a church.

            Last year I preached verse-by-verse through 1 Thessalonians and was surprised at how much of the book was relevant to the local church. In this article I want to examine 1 Thessalonians 2:1-8. When reading these verses in their context we will see what our role is as leaders of a church, we’ll learn about the manner in which we proclaim the Gospel, we’ll see what we should expect when we proclaim that gospel, we’ll be taught what motives we should have, and we’ll learn what is required of us as we share the gospel.

COMING

In 1 Thessalonians 2:1-2 Paul references the visit that he, Silas, and Timothy made to the Thessalonians. “For you yourselves know, brethren, that our coming to you was not in vain, but after we had already suffered and been mistreated in Philippi, as you know, we had the boldness in our God to speak to you the gospel of God amid much opposition” (1 Thessalonians 2:1-2).[1] At this point we must remember that when we read New Testament letters we are reading one side of the conversation. Paul appears to defend himself against an accusation that he lacked sincerity and concern for the Thessalonians. Perhaps someone accused him of preaching only for his own personal enrichment. With that framework in place let’s look at two aspects of Paul’s preaching.

Preaching Is Not Pointless

 The word “For” (v. 1) refers back to thought 1 Thessalonians 1:9 where Paul references the positive reception the Thessalonians gave to Paul, Silas, and Timothy in Thessalonica. The word “You” (v. 1) there is in the emphatic position[2] addressing the believers in the city of Thessalonica. This was Paul’s way of appealing to what they already know.

            If a person or group had said Paul had impure motives, then the Thessalonians would know the accusation was false. Perhaps someone had accused Paul of preaching for personal gain, so he’s calling on the Thessalonians to remember his visit to them from their personal experience saying “you yourselves know, brethren” (v. 1).

            Paul’s phrase “our coming to you was not in vain” (v. 1) could be translated “that it has not become empty.” That word for “vain” there is the Greek word kenos which means “empty, empty-handed, without content, without result, hollow.” And the phrase, “not in vain” is what’s called a “litotes” which is a figure of speech. A litotes is “understatement in which an affirmative is expressed by the negative of the contrary.”[3] It’s states something negatively to say a positive such as, “That MacDonald’s hamburger wasn’t bad” is saying, “it was pretty good.” Paul is saying that his time with the Thessalonians was fruitful.

Preaching In Persecution

Paul reminds the Thessalonians that “we had already suffered and been mistreated in Philippi” (v. 2) The “we” likely includes Silvanus and Timothy with Paul. In Philippi Paul and Silas were falsely accused (Acts 16:20-21), mistreated (Acts 16:20-21), beaten (Acts 16:22-23), incarcerated (Acts 16:24), and illegally punished in spite of their Roman citizenship (Acts 16:37). In Thessalonica Paul and Silas suffered physical intimidation (Acts 17:5-6) and were falsely accused of civil treason (Acts 17:7).

            Yet through those experiences God was their strength for preaching. The phrase,“we had the boldness in our God” (v. 2) describes “the divine source of their courage and strength.”[4] Paul refers to the same strength when writing, “And He has said to me, ‘My grace is sufficient for you, for power is perfected in weakness.’ Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me” (2 Cor 12:9). The phrase in 1 Thessalonians 2:2 “we had the boldness” is a participle from the verb parresiazomai which comes from two words meaning literally “all speech.” That verb denotes someone’s state of mind when words flow freely and is the attitude of feeling comfortable and at home with no sense of strain and no stress.[5] In other words, the suffering didn’t slow him down, cause him to stumble, or stutter.

            Through these experiences God was their strength in opposition. Paul writes, “amid much opposition” (v. 2). That word for opposition means conflict, contest, fight, or struggle. It was a word used in athletic events where there was a contest or race. It’s the Greek word agoni and we get our word “agony” from it. This was not a light oppression or inconvenience, it was a real battle.[6]

            What we learn from Paul’s example is ministry to others requires we be bold in our proclamation and suffer in our lives. This is not “boldness” by standing on a street corner yelling at people or offending people purposefully. But “boldness” as confronting people about their sin nature. It takes courage to tell people they are sinful, in need of God, and fall short of the glory of God. A correct presentation of the gospel starts with, “You’re a sinner in need of a Savior.” But this is hard because we live in a culture where everyone gets a trophy for participation and where we tell each other, “I’m OK and you’re OK.” This “boldness” is preaching the gospel knowing opposition, suffering, and affliction will come when we proclaim the Gospel and live out the Christian faith.

            When I was a pastor in the Evangelical Free Church of America I served on a team that evaluated potential church planters. We had a specific set of questions in ten categories we asked men who wanted to plant a church through our denomination. Those questions were all “behavior interview” questions. Meaning, they were questions designed to find out what past behaviors someone had that reflected the future things he would need to do as a church planting pastor. The idea was this: the best way to predict future behavior is with past behavior. Since we were looking for pastors with a specific set of behaviors they would need to successfully plant a church, we knew the best way to find that person was to look for someone that had already shown those behaviors.

            If we apply that principle to the example we see in the Scriptures of Paul, Stephen, James, and Peter who experienced opposition and persecution because of their faith, should we expect the same?

            There comes a point in time when we need to be bold in our faith and share the Gospel with others. As Mark Hitchcock and John Walvoord write, “Secret believers do not lead others to Christ. The way to lead people to Christ is to be bold, to proclaim the Gospel unashamedly.”[7] One of my professors used to say, “If you do lots of good works but never share the Gospel with others, then you are nothing more than a nice person.” That was his way of reminding us students that you have to—at some point in time—tell others about your faith. And Paul teaches us we must be bold in that proclamation while preparing to suffer in our lives.

CONTENT

In 1 Thessalonians 2:3-4 Paul reveals what his message was to the Thessalonians when he came to them.

Paul’s Attack on the Attacks

Paul writes, “For our exhortation does not come from error or impurity or by way of deceit” (1 Thess 2:3). In this verse Paul might be refuting three of the claims against him. The first was “error,” the second was “impurity,” and the third was “deceit.”In verse three we learn Paul’s message was true, his methods were straightforward, and he did not try to mislead or deceive.

Paul’s Motivation and Desire

Paul continues, “but just as we have been approved by God to be entrusted with the gospel, so we speak, not as pleasing men, but God who examines our hearts” (1 Thess 2:4). 

            In verse four we seePaul’s approval by God. Paul states that he, Silas, and Timothy “have been approved by God to be entrusted with the gospel.” The word “approved” is dedokimasmetha and is in the perfect tense saying not only an approval in the past but one that continues. It’s like saying, “we stand approved.”[8] Daniel Wallace labels this as an “intensive perfect” that “emphasizes the results or present state produced by a past action.[9] At this point in time Paul was a veteran of the Christian faith, a veteran in local church ministry (Acts 11:25-26), was well traveled through his first missionary trip (Acts 13-14), endured an explosive church-wide debate when he went to Jerusalem (Acts 15), and now he’s on his second missionary journey (Acts 15:36-18:22).

            In verse four we also see Paul’s ambitions for God, “not as pleasing men, but God who examines our hearts.”Notice the “hearts” there. In the twenty-first century we think of heart as the place of emotions or affections. But in first century emotions and affections were thought of as in the intestines. For example, they thought of the “bowels of compassion” which doesn’t sound very romantic. In the first century the heart “stood for the whole of the inner life, comprising thought and will as well as emotions.”[10] The idea Paul conveys here is that God searches out the whole of our inner life. In other words, “nothing is hidden from him.”[11] Paul might have served men, but his goal was to please God.

            What exactly was going on in Thessalonica? Perhaps some false teachers had tried to discredit Paul and his ministry? Perhaps that is why he emphasizes his appointment, authority, and approval in 1 Thessalonians 2:1-12?

            What we learn from Paul’s example is ministry to others requires we have the right motives. It’s important people know when we as Christians do nice things that it’s not because we’re trying to earn our way into heaven, or to score points with God, or to check off a list of good deeds we’re supposed to do as Christians. It’s important people know we do it because we care for them and because we are showing God’s love for them through us. Pastor Steven J. Cole has said, “When people feel the love of Christ through us, they will more likely listen to the gospel that we present”[12] A great example of this was when a couple from our church was moving to a different state. Two people from our church showed up and helped them pack up their things and load them in a trailer. There was no benefit to our church by doing that, yet we did it because we loved that family and wanted to help them when they needed help.

            Having the right motives means we seek to please God, not man. Having the right motives means we seek God’s glory, not our own. Having the right motives means we seek God’s approval, not others. Yet this is difficult for many of us because we want to please people, and we want people to like us.

            In the early 1990s John Sununu was the chief of staff for George Bush. Sununu was known to be direct and sometimes curt with reporters. In one press conference Sununu was asked if his job was hard. He responded, “no” and then moved on to the next reporter asking a question. The original reporter thought Sununu had misunderstood his question so he asked again if Sununu thought his job was hard. Sununu replied, “My job is easy. I only have one constituent.”[13] Sununu had one constituent he needed to please (the president) and we as Christians have one constituent we need to please: God in heaven. Paul told the believers in Corinth, “Whether, then, you eat or drink or whatever you do, do all to the glory of God” (1 Cor 10:31). When we as church pastors and leaders do ministry, it’s important that we have the right motives.

CONDUCT

Thus far Paul had addressed his manner and method of ministry when with the Thessalonians, next he shares his motives in ministry.

Preaching with Practical Words

Paul first denies that they did certain things, “For we never came with flattering speech, as you know, nor with a pretext for greed—God is witness— “ (1 Thess 2:5). When he references “flattering speech” he means insincere speech people say in order to impress others as a way to get what they want from them. Flattery is when you say something to gain an advantage for yourself. I like how John Walvoord and Mark Hitchcock summarize flattery. “It has been well said that gossip is saying something behind someone’s back that you would never say to his face, while flattery is saying something to someone’s face that you would never say behind his back.”[14] Paul’s lack of flattering speech matches what he’s said previously that he’s been “bold” and in “much opposition” (1 Thess 2:2).

            Paul also makes it clear his preaching was not “with pretext for greed” (v. 5). Personal profit was never his aim. That word “pretext” is the Greek word prophasis which describes a “cloak” as something that conceals real motive. It’s like saying, “I do this, but it’s not for the reason I say I do it.” That word “greed” is the Greek word pleonexia that means “to have” or “more” or “covetousness.” Paul is denying that he does evangelism as a “cover” for covetousness or money or fame.

            Paul continues, “nor did we seek glory from men, either from you or from others, even though as apostles of Christ we might have asserted our authority” (1 Thess 2:6). The Bible Knowledge Commentary explains the significance of this verse this way, “The missionaries were not seeking the praise of any man, but the praise of God. Travelling philosophers and orators were common in the Roman Empire. They itinerated from place to place, entertaining and seeking a personal following for fame and fortune. Paul and his companions had nothing in common with such men! Rather than seeking something for themselves. They delighted in giving to others freely.”[15] Contrary to common itinerant preachers in the Roman empire, the apostles were tasked with preaching the gospel and performing miracles (Mark 3:14) which rarely led to fame and fortune. In fact, all the apostles except John would be martyred for their faith.

Preaching in Tenderness and Compassion

Next Paul shares the motivations in his preaching by using a metaphor of a nursing mother to describe Paul’s love and care for the Thessalonians, “But we proved to be gentle among you, as a nursing mother tenderly cares for her own children” (1 Thess 2:7). Paul is saying that just as a mother has to eat good food and get rest for the nourishment of her child, so he was basing his message on the Word of God which he then passed along to them. Paul was there caring for them and giving to them. Just as a mother cares for her child and gives to her child through her milk and touch, he too was there giving, not taking.

            The parental metaphor of verse seven continues in verse eight about provision. “Having so fond an affection for you, we were well-pleased to impart to you not only the gospel of God but also our own lives, because you had become very dear to us” (1 Thess 2:8). As a caring loving mother gives all of her life to a child, so did the apostles. They gave of their time, energy, and focus. Their focus was on imparting the gospel to them. A good mother is not just concerned with feeding her child, but making sure the child has a place to sleep and is protected from harm while traveling on the road. And that’s Paul’s care here.

            What we learn from Paul’s example is ministry to others requires we give our lives. To do ministry to other people takes time, energy, and effort. To teach a Sunday school class takes an hour or two to prepare the lesson, it takes focused energy to teach it, and it requires attention to redirect the kids as they go through it. To disciple someone means we regularly have coffee with them, enjoy lunches, do Bible study, and do life together. To raise kids that love God and are committed to Him requires we daily pray with them, read Scripture to them, and look for teachable moments.

            Recently my son and I rode our bikes to a feed-supply store near our home. While they sell animal food and agricultural supplies, we go there because there is a freezer that has ice cream! After we had ridden our bikes there, purchased our ice cream, and were sitting in the parking lot eating I thought I would ask my son about a girl he often talks about. I asked him if she was a Christian. He responded, “Oh I know she’s a Christian.” Then when I asked him how he knew she was a Christian he replied, “Because of her funniness, Dad. She always laughs at what I say.” While that might be an interesting way to gauge whether or not someone is a Christian, I need to tell you my son is only six. That’s a cute story but the point is this: to talk to my son about spiritual things I had to invest my time and my money with him so that I could disciple him. And doing ministry to others requires we give our lives.

CONCLUSION

Ray Stedman was pastor of Peninsula Bible Church in Palo Alto, California for forty years (1950-1990). As his church grew he was invited to participate in gatherings with other large church pastors. In one of those meetings one pastor much younger than Ray noted, “Jesus was so human nobody would believe He was God, but we pastors are so godlike nobody thinks we’re human!”[16] That statement showed remarkable maturity from that young pastor. And it’s true not only for pastors, but regular Christians as well.

            Every believer has a ministry. Paul wrote to the believers in Ephesus, “And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ” (Ephesians 4:11–12). When writing a letter to the Thessalonians Paul was equipping them for ministry. And when we read that letter Paul is equipping us for ministry too.

            Your ministry in church might be as a pastor, counselor, children’s ministry director, small groups leader, administrator, or worship leader. Whatever your ministry remember that your manners in ministry matter.

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[1] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[2] See Thomas L. Constable, “1 Thessalonians” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. by J. F. Walvoord and R. B. Zuck (Wheaton, IL: Victor Books, 1985), 693; Leon Morris, The First and Second Epistles to the Thessalonians, New International Commentary on the New Testament (Grand Rapids, MI: Eerdmans, 1991) 67; Charles Ryrie, 1 and 2 Thessalonians (Chicago, IL: Moody, 1959), 31.

[3] Merriam-Webster’s Collegiate Dictionary, 11^th ed.(Springfield, MA: Merriam-Webster, Inc., 2003), 727.

[4] F.F. Bruce, 1 & 2 Thessalonians, World Biblical Commentary, vol. 45 (Grand Rapids, MI: Zondervan, 2015), 25.

[5] Morris, 1 & 2 Thessalonians, NICNT, 69.

[6] Ibid., 70.

[7] John Walvoord and Mark Hitchcock, 1 & 2 Thessalonians, The John Walvoord Prophecy Commentaries (Chicago, IL: Moody, 2012), 32.

[8] Morris, 1 & 2 Thessalonians, NICNT, 72.

[9] Daniel B. Wallace, Greek Grammar Beyond the Basics (Grand Rapids, MI: Zondervan, 1996), 574.

[10] Morris, 1 & 2 Thessalonians, NICNT, 72-73.

[11] Ibid., 73.

[12] Steven J Cole, “Effective Discipleship (1 Thessalonians 2:1-8)”, https://bible.org/seriespage/lesson-5-effective-discipleship-1-thessalonians-21-8. Accessed Sept 26, 2024.

[13] Knute Larson. I & II Thessalonians, I & II Timothy, Titus, Philemon, vol. 9 of Holman New Testament Commentary (Nashville, TN: Broadman & Holman Publishers, 2000), 22-23.

[14] Walvoord and Hitchcock, 1 & 2 Thessalonians, 35.

[15] Thomas L. Constable “1 Thessalonians” in The Bible Knowledge Commentary: An Exposition of the Scriptures, edited by J. F. Walvoord and R. B. Zuck (Wheaton, IL: Victor Books, 1985), 694.

[16] Ray Stedman, Waiting for the Second Coming (Grand Rapids, MI: Discovery House Publishers, 1990), 24-25.

Pastors and church staff are busy and overworked. In the midst of worship services, staff meetings, and hospital visits, it can be easy to forget about some of the free marketing tools available to churches. So here is a list of a few free marketing tools that you can use for your church. You might have heard of these before—maybe you have used them in the past—but have forgotten amidst a busy schedule that you endure like I do.

            1. Write for the opinion section of your local newspaper. Most newspaper editors are always looking for fresh material to put on their pages. They usually have a certain amount of words they have to print every print cycle, and contributions from members of their community are great material for them to publish. Search your local newspaper for the opinion section and there usually will be an e-mail address for how you can write a letter to the editor. Follow their word count and write about politics, a topic important to your community, or a relevant news item as it relates to your church or Christian faith. Make sure you keep a kind and positive tone in your writing and most editors are glad to publish it for their readers to enjoy. Normally, editors are required to list your name and affiliation with the community (which is your church).

            2. Post your events and ministries on Facebook. In the past four years we learned to live stream our worship services on Facebook and to podcast our sermons to Facebook. But among those different ministries, it’s easy to forget that we should simply post our events to Facebook. Are you giving away backpacks to kids in your community? Then post it to Facebook. Are you teaching a membership class? Post it to Facebook. Are you collecting coats for the homeless? Post it on Facebook. Post simple updates and reminders. Perhaps a good way to do this is to copy and paste the announcements from your bulletin onto Facebook each week.

            3. Purchase an A-frame sign and put it out front of your church during the week. For a hundred dollars you can purchase a basic a-frame sign, have an insert made for it, and put that in front of your church on the street every day for people to see when they drive by. Are you doing a harvest party for kids? Put that on the a-frame sign. Are you doing a special service for Christmas Eve? Put that on the sign too. While it might cost a hundred dollars for the sign and insert, you can reuse those year after year if you’re careful about what information is placed on the insert.

            4. Keep your website updated. I am surprised how many churches spend hundreds of dollars a year to have a website, yet they failed to keep the information on it updated. If people see that old outdated information on your website they might wonder if your church closed. So make sure you’re keeping the most updated information on your website. A website is still the first place people will likely go to learn about your church before visiting.

            5. Contribute basic devotionals or articles for local magazines in your region. Most cities or counties have regional magazines that are published once or twice a year, and they’re always looking for content for their magazine. Consider writing some encouraging devotionals and send them to the editor for consideration. This would be great exposure for you as a pastor or for your church. Most magazines will include a byline with your name and say which church you represent.

            I know these might not be new ideas for you, but they are some free marketing for your church. I hope you can evaluate these and maybe consider one or two as a free way to promote your church in your city.

Let’s be honest: managing money is hard. Most of us were not taught by our parents how to manage money. Often we end up adults having to figure it out on our own.    

            When it comes to money our culture tells us you never have enough of it, when you get it to spend as much of it as you have, and if you want more stuff than you have money then borrow so you can get it (TVs, vacations, phones, fancy vehicles).

            But Scripture tells us (as Christians) how to manage money. Jesus mentioned money regularly and the apostle Paul devoted two entire chapters of 2 Corinthians about money.

            2 Corinthians was Paul’s fourth letter sent to the believers in the city of Corinth.[1] It also was Paul’s most personal and intimate letter.   TheCorinthian believers had made a pledge of giving in 1 Corinthians 16:1-2 to help the poor Christians in Jerusalem. Paul begins chapters eight and nine of 2 Corinthians with the example of another church’s giving.

THE MACEDONIAN EXAMPLE OF GIVING

            Their circumstances are described first, “Now, brethren, we wish to make known to you the grace of God which has been given in the churches of Macedonia, that in a great ordeal of affliction their abundance of joy and their deep poverty overflowed in the wealth of their liberality” (2 Corinthians 8:1–2).^[2]

            Their contribution is described next, “For I testify that according to their ability, and beyond their ability, they gave of their own accord, begging us with much urging for the favor of participation in the support of the saints, and this, not as we had expected, but they first gave themselves to the Lord and to us by the will of God” (2 Corinthians 8:3–5). There are few important giving principles we should note from these verses.

            First, they gave more than necessary (v. 3a). These people were generous.  

            Second, they gave without anyone asking them (v. 3b). That word “accord” is the Greek Word is αὐθαίρετος and is used two times in the New Testament (here and in 8:14). This word “pertains to being self-chosen.”[3] It describes a voluntary free will decision to commit to an action. In other words, the Macedonians gave without prompting, without pressure, and without guilt trips.

            Third, they gave and wanted to continue giving (v. 4). Apparently, they asked to participate and wanted to give. In fact, they saw it as an honor to give. In spite of their poorness they saw giving as a privilege. Have you ever heard someone beg for an opportunity to give? That’s what the Macedonian churches did!

            Fourth, they gave more money than expected and more than just financial aid (vv. 4-5). According to verses four and five they gave both their possessions and their personal help.

            Reading about the Macedonians’ example of giving teaches us that giving is something we do even when we don’t have much. Paul is using an argument style that was common in Jewish and Greco-Roman life that we now call “from the lesser to the greater.”[4] The message was this: if the poor destitute churches of Macedonia can give so much from their so little, how much more should you give from your position of wealth!

            This encourages us to give no matter how much we have. And in light of the surprising generosity of the Macedonian churches, Paul now turns to the Corinthians.

THE APOSTLE’S EXHORTATION OF GIVING

Paul reveals the beginning of the giving, “So we urged Titus that as he had previously made a beginning, so he would also complete in you this gracious work as well” (2 Corinthians 8:6). The “so” tells us the results. It was the unexpected and enthusiastic involvement of the Macedonians that led Paul to ask Titus to visit Corinth and ask for their help too!

            Paul reveals the resumption of the giving, “But just as you abound in everything, in faith and utterance and knowledge and in all earnestness and in the love we inspired in you, see that you abound in this gracious work also” (2 Corinthians 8:7).

            Notice five things they have abundantly: “faith” “utterance” “knowledge” “earnestness” and “love”. Based on these five things Paul launches into the reason for giving. The Corinthians had experienced God’s grace (just like the Macedonians) and they should dispense God’s grace in the form of giving (just like the Macedonians). The Corinthians had made a pledge for giving (1 Cor 16:1-2), so Paul held them to that pledge.

            Paul reveals the motivation for giving,“I am not speaking this as a command, but as proving through the earnestness of others the sincerity of your love also” (2 Corinthians 8:8). Paul did not bark orders at them. He didn’t command. He didn’t shame. He offers opportunity not obligation.

            The Macedonians’ giving is a benchmark that the Corinthians can use as a way to show Paul, the believers in Jerusalem, and all believers everywhere how genuine their love is. This was not a contest among rivals; but an imitation among equals.

            Reading about the apostle’s exhortation of giving teaches us that generosity is required of all believers everywhere. The Corinthians were giving to people they had never met. When we give to church we give to people and help people that we have never met and will never meet such as online listeners, missionary ministry, or benevolence help to strangers of the church.

THE MESSIAH’S EXAMPLE OF GIVING

Paul concludes the beginning section this way, “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich” (2 Corinthians 8:9). The word “For” at the beginning of this verse describes why the Corinthians should excel in the grace of giving. Because of what Jesus did we respond and worship. Paul’s theology starts with the one who gave up everything to help someone else. He died in our place so that we might have life (2 Cor 5:21).

            Notice that everything which comes after “grace of our Lord Jesus Christ” defines the nature of Christ’s grace. What is Christ’s grace? “that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich.” Here “rich” describes His glory in heavenly existence. “poor” describes His lowliness and destitution when He lived on earth. Jesus Christ decided to exchange His royal status as an eternal resident of heaven for a slave’s status as a temporary resident on earth.

            There’s a focus of what He’s doing. It’s “for your sake.” That phrase is in the emphatic position in Greek and could be translated as “all for your sake . . . you, yes you.”[5] The “rich” that He promises here is a spiritual richness; not economic wealth. It describes the Corinthians richness of salvation secured by Christ both now and in the future. The giving here is not supposed to be so great that they become poor while the Jerusalem believers become rich.[6]

            The Macedonians gave when they were extremely poor, the Messiah gave when He was incredibly rich. These Corinthians are somewhere in between and should give sacrificially.

            Paul wants the Corinthians to do the right thing, but he wants them to do it because they were taking initiative to do it. He wants them to give in love, not obligation. He wants them to give because of their caring not coercion. 

            Reading about the Messiah’s example of giving teaches us that God’s gift of salvation requires we give Him everything.And that requirement that we give Him everything is something we should do on our own initiative, not because we are coerced or forced to do so. Just as Paul wanted the Corinthians because of their own desire, God wants us to give because it’s what we want to do. Not coercion. Not competition.

CONCLUSION

So what do we know about the response of the Corinthians? Did they give? Did they ignore Paul’s warnings? Did they give somewhere or to someone else besides Paul?

            Five months after Paul wrote 2 Corinthians he wrote to the Christians in Rome while visiting the believers in Corinth. (Paul said his plan was to travel to Corinth in 2 Corinthians 12:14 and 13:1-2 which is verified in Acts 20:2-3 and Romans 16:23.) In Paul’s third and final visit to Corinth he wrote to the believers in Rome, “For Macedonia and Achaia have been pleased to make a contribution for the poor among the saints in Jerusalem. Yes, they were pleased to do so, and they are indebted to them. For if the Gentiles have shared in their spiritual things, they are indebted to minister to them also in material things” (Romans 15:26–27). The term “Achaia” describes the region in which Corinth was located! This means the Corinthian believers heeded Paul’s exhortation! They gave because of the grace they received.

            I pray and hope that we can exhort our people to give and that they will be faithful to give just as the Corinthians were.

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[1] The first letter we don’t have (1 Cor 5:9). The second letter was 1 Corinthians and was written from Ephesus (1 Cor 16:8). The third letter was a “sharp letter” Paul wrote and was carried by Titus (2 Cor 7:8-12). The fourth letter was 2 Corinthians and was written seven months after 1 Corinthians.

[2] Scripture taken from the New American Standard Bible, Copyright The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

[3] William Arndt, Frederick W. Danker, Walter Bauer, and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature, (Chicago: University of Chicago Press, 2000), 150.

[4] In Hebrew it’s known asqal wahomer and in Latin it’s known as a minore ad maius.

[5] Murray Harris, The Second Epistle to the Corinthians, New International Greek Testament Commentary (Grand Rapids, MI: Eerdmans, 2013), 578.

[6] Verses 13-15 clarify that this is not a call to give everything away so that they can’t provide for themselves.

While attending Seminary I lived in the Dallas area and worked at a golf course as a caddie. One day when talking with some of the caddies the name of a prominent pastor in Dallas was mentioned in our conversation (which usually revolved around sports and movies, not politics). One of the caddies spoke up and said, “I have zero interest in what that pastor has to say.” It was a presidential election year and political dissension was at a climax. That pastor had publicly announced in his sermons who should be the next president of the United States. And that pastor’s stance was polarizing. His sermons were broadcast via many radio stations and on TV and he was well known as the “voice of Christians” for the Dallas area.

            However, this pastor’s political stance had blocked the gospel from being received by my caddie friend. My caddie friend was an atheist and clarified that he was not going to listen to anything that pastor said. Because the pastor was a bad person? Because the pastor had misused money given to him and his church? Because the pastor had been unfaithful to his wife? No, because of the pastor’s political stance on who should be the next president, my caddie friend didn’t want to hear anything that pastor said.

            The gospel should be the primary message we share with others. Furthermore, the gospel should be what we build our church’s reputation on. The apostle Paul wrote, “For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved” (Romans 10:10, NIV).[1] When doing that “anyone who believes in him will never be put to shame. . . everyone who calls on the name of the Lord will be saved” (Romans 10:11, 13). That is the primary task of church leaders and every Christian. We are supposed to know God and make Him known. Paul raises these questions as he expands his thoughts on the Gospel, “How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them?” (Romans 10:14). The gospel is supposed to be primary so people can be saved and not go to hell. If another message becomes primary, then unbelievers cannot “call on” God, “believe in him,” or “hear.” If the gospel is not the primary message, then people won’t come to a saving faith in Jesus. This is why our church’s reputation should be based on the gospel.

            The book of Acts gives us a picture of how the gospel was the primary message proclaimed by each of the disciples in every city they went. Here are some examples.

            Philip “traveled about, preaching the gospel in all the towns” (Acts 8:40). After traveling, Peter and John “returned to Jerusalem, preaching the gospel in many Samaritan villages” (Acts 8:25). Paul and Barnabas went to Lystra and Derbe and “continued to preach the gospel” (Acts 14:7, 21). At the Jerusalem Council, Peter told the people gathered there that “God made a choice among you that the Gentiles might hear from my lips the message of the gospel and believe” (Acts 15:7). Then later, Luke—the author of Acts—wrote that “We got ready at once to leave for Macedonia, concluding that God had called us to preach the gospel to them” (Acts 16:10).  

            The gospel was the message of these men traveling to new places. It wasn’t about tax reform, who to vote for, or how to maintain the politics in their region or country. (They didn’t even address slavery as many people today thought they should have.) The focus was on presenting the gospel so people could hear about God and believe in Him.

            If things inhibit people from hearing the gospel, then those inhibitors must be removed. The gospel must be primary, and anything that prevents it from having its rightful place must be removed.

            I am afraid my caddie friend might not hear the gospel. The political focus of one pastor pushed him further away from a potentially inquiring faith in Jesus Christ. Hopefully in the future, a strong Christian can befriend him and help him draw close to God. But for now, the gospel is not something he’s interested in hearing, at least from that Dallas pastor. I learned that day—and I hope you have learned too—that our church’s reputation should be based on the gospel and nothing else.

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[1] Unless otherwise noted, all translations are from the New International Version, 2011 revision.