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.
[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, 11th 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.