I Thessalonians 2:1-8

I Thessalonians 2:1-8 NRSV

You yourselves know, brothers and sisters, that our coming to you was not in vain, ² but though we had already suffered and been shamefully mistreated at Philippi, as you know, we had courage in our God to declare to you the gospel of God in spite of great opposition. ³ For our appeal does not spring from deceit or impure motives or trickery, ⁴ but just as we have been approved by God to be entrusted with the message of the gospel, even so we speak, not to please mortals, but to please God who tests our hearts. ⁵ As you know and as God is our witness, we never came with words of flattery or with a pretext for greed; ⁶ nor did we seek praise from mortals, whether from you or from others, ⁷ though we might have made demands as apostles of Christ. But we were gentle among you, like a nurse tenderly caring for her own children. ⁸ So deeply do we care for you that we are determined to share with you not only the gospel of God but also our own selves, because you have become very dear to us.

In I Thessalonians 2:1-8, Paul offers some autobiography of his team that he intends to use as an example for his readers.

In verses 1-4, Paul offers an account of the visit his missionary team made to Thessalonica. He reminds them of the context of his visit to them. ¹You yourselves know, brothers and sisters, that our coming to you was not in vain, ² but though we had already suffered and been shamefully mistreated at Philippi, as you know. When in Philippi, his team suffered through their shameful mistreatment. Reading Acts 16:11-40, Paul makes an understatement. Due to the conversion of the slave girl who was a source of income through her divinization, authorities arrested them, flogged them, and threw them into prison. In spite of this, when the team arrived in Thessalonica, we had courage in our God to declare to you the gospel of God in spite of great opposition. In Acts 17:1-17, we see that Paul still had the missionary strategy of going to the synagogue first, from which he received opposition. He found willing converts from the Gentiles and formed a new community out of that base. ³ For our appeal does not spring from deceit or impure motives or trickery, reminding us that the context of travelling teachers in Greece allowed for the possibility of hidden motives and underhanded methods. Charlatans are present in every age. Of course, his concern might be with an accusation arising from the church. Thus, he stresses, ⁴ but just as we have been approved by God to be entrusted with the message of the gospel, the gospel establishing the congregation.[1] His team had the objective, so we speak, not to please mortals, but to please God who tests our hearts.

In verses 5-8, Paul offers an account of the behavior of his missionary team in Thessalonica. Paul expresses himself in a personal way, emphasizing the integrity of his team, contrasting his team with other travelling teachers who took advantage of people. This time, ⁵ As you know and as God is our witness, we never came with words of flattery or with a pretext for greed; ⁶ nor did we seek praise from mortals, whether from you or from others, ⁷ though we might have made demands as apostles of Christ. As we look at what Paul denies, we might think in two directions. One is that the reputation of travelling teachers was poor. Two is that some have made the accusations against his team. After all, the little congregation in this city is going through persecution. Their lives have gotten worse, in one sense, since they received the gospel. Regardless, as apostles of Christ they could have made demands on the people. But we were gentle among you, like a wet-nurse tenderly caring for her own children and thus showingmaternal affection. The image gets across the nurturing, loving, selfless, and sacrificial attitude of Paul and his team while in the city. He could have insisted that they treat him as an apostle. Yet, since they were new to the faith, they were like children in need of instruction. He modeled the leadership style he hoped others who followed him would have. Such an image suggests leaders who patiently overlook the faults of others, gently guiding and encouraging so that others may grow gradually into understanding and maturity. He relies upon the image of the conversion process resembling the education of children. Such an image was common in the Greek world. Offering some autobiography like this was typical of Hellenistic philosophers.^[2] 8 So deeply do we care for you, reminding us of the best possible motive for ministry and witness, that we are determined to share with you not only the gospel of God, which established the congregation, [3] but also our own selves, because you have become very dear to us. They shared their time and lives for the conversion of these people. They were not sitting on the sidelines of the lives of these converts, telling them what to do. Rather, they offered love and attention. They offered a piece of their hearts and souls. In that context, true education could take place. As teachers, they lived alongside them, becoming examples and companions. He wants them to grow and thrive. He wants them to follow the example of his team in its slow, steady, and gentle instruction of others. Such instruction was pure, upright, and blameless. They were neither aggressive nor violent. His team is an example of how to face adversity.

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[1] Pannenberg, Systematic Theology Volume 2, 462.

[2] (Collins, 775; see also 1 Corinthians 9:24-27).

[3] Pannenberg, Systematic Theology Volume 2, 462.