A Tender Witness—Lectionary Reflection for Pentecost 22A (1 Thessalonians 2:1-8)

1 Thessalonians 2:1-8 New Revised Standard Version Updated Edition

2 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.

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                As we turn the page in our lectionary journey through the Thessalonian letters, we gain further insight into Paul’s mission to the Gentile world. This first Thessalonian letter is among the earliest of Paul’s letters, written around 50 CE, perhaps from Corinth or Athens. According to Acts 16 and 17, Paul and his companions had journeyed south from Philippi to Thessaloniki, two Macedonian cities. Paul’s reception in Thessalonica, as was true of his reception in Philippi, was not the best; he was forced to flee in the night from Thessaloniki.  Nevertheless, despite the opposition he faced in Philippi and Thessaloniki, he had sufficient courage to proclaim the Gospel and had enough time to establish congregations in these cities. As we see from both the Philippian letter and the Thessalonian letter, he seems to have had great affection for the members of these congregations. At the same time, as Paul often did, he had to defend his ministry from skeptics and opponents. As we see here, Paul wanted to make sure that this community knew that he did not come with deceit or trickery. Rather, their ministry was rooted in a desire to please God, not humans.

                So, what we find here in chapter 2 of 1 Thessalonians is Paul’s attempt to defend his motives in pursuing his ministry among the Thessalonians and elsewhere. Could it be that the Thessalonians, like many modern folk, have encountered religious charlatans who are more interested in money and power than serving God and God’s creation? If so, it’s understandable why Paul might find the need to address such concerns. We know today that people are turned off by hypocrisy, hubris, and greed. Paul wants the people in Thessaloniki to know that he didn’t come to their city with such motives. Nor did they attempt to draw crowds with flattery.  However, Paul did affirm that they did preach the gospel with boldness. This boldness was rooted in his trust in God’s presence with him. Therefore, the opposition they faced would not deter them.

Religion in every age can look like a money-making business proposition. We see lots of this in today’s world. Evangelists, especially those on TV, have been known to use spiritual appeals that ultimately enrich them. As a result, they buy multi-million-dollar mansions, expensive cars, and even private jets. They will justify all of this by suggesting that it enhances their ministries. But to the larger world, they look like charlatans. Now, I don’t think that Paul would say that it’s inappropriate for religious professionals to receive adequate compensation. In his first Corinthian letter, Paul affirmed the principle that even though he had chosen not to draw financial support from the churches he planted and organized,  he noted that “the Lord commanded that those who proclaim the gospel should get their living by the gospel” (1 Cor. 9:12-14). Whatever Paul’s reasons for not making use of his rights, the larger point is that money shouldn’t be the motive for ministry.

                In defending his ministry, he asserted that he and his companions could have demanded their rights as apostles to support, whether financial or in other ways. Nevertheless, they chose to be gentle with them like a nurse tending to her own children.  When it comes to this image of Paul serving as a nurse, tending to her children, Beverly Gaventa points out that in the ancient world wet nurses were commonly used, not only by those who were wealthy but even by slaves so they might continue on with their duties.  Whether slave or wealthy, wet nurses were greatly appreciated by members of society. When Paul uses this image, he is envisioning having a loving concern for the people.  Now, while wet nurses might be beloved figures in the ancient world, the relationship between a nursing mother and her own children was even greater. Therefore, Gaventa writes that  “verse 8 serves to unpack what is implicit in the nurse metaphor: the apostles regard the Thessalonians as so dear that they share with them their very selves” [Gaventa, First and Second Thessalonians, pp. 27-28]. Because they cared so deeply for the Thessalonian believers, they chose to share not only the Gospel but their entire selves with them.

                As a note here on Paul’s claim that he and his companions were apostles of Christ, it seems that Paul is using the term more broadly than we may be used to. We often think of the twelve plus Paul as Apostles, but the term itself speaks of missionaries. Paul and his companions certainly qualified as missionary apostles. So, we should remember that words sometimes carry multiple meanings. In fact, in Ephesians one of the gifts of the Spirit is that of being an apostle (Eph. 4:11).   

                Again, though Paul preached the Gospel with boldness, when it came to his feelings for the believers in Thessaloniki, he dealt with them with great gentleness. So, what about our context? Do we view each other with tenderness and gentleness? Are we able to share the gospel with boldness while dealing with each other with gentleness?  In fact, is gentleness not a prerequisite for sharing the Gospel? As Molly Marshall notes, “It was never just about information sharing; it was about forming a relationship that allowed seed sown in the fertile ground of friendship to take root and bear fruit. Giving the best they had to offer, which was the gospel of God through the graceful instruments of their very selves, was for the benefit of these who had become very dear to the apostles” [Marshall, 1 & 2 Thessalonians, Belief, pp. 37-38].  In other words, effective communication of the Gospel involves not just words, but lives that embody the message. Embodiment involves gentle care. So, it is out of deep care for the Thessalonians that he preached, and did so ethically.