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Christian Ministry
By David May
21 August 2009
Abstract
Introduction
This essay will consider Paul’s letters to the Thessalonians and seek to
understand what they tell us of the priorities of Christian ministry (referred
to henceforth simply as ‘ministry’). It will consider Paul’s goals, his style and
the content of his teaching.
Both letters were sent to the recently established church in the Macedonian
city of Thessalonica1. The first letter is a ‘mixture of consolation, instruction
and encouragement for a young church’ that had experienced opposition and
unhelpful pressures, whilst the second was written to both encourage the
church in the face of increasing opposition and to counter false teaching2.
The context of these letters is, therefore, ideal for giving us insights into
Paul’s approach to ministry.
Yet God’s purpose does not stop with the believer’s relationship with God, for
the expression of our love for God is love for one another. The implication of
both 1 Thess 1:4 and 2 Thess 2:13, according to Green, is that divine love
transformed these people from different sectors of society into a family of
1 D. A. Carson and Douglas J. Moo, An introduction to the New Testament (Grand Rapids:
Zondervan, 2005), 532.
2 I. Howard Marshall, ‘Thessalonians’, NDBT, 326-330.
3 Charles Bridges, The Christian Ministry; with an inquiry into the causes of its inefficiency
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brothers and sisters. In these letters Paul calls the Christians ἀδελφοὶ
(brothers and sisters) 28 times, highlighting one of the most important
aspects of the early church’s self-identity. God’s election resulted in a new
layer of social relationship that could be most closely described as that of
siblings4.
Ministry, then, follows on naturally from faith in God combined with our
understanding of his purposes as we seek to help accomplish his goals (1
Thess 1:3)5.
Prayer
Paul preached the word of God (1 Thess 2:13). Without it, we have no real
message and we are left to the ever changing ideas of people and human
reasoning9.
Paul had the conviction that what he said was the very word of God, and
therefore preached with both certainty and power. Morris states ‘The
4 Gene L. Green, The letters to the Thessalonians (PNTC; Grand Rapids: Eerdmans, 2002),
93.
5 Leon Morris, The Epistles of Paul to the Thessalonians: An Introduction and Commentary
(n.p., 1998).
7 Richard Mayhue and Robert L. Thomas, ‘The Master’s Perspective on Pastoral Ministry’,
TMPS, 1.
8 Carson and Moo, An introduction to the New Testament, 550.
9 J. Hampton Keathley, I Thessalonians: An Exegetical and Devotional Commentary, n.p.
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Christian church cannot do without this conviction. To preach interesting
little moral essays can never prove an adequate substitute for the word
which comes from God.’10 This conviction drove Paul and his team to preach
the word despite the suffering and insults they had previously endured (1
Thess 2:2). That is the heart and soul of ministry!11
The first step in each person’s spiritual journey is to hear the gospel (1 Thess
1:5, 9-10). Therefore, the proclamation of the gospel is fundamental to
ministry12. The sense is that deep conviction of sin was brought upon the
Thessalonians by the Holy Spirit when they heard the gospel preached13.
Spiritual transformation takes place when the word of God is preached and
the Holy Spirit applies its truths to hearts of the hearers.
The call of God comes to unbelievers through the preaching of the gospel (2
Thess 2:13-14)14, whilst the teaching and preaching of the word is the
‘appointed remedy’ to ‘supply what is lacking’ in the faith of believers (1
Thess 3:10)15.
Lead by example
The word τύπον (translated ‘model’ in the NIV and ‘example’ in the NASB)
used in 1 Thess 1:7 meant ‘originally the mark of a stroke or blow, then a
figure formed by a blow, an impression left by a seal or die, and so it came to
mean a pattern, which is its meaning here’16.
Paul sought to lead in such a way that he would provide a pattern for others
to follow. We shall examine the key aspects of his leadership style in the
remainder of this section.
NIV and ‘full conviction’ in the NASB) can also signify ‘complete fullness’, in this case the
fullness of the divine work. Therefore the focus of 1:5 is on ‘the divine operation of the
apostolic preaching and not on the conviction of the missionaries nor in the way the
Thessalonians received the message’.
14 Charles A. Wanamaker, Commentary on 1 & 2 Thessalonians (Grand Rapids: Eerdmans,
1990), 267.
15 Bridges, The Christian Ministry, 18.
16 Leon Morris, The Epistles of Paul to the Thessalonians, 38.
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First, Paul made it clear that he desired to please God, not people (1 Thess
2:4-6). We should be able to observe, in a Christian leader’s choices and
actions, a person who seeks to please God rather than desiring the approval
of humans17. It must be recognised, however, that not seeking glory from
people is difficult. A strong belief in God’s omniscience is needed to create a
sense of accountability18.
Closely related to this, the moral character of the messenger gives a stamp of
authenticity to the message. Many of the false teachers in the ancient world
were, as they are today, marked by a secret life of gross sexual sin19. Paul’s
Christ-likeness, on the other hand, was a key to his success and foundational
to his teaching (1 Thess 2:8; 2 Thess 3:3-9)20.
Thirdly, Paul and his team were gentle21. Paul employs the parental
metaphors to stress his deep, affectionate, and ongoing love and commitment
to his spiritual children (1 Thess 2:7-12)22. On the mother’s side we see love,
care, tenderness, and compassion, whilst on the father’s side we see courage,
moral character, example, exhortation, and instruction. Mothers have the
intimate influence; fathers set the course for direction, spiritual strength,
and motivation23. The expression ἀπορφανισθέντες ἀφ’ ὑμῶν, translated in
the NIV as ‘torn away from you’, further emphasises Paul’s affection for
those to whom he writes (1 Thess 2:17)24.
17 David A. DeSilva, An introduction to the New Testament: contexts, methods & ministry
formation (Downers Grove: IVP, 2004), 550.
18 MacArthur, ‘The Defining Character of Ministry’. 4.
19 MacArthur, ‘The Defining Character of Ministry’. 1.
20 Bradshaw, The Missionary Principles of Paul.
21 Note that many early manuscripts read νήπιοι (babies) instead of ήπιοι (gentle); the TNIV
has in fact reversed the decision of the NIV (which read ‘gentle’), adopting the rendering
‘like young children’. The external evidence slightly favours and the internal evidence
strongly favours ‘young children’ (i.e. ‘babies’). Babies and Gentle differ by only one letter
(‘ν’) in the Greek.
22 Craig L. Blomberg, From Pentecost to Patmos (Nottingham: Apollos, 2006). 143.
23 MacArthur, ‘The Defining Character of Ministry’, 4.
24 Morris, The Epistles of Paul to the Thessalonians. 57-58.
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(1 Thess 1:7,8)25. It is vital to recognise that Christian leaders need the
pastoral care of other Christians (1 Thess 5:25; 2 Thess 3:1-2)26.
Fifthly, Paul and his team worked night and day so that they would not be a
financial burden to the Thessalonians (1 Thess 2:9-12; 2 Thess 3:8), and
furthermore would set an example for the them to follow (2 Thess 3:9-10).
Note, however, that Paul does not mean to imply that those involved in
ministry should never accept pay for their work (2 Thess 3:9)27.
In 1 Thess 1:3, κόπου (labor) denotes laborious toil, whilst ἀγάπης (love)
denotes the love of the completely unworthy. Those who seek to minister
must allow God to transform them by the power of the divine ἀγάπης, so that
they are content to give themselves in the service of others28.
Reproduce
With prayer to undergird ministry, the word of God to provide the power for
change and leaders that set Christlike examples, the obvious next priority in
ministry is to reproduce in the sense of helping believers become like their
leaders in every aspect of spiritual maturity29.
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Secondly, Paul’s example directs us to instruct believers in the deepest and
most solid truths (1 Thess 4:1)32. The Thessalonian church grew so fast and
well because the believers there recognised the gospel message as God’s very
words active in believers to empower them for all God requires (1 Thess
2:13)33.
Thirdly, Paul was concerned with inculcating the need for love among his
converts (1 Thess 3:11-13), who came from varying social and economic
strata within the community. That meant, according to Wanamaker, that
‘Paul and his fellow missionaries had to create a sense of shared identity and
community where none previously existed.’34
One of the most significant motivations Paul gave them for endurance was
hope of the Saviour’s return (1 Thess 2:19-20)36. Paul highlights that their
endurance is inspired by ἐλπίδος (hope) in our Lord Jesus Christ, where
ἐλπίδος means a confident expectation, not the unfounded optimism that is
commonly understood37. According to Vine, ἐλπίδος means literally ‘an
anchor of the soul’38.
Fiftly, Paul encouraged believers to bring the Lord into everything that they
do, and to conduct themselves in ways that honour him. In 1 Thess 2:12,
περιπατεῖν (translated ‘live lives’ in the NIV and ‘walk’ in the NASB) is used
1.
36 Keathley, I Thessalonians, n.p.
37 Morris, The Epistles of Paul to the Thessalonians, 35.
38 W. E. Vine, ‘Hope’, Vine’s Expository Dictionary of Old and New Testament Words (New
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metaphorically of one’s course of life in all areas, whilst ἀξίως τοῦ θεοῦ
(‘worthy of God’) describes the desired quality of life39.
Evaluate
The final priority of ministry is to evaluate. When God had finished creation
he took time out to observe what he had done. Likewise those involved in
ministry must take time to consider what has been accomplished, and what
remains to be done. When he could not see for himself, Paul sent Timothy to
report on the situation (1 Thess 3:5-7).
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Evaluation of ministry provides opportunity for thanksgiving to God, as we
acknowledge that it is by his hand that spiritual growth has occurred, and
encourages those that see that their labour is bearing fruit. It also highlights
problems that need to be corrected. After he learned of concerns that left
gaps in the certainty and security of the Thessalonians newfound faith (1
Thess 3:10), Paul responded to both needs by writing 1 Thessalonians to
cement further the community’s commitment in the face of society’s
hostility46.
Conclusion
We have seen that the first priority of ministry is to understand the purpose
of ministry, which is essentially to prepare believers for the coming of the
Lord Jesus. Without this, a person seeking to minister will end up engaged
in humanistic activities.
The other priorities build upon this foundation, and include grounding the
ministry in prayer, proclaiming the word of God, which is the power behind
spiritual change, leading by example, reproduction by imitation, teaching
the word of God, encouragement and discipline, and finally evaluation to
both acknowledge God’s work and identify gaps that require further work.
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Bibliography
Bridges, Charles. The Christian Ministry; with an inquiry into the causes of
its inefficiency. New York: Carter, 1847.
9
Morris, Leon. The Epistles of Paul to the Thessalonians: An Introduction and
Commentary. Tyndale New Testament Commentaries 13. Grand
Rapids: Eerdmans, 1979.
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