Text: 1 Thessalonians 2.

1-6
Title: Paul’s Church Planting Experience in Thessalonica

Introduction
• 1 Thessalonians was written about 50 AD.
• Both Epistles were composed in the ancient Greek city of Corinth and were addressed
to recent converts to Christianity residing in the ancient Macedonian city of Salonica or
Thessaloníki.
• Timothy, apparently with a report that the newly founded Church of Salonica was
remaining loyal despite Jewish and pagan hostility.
• Paul's response to the good news is primarily one of joy and gratitude and of loving
concern for the new converts (chap. 1-3). The Epistle records Paul's recollections of the
apostolic mission and labours in Salonica (2:1-16), his great longing to see the
Thessalonians again, and his purposes in sending Timothy to them (2:17-3:10).
Chapters 4-5 contain mostly ethical and doctrinal instruction and guidance. The readers
are exhorted to live chastely, according to the gospel as it had been taught to them by
the apostles, loving one another, keeping to their own affairs, and avoiding idleness by
working with their own hands. Two questions that apparently troubled the
Thessalonians are also dealt with in these chapters, the last of 1 Thessalonians. Paul
assures them that they need not concern themselves about Christians who die before
the Parousia, or second coming of Christ, because such Christians will be taken to
heaven when Christ reappears (4:13-18). As to the time of his reappearance and the
Day of Judgement, the readers need no written reminders of when these will occur, for
they know already that the end time will come stealthily, when people believe they are
at peace and safe. Then, none of the children of darkness will escape God's wrath, but
the faithful, the children of light, will obtain salvation (5:1-11). The eschatological
themes and apocalyptic imagery of the Epistle, especially in the last two chapters, are
outstanding features of 1 Thessalonians.

21You know, brothers, that our visit to you was not a failure. 2We had previously
suffered and been insulted in Philippi, as you know, but with the help of our God we
dared to tell you his gospel in spite of strong opposition. 3For the appeal we make
does not spring from error or impure motives, nor are we trying to trick you. 4On the
contrary, we speak as men approved by God to be entrusted with the gospel. We are
not trying to please men but God, who tests our hearts. 5You know we never used
flattery, nor did we put on a mask to cover up greed--God is our witness. 6We were
not looking for praise from men, not from you or anyone else.

Outline
1. The Match v. 1-2
2. The Message v. 3-4a
3. The Motive v. 4b-6

1. The Match v. 1-2

21You know, brothers, that our visit to you was not a failure. 2We had previously
suffered and been insulted in Philippi, as you know, but with the help of our God
we dared to tell you his gospel in spite of strong opposition.
There is that contest and the challenge to Paul and his companions when they
arrived to do the ministry
v. 1
Amplified: FOR YOU yourselves know, brethren, that our coming among you was not
useless and fruitless
• They were persistent in pain and pressure
• A vital principle here is that we must not ignore the fact that our personal
lives speak powerfully to the nature of our ministry in the motives,
methods, and the means we employ to accomplish the work of God. Our
behavior patterns demonstrate the validity and biblical authenticity of
what we are doing.
• it, “was not in vain”? “Purposeless,” or “vain” is keno which means
“empty, without content, without any basis, without truth or power,” or it
could be used in the sense of “without result, effect, or profit, fruitless.”

v. 2
“Mistreated” is hubrizo, “to abuse, to treat shamefully.” “The word expresses insulting
and outrageous treatment and especially treatment which is calculated publicly to
insult and openly to humiliate …”

“We had the courage” or “boldness … to speak” (NASB) is parresiazomai, “to speak
freely, openly, fearlessly, express oneself freely.”

There are many reasons why Christians do not witness or share their faith, but no
doubt, fear is the underlying issue—fear of failure, fear of ridicule, fear of hostility

“in our God.” Many are bold for the wrong reasons. This phrase points us to the
sphere and reason for their boldness to speak.

“amid much opposition.” “Opposition” is Agon (greek word) from which we get our
word agony. This word was used of various types of athletic contests. The
corresponding verb meant “to contend in the sports,” either running or wrestling.

Church planting is challenge to face the opposition of the Devil

The term “opposition” (agon) reminds us that ministry to others,

 the work of leading people to Christ and helping them grow in Christ, is a
contest; it is a spiritual struggle. As such, if we are to be victorious in the
struggle, there are certain things we need to keep in mind and commit
ourselves to. Let me suggest four:

1. Earnest effort—we never win by half trying. The struggle calls for hard work,
though never in the energy of our abilities, strategies or methods (1 Cor. 15:10; Col.
1:29–2:1).
2. Putting off that which hinders, stripping down to the essentials (Heb. 12:1;
1 Tim. 4:7b-8, 15-16). In our consumer- and comfort-oriented world, this has become
a tremendous hindrance.

3. Singleness of mind, eyes on the goal (Matt. 6:19-24; Heb. 12:1-3; 1 Pet.
1:13).

4. Pain—as the saying goes, no pain, no gain. If we are committed to our comfort
and pleasure above the needs of others and God’s call, we simply won’t be able to
follow the Lord. Compare Philippians 1:29-30. Remember, the word “conflict” here is
agon. The Apostle pictures the Christian life as a contest, a struggle that demands
dedication and great energy.

2. The Message v. 2-4a

3For the appeal we make does not spring from error or impure motives, nor are we
trying to trick you. 4On the contrary, we speak as men approved by God to be
entrusted with the gospel

 if you expect your message to have power, it must be based from the word of
God
 Paul and his team never ministered for personal gain or self-centered pursuits.
 “impurity,” ek akatharsias. This word could refer to sexual or moral impurity,
but here it is more general and means that Paul did not preach from any impure
motives like personal ambition, pride, greed, popularity.33
 Not “by way of deceit,” en dolos. The Greek word dolos referred to a bait or trap
and then figuratively of any form of trick or strategy. The preceding deals with a
wrong motive, but this deals with a wrong method or strategy used to
accomplish the wrong motive.
 “Approved” is dokimazo and means “to approve after testing.” Remember that
Paul and Barnabas had been separated to this ministry by the Spirit of God only
after they had been tested and proven in the church at Antioch (Acts 13:1-3).

3. The Motive v. 4b-6

We are not trying to please men but God, who tests our hearts. 5You know we never
used flattery, nor did we put on a mask to cover up greed--God is our witness. 6We
were not looking for praise from men, not from you or anyone else.

The Bible study in Bantilan, the issue is idolatry- they reacted!

I said to God, “bahala na kayo, ginagawa ko lang ang aking bahagi”

Verse 4b. “Not to please people, but God.” The tense of the infinitive, “to please,”
which expresses aim, is the present continuous tense. In this we see the constant aim
of the Apostle and his associates. Whenever our primary aim is to please men, we
lose our capacity to please God. Conversely, only when we seek to please God and
speak according to His Word in love, do we truly have the capacity to minister
effectively to others. Pleasing people stems from wrong motives such as fear of
rejection, desire for approval, power, praise, and so on. Also, pleasing people occurs
when we are seeking to meet our needs by our own strategies of protection or
defense.
 “Who examines our hearts” is one of the keys here. “Examines” is the same
verb as “approved” used above. Literally, it is “the one who constantly tests our
hearts.” God is the heart tester. He is concerned about our motives and the
source of what we do as much as the what itself. God knows our heart,
weighs our motives, and searches us. What a challenge. Our ministries must be
considered and examined in the light of God’s standards, and not man’s and
that includes our own. We are all accountable before the Lord (cf. 1 Cor. 4:1-5).

 Verse 5. “For we never appeared with flattering speech.” “Flattering,” is

kolakeia, which contains the idea of deception for selfish ends. People often use
flattering words as a cloak to exploit others for selfish purposes. Note a couple
of simple illustrations: (a) A supervisor might praise someone on the job to
increase their production so his department will look better. (b) A wife might
flatter her husband so he won’t be as angry when he finds out about how much
he spent on something she purchased

 “Nor with a pretext for greed.” “Pretext” is prophasis, meaning “a cloak,

pretense.” It denotes that which one puts on for appearance and with a definite
design to cloak or cover up something. “Greed” is pleonexia, “greed,
selfishness.” In the New Testament this word always has an evil connotation. It
concerns disregarding the rights and needs of others in order to gain one’s own
selfish desires.

 I wonder how many of the problems and heartaches going on in the church are
rooted in this problem, the problem of people using ministry of all sorts to
promote themselves and meet their own needs and wants whether financial or
emotional. It is the problem of hidden agendas.

 “God is witness” (see Rom. 1:9; Phil. 1:8). As one who lived in the light of the
resurrection (for believers this includes the Judgment Seat of Christ, a place of
rewards or loss), Paul was one who always endeavored to have a blameless
conscience for he knew that God not only knew his heart, but would one day
“bring to light the things hidden in the darkness and disclose the motives of
men’s hearts; and then each man’s praise will come to him from God” (cf. Acts
24:15-16 with 1 Cor. 4:5b). Paul has appealed to the Thessalonian’s knowledge
of him and his team, but they could not judge his inner motives for this lay
beyond their ability, so he appeals to God.

Application: Here we have a wonderful illustration of how the knowledge of

God should transform us if we really believe God’s truth. This again reinforces
the truth that Christianity is a relationship with God that is to change us from
the inside out. It’s the inner person and the life of faith in the reality of the
living God that must change us. Otherwise, we are like white-washed sepulchers
full of decaying corpses.
 Verse 6. “Nor to seek glory from people, either from you or from others …”
“Seek” is a present participle in the Greek text and gets its time element from
the main verb of verse 5, “we never came.” We might translate it, “nor were we
seeking …” Paul’s choice of the Greek present tense means this was their
pattern, their habit of life, something they never did. “Glory” is doxa and refers
here to an “opinion in the sense of praise, honor, respect.” They were not in the
ministry to get their name up in lights or to be patted on the back. Note also
how Paul defines the sources, “from (ek) people, either from (apo) you or from
(apo) others.” The first is abstract and general forming the foundation for
motives, and the second two are concrete and specific, the specific application
of the general aim. The change in the prepositions seems to highlight this
distinction. As servants of the Savior, we all need to have the general motive of
pleasing God and seeking our praise from Him rather than people, but this must
be carried out in the specifics of life which have a subtle way of encroaching on
our general objectives.
