Adventist International Institute

of Advanced Studies

THE PASTORAL ATTITUDES OF PAUL IN HIS FIRST EPISTLE

TO THE THESSALONIANS AND ITS IMPLICATIONS
FOR CONTEMPORARY PASTORS

A paper
Presented in partial fulfillment
Of the requirements for the class
GSEM 630 Documentary Research and Writing

by
Yvonne Gameti
August 2019
 TABLE OF CONTENT

INTRODUCTION........................................................................................................1

Background.........................................................................................................1
Statement of the Problem....................................................................................2
Purpose of the Study...........................................................................................3
Delimitations.......................................................................................................3
Significance of the Study....................................................................................3
Methodology.......................................................................................................4
Definition of Terms.............................................................................................4
Literature Review................................................................................................4

PAUL THE PASTOR...................................................................................................6

The Pastoral Attitudes of Paul............................................................................6

Paul’s Preaching to the Thessalonians...........................................................7
Paul’s Theology.............................................................................................8
The Family Metaphors.................................................................................10
Paul as Nurse...........................................................................................11
Paul as Father..........................................................................................12
Paul and the Thessalonians as Brothers..................................................13
Paul as Shepherd..........................................................................................13
Paul’s Care..............................................................................................13
Paul’s Nurture.........................................................................................15
Paul’s Collective Ministry.......................................................................15
The Origin of Paul’s Pastoral Attitudes............................................................16

IMPLICATIONS FOR CONTEMPORARY PASTORS..........................................19

The Pastor’s Identity.........................................................................................19

The Pastor as Missionary..................................................................................20
The Pastor as Shepherd.....................................................................................21
Summary...........................................................................................................23

CONCLUSION..........................................................................................................24

BIBLIOGRAPHY......................................................................................................26
 CHAPTER 1

INTRODUCTION

Background

The letters to the Romans, Galatians and Corinthians have taken more of the

theological spotlight out of the diverse epistles of Paul. When theological analysis and

explanation on Paul’s thoughts are concerned, these books are exposited and expounded.1

Because Paul is well known for his theological insights, many studies are directed

towards that area.2

This emphasis on some books of the Apostle have made the first epistle to the

Thessalonians to be labelled as “the stepchild of modern Pauline Studies.”3 Weima calls

the epistles to the Thessalonians “a neglected gem”4 and Barclay refers to them as “the

neglected children in the Pauline family,”5 Though some scholars have recently turned

their attention towards the Thessalonian letters6, only a small portion of the first epistle is

1
Karl P. Donfried, Paul, Thessalonica, and early Christianity (Grand Rapids Mich.:
William B. Eerdmans Pub. Co, 2002), 69.
2

Ronald D. Witherup, “Paul the Pastor: A good shepherd cares for his flock and ministers
to them in pastoral ways,” The Priest 65, no. 3 (2009): 12-14, 23.
3

Donfried, Paul, Thessalonica, and early Christianity, 69.

4

Jeffrey A. D. Weima, “The first and second letters to the Thessalonians,” Journal of the
Evangelical Theological Society 53, no. 2 (2010): 413–16.
5

John M. G. Barclay, “Conflict in Thessalonica,” The Catholic Biblical Quarterly, no. 55

(1993): 512–30.
6

1
regarded as pastoral. In his outline of Paul’s letter to the Thessalonians, Roetzel named

2:1-12 “Paul's pastoral work.”7 Donfried also stated that “1 Thessalonians 2:7 makes

assertion concerning Paul's activity as a Pastor.”8

The reality which is perceived but not mentioned is that though better known as

an itinerant missionary who has pioneered the planting of many churches in Asia and

Europe, “Paul ... gradually grew into an ongoing pastoral presence for all of his

communities.”9 Malherbe affirmed that “Paul wrote 1 Thessalonians with a pastoral

purpose in mind.”10 Perhaps, this epistle which is still in its early years of dissection

contains more pastoral elements which will better equip modern day Pastors.

Statement of the Problem

The first epistle to the Thessalonians which is the first and earliest recorded

writing of Paul has been dismissed by biblical scholarship for many years because it does

not seem to contain great theological and biblical insights in comparison to other books

of the Pauline Corpus. Even though Paul is more regarded in that epistle as a Pastor than

a Theologian or missionary, only a slight portion of the epistle is attributed to his pastoral

prowess. In an attempt to enlighten the reader on the significant treasure that this epistle

Abraham Malherbe, Paul and the Thessalonians: the philosophic tradition of pastoral
care (2002); Gene L. Green, The Letters to the Thessalonians (2003); Ben Witherington, 1 and 2
Thessalonians: a socio-rhetorical commentary (2006).
7

Calvin J. Roetzel, The letters of Paul: Conversations in context (4th ed.; Louisville Ky.:
Westminster John Knox Press, 1998), 83.
8

Donfried, Paul, Thessalonica, and early Christianity, 185.

9

Witherup, “Paul the Pastor,” 12.

10

Abraham Malherbe, Paul and the Thessalonians: the philosophic tradition of pastoral
care, 68.
2
contains pertaining to the Pastoral insights of Paul, this paper will answer three main

questions: what were the pastoral attitudes of Paul in 1 Thessalonians? What was the

origin of those attitudes? What are the implications for Contemporary Pastors?

Purpose of the Study

This study seeks to establish with sustainable proof that Paul genuinely cared

about the people he gained for Christ through the relationship he had with the

Thessalonians. The study seeks to show that Paul was able to display pastoral attitudes

towards the Thessalonians in the midst of their afflictions because of his relationship with

Christ and the study will finally apply the findings to the ministry of Pastors today.

Delimitations

This study will examine the epistle of Paul in first Thessalonians in order to

deduct his pastoral identity and practice. No elaborate commentary will be given on the

passages. Any exegesis or historical information that will be provided will be cursory.

Few Pauline passages aside First Thessalonians will be briefly used to support the

arguments that will be made in the study.

Significance of the Study

This study is significant because it helps pastors today find a mentor in Paul in

terms of pastoral ministry. The study helps to bridge the gap between the apostolic period

and the modern era, and pastors today can find answers to many of their questions

through the pastoral ministry of Paul to the Thessalonians. The study will equip pastors

with practical means to shepherd their churches, which will eradicate most of the

3
frustrations that pastors and members go through. Finally, this paper will contribute to the

discussions that have started few decades ago in relation to the role of 1 Thessalonians in

the biblical canon.

Methodology

This study is founded on an inductive approach. First Thessalonians is carefully

examined to argue that Paul behaved as a Pastor. The biblical text provides a coherent lot

of documented information between Paul and his converts. Available scholarly sources

on the subject are then observed and reviewed to support the argument and the

implications are suggested to contemporary pastors in ministry.

The first chapter presents the background for the study, the statement of the

problem one seeks to address, the purpose of the study, the delimitations, significance

and the methodology. Chapter two will be divided in two main parts. The first part will

elaborate on the pastoral attitudes that Paul portrayed in 1 Thessalonians. The second part

will examine the origin of Paul’s pastoral attitudes. The third chapter will present the

implications of the findings to contemporary Pastors and the fourth chapter will give a

conclusion on the study.

Definition of Terms

The term “Pastor” in this context refers to the root sense of the term: a shepherd

who cares for his flock in a loving manner and ministers to them for salvific purposes.

Literature Review

4
 The literature on First Thessalonians has become extensive through the century

but the pastoral theme of the epistle has only been slightly scratched at its surface.

Abraham Malherbe wrote various books and articles on the Thessalonians. In his book

Paul and the Thessalonians: the philosophic tradition of pastoral care, Malherbe

compared Paul and his way of nurturing the church in Thessalonica with that of the

philosophers of the day. He came to the conclusion that though Paul was aware and

influenced by his Greco-Roman worldview, he used the traditional custom of his

contemporaries to serve his own purposes. Karl Donfried, another expert in the

Thessalonians’ subject agreed in his book Paul, Thessalonica, and early Christianity with

Malherbe that the striking similarities between the words of Paul in the epistle and the

practice in the time show that Paul did his homework well. Unlike Malherbe, Donfried

dated the epistle to 43 AD and he singled out the Kingdom of God as the pervading

theme that Paul accented on.

The book The 21st Century Pastor written by David Fisher comes close to the

thesis of this study. He related the frustrations of many ministers including his to what the

epistles say about Paul. The main characteristic in the book is that Fisher compared some

particular metaphors used by Paul to the identity of a Pastor. The Letters of Paul written

by Calvin Roetzel expand on how the identity of Paul can be derived from his writing. In

the book, Roetzel portrays a caring and loving Paul who has human feelings and strives

to see his congregations grow.

These literatures show that the book of Thessalonians has been studied from

biblical, exegetical and apologetic angles, but no one has directly written on

Thessalonians with a pastoral intention.

5
 CHAPTER 2

PAUL THE PASTOR

The Pastoral Attitudes of Paul

Paul came to Thessalonica during his second missionary journey. After leaving

his base church Antioch with Sylvanus, he travelled through the regions of Syria, Cilicia,

Derbe and Lystra where he took Timothy with him; then they journeyed on to Iconium,

Troas, Philippi.1 The account in 1 Thessalonians 2:2 alluded that the troubles that these

nomadic missionaries experienced in Philippi did not stop them from preaching forward

to Thessalonica. In Thessalonica, Paul founded a church through his preaching and

though he had to leave prematurely, he wrote a letter to the congregation in order to

console them for “suffering the effects of persecution and death, to encourage the

discouraged.”2

The epistle then flows with “strains of tenderness.”3 For Paul “thought of his

converts as his children … his pastoral concerns surface time and again.”4 With the

biblical records proving to us that Paul was the one who founded and shaped the church

in Thessalonica, it is then safe to assume that he would nurture it and do his possible best

1
Acts 15:35, 40-41; 16:1-2, 8-12 (Unless stated otherwise, the biblical references cited in
this study are taken from the New King James Version).
2
Donfried, Paul, Thessalonica, and early Christianity, 173.
3

Roetzel, The letters of Paul: Conversations in context, 4.

4

Ibid, 4.
to maintain it. The objective of this chapter is to show how Paul behaved as a Pastor from

his preaching, his consideration of the Thessalonians and his shepherding.

Paul’s Preaching to the Thessalonians

After addressing the church through salutation in 1:1, Paul introduces his letters

with overflowing “joy that God was at work in his ministry”5 (1:3-5). The

commendations he gave to the Thessalonians in the following verses tell more about the

kind of transformation he wanted his converts to experience through his preaching.

Button outlined it in this manner:

“you turned to God from idols to serve the living and true God, and to wait for his
Son from heaven” (1:9-10) implies a change of belief and religious loyalty.
“we exhorted, and comforted, and charged every one of you … that you would
walk worthy of God, who calls you into his own kingdom and glory.” (2:11-12)
implies an ethical obedience.
“We also thank God without ceasing, because when you received the word of
God, which you heard from us, you welcomed it not as the word of men but as it
is in truth, the word of God, which also effectively works in you who believe”
(2:13) implies a change of beliefs, ethical transformation.
“But now that Timothy has come to us from you, and brought us good news of
your faith and love, and that you always have good remembrance of us, greatly
desiring to see us, we also to see you – therefore, brethren, in all our affliction and
distress we were comforted concerning you by your faith. For now we live, if you
stand fast in the Lord” (3:6-8) implies an ongoing faith and perseverance.6

These passages demonstrate that Paul’s aim in preaching to the Thessalonians was

to provoke an internal change in them. It was a change that would start with their heart

and be manifested in their character. To effect such a change, Paul did not rely on his

eloquent words and preaching skills. The phrase “Our gospel did not come to you in word

David Fisher, The 21st Century Pastor: A Vision based on the Ministry of Paul (Manila:
5

OMF Literature, 1996), 61.

6

M. B. Button, “Paul’s method of influence in 1 Thessalonians,” In die Skriflig/In Luce

Verbi 50, no. 2 (2016), 4.
7
only, but also in power” (1:5) denotes that there was a force upon which the words of

Paul were founded. That power was the Holy Spirit (1:5). That is why Morris could

exclaim that “Paul's gospel is not of human origin.”7

Paul’s Theology

One way to understand the theology of Paul in this epistle is to know the social

background of the Thessalonian church. 1 Thessalonians 1:9-10 which says “you turned

to God from idols to serve the living and true God; and to wait for his Son from heaven,

whom he raised from the dead, even Jesus, who delivers us from the wrath to come”

gives a hint on the social tension that the new converts were facing. Barclay stated that

“from our cultural and historical distance, we easily underestimate the social dislocation

involved in turning, as Paul puts it, from ‘idols’ to the ‘true and living God’ (1:9); and we

barely appreciate the offense, even disgust, which such a change could evoke.”8 He

explained that the sufferings endured by the Thessalonians for their faith are not

persecutions in the brutal sense, but rather social harassment. They were pressured and

ostracized by their communities for leaving pagan practices and turning to God.9 He went

on affirming that:

Many sources, both within and without the New Testament, portray the surprise
and resentment felt by non-Christian friends when Christian converts declined to
take part in normal social and cultic activities. There was also a strong sense of
betrayal. Family members who broke ancestral traditions on the basis of their
new-found faith showed an appalling lack of concern for their familial
7
Leon Morris, The Epistles of Paul to the Thessalonians: An introduction and
commentary/ by Leon Morris (The Tyndale New Testament commentaries 13; Grand Rapids
Mich.: William B. Eerdmans Pub. Co, 1978), 44.
8

Barclay, “Conflict in Thessalonica,” 514.

9

Ibid., 514.
8
 responsibilities. Christians deserted ancestral practices, passed on since time
immemorial, for a novel religion (if such it could be called) of recent
manufacture. The exclusivity of the Christians' religion – their arrogant refusal to
take part in, or to consider valid, the worship of any God but their own – deeply
wounded public sensibilities. Such an unnatural and ungrateful attitude to the
gods even branded them as "atheists." Moreover, it was highly dangerous for even
one segment of the community to slight the gods, whose wrath was ever to be
feared. Civic peace, the success of agriculture, and freedom from earthquake or
flood were regularly attributed to the benevolence of the gods. Both Christian and
non-Christian sources testify that if anything went wrong the Christians could get
the blame.10

In view of such a threatening and dangerous social background, the Apostle was

prompted to comfort the Thessalonians with an apocalyptic message. “Its outline and its

central message were decisively shaped by apocalyptic. The Thessalonian converts were

told about Jesus, God's Son, how he had died (5:10) and had been raised (4:14), and how

they were to wait for him from heaven (1:10). His Parousia, when he would suddenly

appear with his saints (3:13), was to be expected at any moment.”11 Calvin buttressed that

“this emphasis on the need for persistence in the life of faith is stressed throughout the

letter.”12

The apocalyptic theme which Paul intentionally used with the Thessalonians

interjects in our study the notion of contextualization. Paul was aware of the culture in

Thessalonica. He understood the times in which his congregation was, and proved his

mastery of "reading and understanding cultural maps."13 He knew the dangers that his

converts would face after conversion and he gave them a message which would calm

10
Barclay, “Conflict in Thessalonica”, 515.
11

Ibid., 516.
12

Roetzel, The letters of Paul, 76.

13

Fisher, The 21st Century Pastor, 36.

9
their fears. In so doing, “Paul taught us that the gospel must be contextualized by being

all things to all people.”14

The Family Metaphors

The passage in 1 Thessalonians 2:1-12 gets the attention of many scholars

because of the expressions that Paul used to show his care for the Thessalonians. Fisher

affirmed that "1 Thessalonians 2:7-8 is a biblical model for pastoral identity"15. Another

reason that increases the popularity of this passage is the separation of views among

scholars on whether Paul was apologetic or genuine. Button posited that “these verses

describe in some detail his (and his fellow missionaries) manner of life and ministry

among the Thessalonians on their founding visit.”16 Malherbe who also weighed in on the

matter by comparing Paul and Dio Chrysostom, an orator turned cynic philosopher, then

Paul and the Cynics of his day, concluded that though there are some parallels between

them, it cannot be said for sure that Paul was making a personal apology in his speech.17

Donfried asserted that “1 Thessalonians 2:1-12 served to recount the friendship

established between Paul and the Thessalonians.”18

This paper does not seek to give an opinion in the ongoing debate, but whether

Paul was defending himself or not, it is clear that the narrative exposed in that passage

14
Fisher, The 21st Century Pastor, 73.
15

Ibid., 161.
16

Button, “Paul’s method of influence in 1 Thessalonians,” 7.

17

Abraham J. Malherbe, “"Gentle as Nurse": The Cynic Background to 1 Thess ii”, 205-
217.
18

Donfried, Paul, Thessalonica, and early Christianity, 194.

10
refers to actual works that Paul and his coworkers executed which the Thessalonians

could testify to. The different expressions that Paul used then can be seen as

terminologies to give a better visual representation of how he lived among them, which at

its core show how he felt about them. The family was the “fundamental unit of society”19

back in the days of Paul as it is now. By wanting to identify himself as one who is closely

related to the Thessalonians, Paul called himself their nurse (2:7), brother (2:9, 14, 17),

and father (2:11). Malherbe agreed that “Paul explicitly shows his relationship and

parental line with the Thessalonian.”20 Donfried observed that “the term 'Apostle' appears

only once in 1 Thessalonians (2:7) and then in the plural. That Paul is not intending to

stress his apostolic authority by the use of this term alone is obvious.”21 The family

metaphors that Paul used are evidences that he was not emotionally detached from the

church though physically distant. Their pains were his pains and their confusions were his

confusions.

Paul as Nurse. “But we were gentle among you, just as a nursing mother

cherishes her own children.” (2:7) An issue of contention in this passage is on the correct

rendering of the word “gentle” and the message it conveys. The assertion “ἀλλὰ

ἐγενήθημεν νήπιοι ἐν μέσῳ ὑμῶν” generates a confusion on whether the term should be

read νήπιοι (infant, babe) or ἤπιοι (gentle). Although many commentators agree that

19

David J. Williams, Paul’s Metaphors: Their Context and Character (Peabody, MA:
Hendrickson Pub., 1999), 51.
20

Abraham J. Malherbe, Paul and the Thessalonians: The philosophic tradition of pastoral
care (Philadelphia: Fortress, 1988, 1987), 48.
21

Donfried, Paul, Thessalonica, and early Christianity, 92.

11
νήπιοι is preferable, it has appeared rigid in their view22; which is why they used ‘gentle’

in versions like the NKJV and other English renderings. This study notwithstanding

agrees with Weima on favoring νήπιοι23 because it supports the argument that Paul’s

preaching among the Thessalonians did not aim at exuding a high status or authority, but

he was rather meek as an infant.

The second point in this passage is Paul’s use of the word “τροφὸς” meaning

nurse. It was common in the Greco-Roman tradition that a mother hires a wet nurse

(τροφὸς) to take care of her child. But Williams argued that “the reflexive pronoun in the

Greek suggests that the image is of a nurse caring for her own children, not for someone

else’s.24 On the work of the nurse, Donfried exposited that “all beauty, sweetness, and

charm must combine their rays into the sun of motherliness that warms and nurtures the

most delicate life for all eternity.”25 This suggests that the nurse and the loved one share a

bond. By alluding to this metaphor, Paul was telling the Thessalonians that he has a

connection so strong with them that he would be willing to impart his soul unto them.

“Paul's picture of a mother is a feeling of deep affection. It is nurture personified.”26

Paul as Father. “As you know how we exhorted, and comforted and charged

every one of you, as a father does his own children” (2:11). Donfried affirmed that "in the

22
See F.F. Bruce, 1&2 Thessalonians, (1982), 31; Charles A. Wanamaker, The Epistles
to the Thessalonians: A Commentary on the Greek text, (1990), 100.
23

Jeffrey A. D. Weima, 1-2 Thessalonians (Grand Rapids, Michigan: Baker Academic,

2014), 145.
24
Williams, Paul’s Metaphors: Their Context and Character, 59.
25

Donfried, Paul, Thessalonica, and early Christianity, 65–68.

26

Fisher, The 21st Century Pastor, 163.

12
ancient world, the father was responsible for the behavior of his children."27 Williams

confirmed that “Fathers had the power of life and death over their newborn children as

late as the fourth century CE.”28 Though Paul was meek towards the Thessalonians as an

infant, and loving towards them as a nursing mother, he also displayed a strong hand on

them as a father. It was his desire that they be totally formed and matured in Christ, so he

encouraged them when they did well and chastised them when they slipped away.

Paul and the Thessalonians as Brothers. Paul used the term “brethren” times in

the epistle. Morris commented that “Paul uses ‘brethren’ 18 times, revealing the

closeness of the tie which bound the proud Pharisee to the despised Gentile.”29 Through

that designation, Paul wanted the Thessalonians to understand that the bond which they

shared transcended race, social status or cultural background. “Barriers insurmountable to

men were done away in Christ.”30

Paul as Shepherd

Paul displayed the attributes of a shepherd in this epistle by caring for and

nurturing the flock, and by having a collective ministry.

Paul’s Care. Paul said at the beginning of the epistle that he makes mention of

them in his prayers. (1:2) This suggests that he though far, he has the Thessalonians in

mind, and his love for them pushes him to action, which is continual prayer on their

behalf. This is the way in which Paul demonstrated his care for the Thessalonians. Morris
27
Donfried, Paul, Thessalonica, and early Christianity, 187.
28

Williams, Paul’s Metaphors: Their Context and Character, 60.

29

Morris, The Epistles of Paul to the Thessalonians, 36.

30

Ibid., 36.
13
asserted “It is clear that Paul wrote 1 Thessalonians with a full heart.”31 Roetzel

buttressed this by stating that “The concreteness of the letters shows how seriously Paul

took his readers, and how painstakingly he tried to interpret his gospel for them.”32 For

him, “The letter blossoms with assurance, comfort, gentle admonition and conciliation,

encouragement and pastoral care. Paul addresses everyone in the congregation. The idles

are admonished to work; the grieving are given hope; the disheartened are told to

persevere ‘more and more’; teachers are urged to use care in teaching, and all are

reminded of their need to learn.”33 Roetzel proposed that “All during his journey south,

Paul was haunted by thoughts of the troubled church.”34 This is evidenced by the

following verses: “wherefore, when we could no long bear it, we thought it good to be

left at Athens alone; and sent Timothy … to establish you, and to comfort you” (3:1-2);

“we were comforted over you in our affliction and distress by your faith” (3:7); “… for

your sakes before our God; Night and day praying exceedingly that we might see your

face” (3:9-10). “Paul makes plain that their fortune are reflected in his own emotions.”35

By requesting that the Thessalonians pray for him at the end of the letter (5:25), Paul was

inviting them to respond to his care for them. “Paul and his readers share a world.”36

31
Morris, The Epistles of Paul to the Thessalonians, 14.
32

Roetzel, The letters of Paul, 79.

33

Ibid., 82.
34

Ibid., 81.
35

Kenneth. Grayston, ed., The letters of Paul to the Philippians and to the Thessalonians
(Cambridge: Cambridge University Press, 1967), 76.
36

Roetzel, The letters of Paul, 62.

14
 Paul’s Nurture. Amidst all the praises and testimonies of love that Paul spent

half of his epistle writing about, he also “sought to educate them on their social

conduct.”37 He expressed it in these terms “… that we might see your face, and might

perfect that which is lacking in your faith.” (3:10) Morris observed that “Here we see

Paul the missionary and Paul the Pastor, faithfully proclaiming the gospel of God,

concerned for the welfare of his converts, scolding them, praising them, guiding them,

exhorting them, teaching them, thrilled with their progress, disappointed with their

slowness.”38

After a glorious preaching with many faithful converts gained for the kingdom,

Paul did not allow his congregation to rest on their ‘spiritual laurels’. He immediately

started to instruct them and after his departure, he sent Timothy to continue the work

which he started. “Paul the Pastor wrote to meet the need of his flock. … The letter

reveals to us something of Paul's pastoral zeal and his intense interest in the spiritual

well-being of his converts.”39

Paul’s Collective Ministry. Malherbe called Paul’s Ministry a “collective

enterprise.”40 Witherup observed that “Paul was clearly not a ‘Lone Ranger’ in

ministry”.41 From the beginning of the epistle, Paul mentioned the names of his

coworkers in a manner that makes one think that they wrote the letter together: “Paul, and
37

Malherbe, Paul and the Thessalonians, 70.

38

Morris, The Epistles of Paul to the Thessalonians, 9.

39

Ibid., 19.
40

Malherbe, Paul and the Thessalonians, 62.

41

Witherup, “Paul the Pastor,” 13.

15
Silvanus, and Timotheus” (1:1); he then sent Timothy to fill in for him when he could not

be at Thessalonica (3:2; 3:6) and many times in the epistle he uses the personal pronouns

“we, us, our” (1:2, 3, 5, 6,8, 9; 2:1-13, 17-20; 3:1-13; 4:1-2; 5:12-14, 25).

Paul’s official ministry started through the help of Barnabas in Acts 11. The zeal

with which he persecuted Christians led many to doubt his conversion, leading him to

retreat to Tarsus. Barnabas however believed in him, seeing the missionary asset that he

could be, and when Barnabas was sent by the Jerusalem church to pastor in Antioch, he

went to Tarsus and brought Paul to assist him in the church for a year (Acts 11:22-26). It

is probable that the pastoral experience that Paul enjoyed with Barnabas was what

motivated him to also have many associates as he went on his missionary journeys.

The Origin of Paul’s Pastoral Attitudes

Paul’s Calling

Paul is first introduced in the Bible as Saul in Luke’s account of him in Acts 8:1

“And Saul was consenting unto his death” speaking of the death of Stephen. He then

started to persecute and martyrize the Christians in Jerusalem (8:3). The success of his

endeavors pushed him to expand his territory as he received letters from the high priest,

permitting him to persecute the Christians who were in other cities like Damascus (9:1-

2). It was on that road that Paul made the encounter that will radically turn his life around

forever. Most Christians refer to that experience as Saul’s conversion, but Donfried

argued that “one should be most hesitant in using this term since it is not found anywhere

16
in the text ... we have here a ‘commissioning event’ to preach Jesus Christ to the

Gentiles.”42

The commissioning of Paul impacted the rest of his life and ministry. He always

points back to his salvation. That call was the compass that defined his whole life

forward. One can contemplate the transformative evolution that occurred in Paul's life

after he met Christ.43 Paul did not however receive a blind commissioning from his

master Jesus. As Jesus called him, he purposed to prepare him by showing him the

tribulations that he will go through in the ministry (Acts 9: 15-16). That is why Paul

could tell the Thessalonians that suffering was to be an expected phase in their life (1

Thessalonians 3: 4). “For Paul, suffering is part of the cosmic struggle which is leading to

God's triumphant victory.” 44 These are evidences that Paul had a clear direction of his

mission and a clear picture of his trials; and he received those instructions in his call

package from Jesus. After seeing a preview of his job description, Paul understood that

his calling was from another dimension and that the person he is most accountable to and

who only can judge him is the one who met him on the Damascus road – Jesus. Paul

strongly believed that he had “been ‘approved by God’ and ‘entrusted with the gospel.’”45

And he faithfully delivered God’s message without filter even at the expense of his life

which was so often threatened.

42
Donfried, Paul, Thessalonica, and early Christianity, 102.
43

Carl Jason Taylor, “An Examination Of Key Foundational Elements For Pastoral
Identity In The Life And Writings Of The Apostle Paul” (Doctor of Ministry Thesis Project,
Liberty Baptist Theological Seminary, 2011), 28.
44

Donfried, Paul, Thessalonica, and early Christianity, 125.

45

Donfried, Paul, Thessalonica, and early Christianity, 155.

17
Paul’s Christological Identity

Fisher observed that “At the very foundation of Paul’s being, he was God’s

possession. This is the foundation of Christian pastoral identity."46 The call that Paul

received from Jesus on the road to Damascus became a working contract to him. He

understood that “he was first and foremost defined by who he was in Christ.”47 “His

motive was to please God, and his end was to win praise from God”48 The Pastoral

identity of Paul found its origin and foundation in God. He took his cues from God and

was convicted in his calling. Nothing could shake that. Paul’s calling that he received

from Christ was the bedrock upon which his identity was formed and that identity

became the fuel that kept him going through the good and bad days, when he was

suffering from persecution and hunger, and when the churches were being difficult

towards his message.

46

Fisher, The 21st Century Pastor, 29.

47

Carl Jason Taylor, “An Examination Of Key Foundational Elements For Pastoral
Identity In The Life And Writings Of The Apostle Paul,” 47.
48

Fisher, The 21st Century Pastor, 26.

18
 CHAPTER 3

IMPLICATIONS FOR CONTEMPORARY PASTORS

The Pastor’s Identity

There is a wealth of material that agree on the Pastor’s identity being rooted in

Christ. Fisher affirmed that Paul is the “biblical model for pastoral identity.”0 Donfried

observed that “It is Christology that shapes the anthropological dimension.”0 And

Balthasar posited that “The concluding axiom is Christological.”0

It is imperative that Pastors receive a call from God before getting into ministry.

“Many Christians are not living free and productive lives because they don’t understand

who they are and why they are here.”0 If Pastors were to look up to Jesus as the only one

who has the authority to validate their ministry, they would experience more joy in the

ministry in the midst of adversities. “For the effective pastor who desires to come to the

end of his ministry in faithfulness, he should follow Paul’s example. To get to the end in

ministry, a pastor must not get over where it all began in relationship to Christ.”0 “There

is frequently a temptation to take matters into one’s one hands as a pastor. ... it could be

0
Fisher, The 21st Century Pastor, 161.
0

Donfried, Paul, Thessalonica, and early Christianity, 83.

0

Balthasar, Paul struggles with his congregation, 82.

0

Neil T. Anderson, Victory over the darkness: Realizing the power of your identity in
Christ (Ventura Calif.: Regal Books, 1990), 59.
0

Carl Jason Taylor, “An Examination Of Key Foundational Elements For Pastoral
Identity In The Life And Writings Of The Apostle Paul,” 38–39.
that this burden becomes too heavy because a leader has forgotten who actually changes

lives.”0 Fisher commented that this reversal of events happens because “our pastoral and

ecclesiastical sight falls short of a biblical vision.”0 Like Paul, the pastor must always

reflect on his salvation experience. Remembering this will help him ascribe the due glory

and honor to God and he will empathize with members who are slipping away. The

Pastor will remember that he is just a tool, a sinner saved by grace. “What allows one to

be 'in Christ' and to remain 'in Christ', particularly during adverse conditions, is the

working of God's Spirit."0 Remembering one’s calling is not enough. That remembrance

should awake in the Pastor the desire to stay close to God by receiving his Holy Spirit.

“Our identity must be filled with Christian content-rooted in Christ, formed by Christ,

and empowered by the Holy Spirit.”0 Belonging to Christ only becomes relevant when

the Pastor uses the tools give to him by Christ for his ministry.

The Pastor as Missionary

Paul’s model of evangelism and ministry in Thessalonica suggests to us that the

Gospel though unfiltered must be contextualized. Like Paul, Pastors must preach

messages that are relevant to the milieu in which they find themselves. Pastors must

observe, study and understand the environment in which they find themselves in order to

deliver God’s message in the language of their audience.

0
Carl Jason Taylor, “An Examination Of Key Foundational Elements For Pastoral
Identity In The Life And Writings Of The Apostle Paul,” 43.
0

Fisher, The 21st Century Pastor, 177.

0

Donfried, Paul, Thessalonica, and early Christianity, 85.

0

Fisher, The 21st Century Pastor, 27.

20
 A word of caution should be addressed particularly to missionaries in this digital

and globalized age. The culture and technology should not supersede the biblical and

theological identity of the Pastor along with his sense of calling and mission. Pastoral

work is a cross cultural experience. Like Paul, "Pastors need to become experts at reading

and understanding cultural maps."0 But Pastors should be able to identify with their

culture without losing their foundational identity in Christ. There is a need for Pastors

who understand the times and have a deep understanding of the biblical idea of the

church.

The Pastor as Shepherd

The primary character of a church Pastor is that of a shepherd. From its

etymology, the word “Pastor” comes from the Latin pastor meaning herdsman,

from pascere “to feed.”0 The basic idea is about a herdsman who feeds his flock. So “a

shepherd protects his flock; makes the church a safe place to grow.”0

Taking from Paul’s attitude, a Pastor can be a nurse to his congregation by

adapting himself in a tender manner to his hearers. He should take no attitude of

superiority but should be able to tell them through his words and actions that they are

dear to him. Meanwhile, the pastor must also be a father to his congregation. He must

reprove, correct, encourage and exhort the members, not neglecting some at the expense

of others, but seeing all of them as equals in terms of nationality, race and social status.
0
Fisher, The 21st Century Pastor, 36.
0

Merriam-Webster Dictionary, “pastor,” accessed July 23, 2019, https://www.merriam-

webster.com/dictionary/pastor.
0

Dioi Cruz, class notes for LEAD 510 Biblical Foundations of Leadership and Ethics,
Adventist International Institute of Advanced Studies, Silang, Cavite, Philippines, July 2019.
21
“The same kind of affectionate relationship that existed between Paul and the

Thessalonians should exist between the leaders and the people.”0 Paul only mentioned his

Apostleship once in the epistle, but emphasized on their brotherhood multiple times. The

Pastor must seek a deep relationship between him and his members for it is at that level

that discipleship and transformation happen.

After founding the church Paul spent time to teach them (4:1-2), and upon his

departure, he sent Timothy to “perfect that which is lacking” (3:10). This is the real

essence of shepherding – nurture. Paul knew that having an extraordinary conversion

experience was not enough, it was rather the introduction to the journey ahead. His

congregation needed to be fed spiritually so that they would grow in the right way.

Pastors of the 21st century must make time to teach, explain and correct their

congregations on spiritual matters. Christianity needs to become about more than records;

it needs to become an active life propelled by the amount and quality of food that the

Pastor gives to his congregation.

Finally, the Pastor whose identity is grounded in Christ’s call for his life will not

feel embarrassed to call for help. He will know that the ministry is not about him and he

will use the right means to nurture his congregation by having a team. There is joy in

delegating and working together. Having a team releases tensions and burdens and helps

the Pastor to be more effective.

Summary

0
Donfried, Paul, Thessalonica, and early Christianity, 156.
22
 This chapter has summarized the pastoral attitudes of Paul in 1 Thessalonians into

three categories that a modern-day Pastor can embody throughout his ministry. It

established that the Pastor must foremost receive a clear call from Christ and his identity

will flow from that calling. As a missionary, the Pastor must always preach the word of

God through his Holy Spirit and the culture and technology should not dictate the

relevance message, but they should rather be influenced by the message. The Pastor is

primarily a shepherd, someone who cares for his flock and in that regard, he must feed

his members with the unfiltered word of God. He will achieve more if he works with

people who are like minded.

23
 CHAPTER 4

CONCLUSION

This paper has reinstated the value that the first epistle to the Thessalonians hold

in the biblical canon by looking at its writer, Paul, in a pastoral perspective. The

Apostle’s genuine love for Christ urged him to share the gospel to the inhabitants of

Thessalonica and his genuine care for the converts revealed his pastoral qualities. Against

popular opinion, the contemporary pastor has a lot to learn from Paul’s method of

pastoring.

Pastor Paul gave the best of his life, emotions and message to the Thessalonian

church. Like a Mother who would want her child to live at all costs, Paul took care of

feeding the church by himself and later through Timothy; and he was not hesitant to share

the love that he had for the church, which pushed him to always pray for them. Like a

Father who would want to be proud of his children, Paul chastised and instructed them in

love when the need arose. Like a child who would want to identify with his sibling, Paul

identified himself with the church members as their brother.

The background knowledge that Paul had of the city directed the content of the

message which he preached so that the gospel could be relevant to his hearers. Though he

was a learned and educated man, Paul relied on the power of the Holy Spirit in the course

of his ministry. He also recognized that he could not do all and be all to the church, so he

had a team who could help and strengthen him.

 One thing this paper has discovered is that Jesus Christ is the linchpin of Paul’s

ministry. We could never overemphasize that it was Jesus who called and commissioned

Paul, thus Paul’s way of ministry was achieved within the scope of that realization. This

is the most important point that Pastors must take from Paul’s pastoral ministry. Pastors

need to identify the one who called them into ministry and if it is Jesus, they can

faithfully do their work being assured that Jesus himself will reward them in due time.

When the focus is on Jesus, everything else falls into place. The Pastor will do ministry

the way Christ wants it to be and in so doing he will render a better service to his

parishioners. Paul understood and practiced this, the contemporary pastor can also do the

same.

25
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