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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Thessalonians 2:1–6. His two-level outline is real structure in the source text, so it is rendered as structure.
Here we have an account of Paul's manner of preaching, and his comfortable reflection upon his entrance in among the Thessalonians. As he had the testimony of his own conscience witnessing to his integrity, so he could appeal to the Thessalonians how faithful he, and Silas, and Timotheus, his helpers in the work of the Lord, had discharged their office: You yourselves, brethren, know our entrance in unto you. Note, It is a great comfort to a minister to have his own conscience and the consciences of others witnessing for him that he set out well, with good designs and from good principles; and that his preaching was not in vain, or, as some read it, was not fain. The apostle here comforts himself either in the success of his ministry, that it was not fruitless or in vain (according to our translation), or as others think, reflecting upon the sincerity of his preaching, that it was not vain and empty, or deceitful and treacherous. The subject-matter of the apostle's preaching was not vain and idle speculations about useless niceties and foolish questions, but sound and solid truth, such as was most likely to profit his hearers. A good example this is, to be imitated by all the ministers of the gospel. Much less was the apostle's preaching vain or deceitful. He could say to these Thessalonians what he told the Corinthians (Co2 4:2): We have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully. He had no sinister or worldly design in his preaching, which he puts them in mind to have been,
I.With courage and resolution:
We were bold in our God to speak unto you the gospel of God, Th1 2:2. The apostle was inspired with a holy boldness, nor was he discouraged at the afflictions he met with, or the opposition that was made against him. He had met with ill usage at Philippi, as these Thessalonians well knew. There it was that he and Silas were shamefully treated, being put in the stocks; yet no sooner were they set at liberty than they went to Thessalonica, and preached the gospel with as much boldness as ever. Note, Suffering in a good cause should rather sharpen than blunt the edge of holy resolution. The gospel of Christ, at its first setting out in the world, met with much opposition; and those who preached it preached it with contention, with great agony, which denoted either the apostles' striving in their preaching or their striving against the opposition they met with. This was Paul's comfort; he was neither daunted in his work, nor driven from it.
II.With great simplicity and godly sincerity:
Our exhortation was not of deceit, nor of uncleanness, nor in guile, Th1 2:3. This, no doubt, was matter of the greatest comfort to the apostle - the consciousness of his own sincerity; and was one reason of his success. It was the sincere and uncorrupted gospel that he preached and exhorted them to believe and obey. His design was not to set up a faction, to draw men over to a party, but to promote pure religion and undefiled before God and the Father. The gospel he preached was without deceit, it was true and faithful; it was not fallacious, nor a cunningly-devised fable. Nor was it of uncleanness. His gospel was pure and holy, worthy of its holy author, tending to discountenance all manner of impurity. The word of God is pure. There should be no corrupt mixtures therewith; and, as the matter of the apostle's exhortation was thus true and pure, the manner of his speaking was without guile. He did not pretend one thing and intend another. He believed, and therefore he spoke. He had no sinister and secular aims and views, but was in reality what he seemed to be. The apostle not only asserts his sincerity, but subjoins the reasons and evidences thereof. The reasons are contained, Th1 2:4.
1.They were stewards, put in trust with the gospel: and it is required of a steward that he be faithful. The gospel which Paul preached was not his own, but the gospel of God. Note, Ministers have a great favour shown them, and honour put upon them, and trust committed to them. They must not dare to corrupt the word of God: they must diligently make use of what is entrusted with them, so as God hath allowed and commanded, knowing they shall be called to an account, when they must be no longer stewards.
2.Their design was to please God and not men. God is a God of truth, and requires truth in the inward parts; and, if sincerity be wanting, all that we do cannot please God. The gospel of Christ is not accommodated to the fain fancies and lusts of men, to gratify their appetites and passions; but, on the contrary, it was designed for the mortifying of their corrupt affections, and delivering them from the power of fancy, that they might be brought under the power of faith. If I yet pleased men, I should not be the servant of Christ, Gal 1:10.
3.They acted under the consideration of God's omniscience, as in the sight of him who tries our hearts. This is indeed the great motive to sincerity, to consider that God not only seeth all that we do, but knoweth our thoughts afar off, and searcheth the heart. He is well acquainted with all our aims and designs, as well as our actions. And it is from this God who trieth our hearts that we must receive our reward. The evidences of the apostle's sincerity follow; and they are these: - (1.) He avoided flattery: Neither at any time used we flattering words, as you know, Th1 2:5. He and his fellow-labourers preached Christ and him crucified, and did not aim to gain an interest in men's affections for themselves, by glorying, and fawning and wheedling them. No, he was far from this; nor did he flatter men in their sins; nor tell them, if they would be of his party, they might live as they listed. He did not flatter them with fain hopes, nor indulge them in any evil work or way, promising them life, and so daubing with untempered mortar. (2.) He avoided covetousness. He did not make the ministry a cloak, or a covering, for covetousness, as God was witness, Th1 2:5. His design was not to enrich himself by preaching the gospel; so far from this, he did not stipulate with them for bread. He was not like the false apostles, who, through covetousness, with feigned words made merchandise of the people, Pe2 2:3. (3.) He avoided ambition and vain-glory: Nor of men sought we glory, neither of you nor yet of others, Th1 2:6. They expected neither people's purses nor their caps, neither to be enriched by them nor caressed, and adored, and called Rabbi by them. This apostle exhorts the Galatians (Gal 5:26) not to be desirous of vain glory; his ambition was to obtain that honour which comes from God, Joh 5:44. He tells them that they might have used greater authority as apostles, and expected greater esteem, and demanded maintenance, which is meant by the phrase of being burdensome, because perhaps some would have thought this too great a burden for them to bear.
Historical interpretation
Two Centuries of Reception
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This the blessed Paul most clearly pointed out when he said, "When we might have been burdensome as the apostles of Christ, we were gentle among you, as a nurse cherisheth her children."
"For neither at any time used we flattering words, as ye know," says the apostle, "nor a cloak of covetousness. God is witness. Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome as the apostles of Christ. But we were gentle among you, even as a nurse cherisheth her children."
"For neither at any time were we found using words of flattery, as ye know, nor a cloak of covetousness, God is witness; nor seeking glory of men, neither from you, nor from others, when we might have been burdensome, as Apostles of Christ."
For "neither at any time," he says, "were we found using words of flattery"; that is, we did not flatter, which is the part of deceivers, who wish to get possession and to domineer. No one can say that we flattered in order to rule, nor that we had recourse to it for the sake of wealth. Of this, which was manifest, he afterwards calls them to be witnesses. "Whether we flattered," he says, "ye know." But as to what was uncertain, namely, whether it were in the way of covetousness, he calls God to witness. "Nor seeking glory of men, neither from you, nor from others, when we might have been burdensome, as Apostles of Christ"; that is, not seeking after honors either, nor boasting ourselves, nor requiring attendance of guards. And yet even if we had done this, we should have done nothing out of character. For if persons sent forth by kings are nevertheless in honor, much more might we be. And he has not said, that "we were dishonored," nor that "we did not enjoy honors," which would have been to reproach them, but "we did not seek them." We therefore, who, when we might have sought them, sought them not, even when the preaching required it, how should we do anything for the sake of glory? And yet even if we had sought them, not even in that case would there have been any blame. For it is fit that those men who are sent forth from God, as ambassadors now coming from heaven, should enjoy great honor.
But with an excess of forbearance we do none of these things, that we may stop the mouths of the adversaries. And it cannot be said, that to you we act thus, but not so others.
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Summary
In 1 Thessalonians 2:6, the Apostle Paul, along with Silvanus and Timothy, powerfully articulates the pure and selfless nature of their ministry among the Thessalonians. He asserts that they did not seek human praise, honor, or recognition from anyone—neither from the believers in Thessalonica nor from any other group. This declaration is underscored by their deliberate choice not to exercise their legitimate right as "apostles of Christ" to receive financial support, thereby avoiding any perception of being a burden or having mercenary motives.
Context
Literary Context
This verse is part of Paul's defense and explanation of his ministry in Thessalonica, following his earlier suffering and mistreatment in Philippi, as mentioned in 1 Thessalonians 2:2. The entire second chapter serves to affirm the integrity, sincerity, and genuine motives of Paul and his companions against potential accusations or misunderstandings. Paul contrasts their transparent and loving conduct with the deceptive practices of false teachers, establishing the authenticity of their apostolic message and method. The preceding verses emphasize their boldness in preaching the Gospel despite opposition and their commitment to pleasing God rather than men (1 Thessalonians 2:3-5). Verse 6 specifically addresses the issue of seeking personal gain or glory, a common charge leveled against itinerant teachers in the ancient world.
Historical & Cultural Context
In the Greco-Roman world, it was common for philosophers, rhetoricians, and religious teachers to travel and charge fees for their instruction or to seek patronage and honor from their followers. Such individuals often competed for influence and prestige, and their motives were frequently suspect, driven by financial gain or social status. Against this backdrop, Paul's ministry stood in stark contrast. Thessalonica itself was a significant Roman colony, a bustling port city with diverse populations and various religious cults, making the integrity of the Christian message and its messengers particularly crucial. Paul's refusal to accept financial support, despite having the right to it, was a radical departure from prevailing norms and served as a powerful testament to the purity of his intentions and the divine origin of the Gospel he proclaimed.
Key Themes
This verse significantly contributes to several key themes prevalent in 1 Thessalonians and Paul's broader theology. It highlights Selfless Ministry, emphasizing that true service for Christ is not motivated by personal ambition or human applause, but by a desire to honor God and serve His people. It also underscores the Integrity of the Gospel Message, demonstrating that the message of salvation is freely given and not a commodity to be exploited for profit or prestige. Furthermore, Paul's conduct exemplifies Authentic Apostolic Authority, proving his divine commission not through outward displays of power or demands for support, but through humble, sacrificial service that mirrors the very nature of Christ. This commitment to pleasing God rather than men is a recurring Pauline theme, as seen in Galatians 1:10. The principle of ministers having the right to support but choosing to forgo it for the sake of the Gospel is also elaborated in passages like 1 Corinthians 9.
Exposition and Analysis
Key Word Analysis
This verb signifies "to seek," "to desire," or "to inquire for." In this context, it carries the nuance of actively pursuing or striving for something. Paul emphatically states that he and his companions did not "seek" (pursue, strive for, or desire) human glory. This implies a deliberate and conscious decision to direct their efforts and motivations elsewhere, away from personal aggrandizement.
Derived from a word meaning "to seem" or "to think," dóxa here refers to human praise, honor, reputation, or recognition. It denotes the esteem or high regard that one might receive from others. Paul's denial of seeking dóxa from men underscores that their ministry's objective was not to accumulate earthly accolades or to elevate their own status, but solely to magnify God and advance His kingdom.
This noun literally means "weight" or "heaviness." Figuratively, as used here, it refers to a load, a financial imposition, or an authority that might be oppressive. When Paul says they "might have been burdensome," he is referring to their legitimate right as apostles to receive financial support from those they ministered to. His choice to avoid being a "weight" highlights his commitment to sacrificial service and to removing any potential obstacle or suspicion that might hinder the reception of the Gospel.
Verse Breakdown
"Nor of men sought we glory"
This opening clause sets the foundational principle of Paul's ministry: their primary motivation was never to gain human praise, honor, or recognition. Their ambition was not for self-exaltation or worldly acclaim, but for the commendation of God alone. This distinguishes their work from that of many contemporary teachers who operated for personal gain.
"neither of you, nor [yet] of others"
Paul expands the scope of his declaration, emphasizing that this principle applied universally. It was not just that they didn't seek glory from the Thessalonians (their immediate audience), but from no one at all. This broad statement reinforces the consistent and uncompromised nature of their selfless approach, asserting that their ministry was free from any desire for human applause from any source.
"when we might have been burdensome, as the apostles of Christ"
This crucial phrase highlights a significant aspect of Paul's apostolic integrity. As "apostles of Christ"—delegates and authorized representatives of Jesus Himself—they possessed the legitimate right to receive material support from the churches they served. However, they consciously chose not to exercise this right, opting instead to support themselves (often through manual labor). The term "burdensome" (from báros) implies imposing a financial or personal weight. By foregoing this right, Paul ensured that their ministry was perceived as genuinely selfless, free from any hint of mercenary motives, and thus, the Gospel could be received without suspicion.
Literary Devices
Paul masterfully employs several literary devices in this concise verse. The most prominent is Contrast, as he implicitly contrasts his conduct with that of false teachers or self-serving philosophers who actively sought glory and financial gain. By stating what they did not do ("Nor of men sought we glory"), he highlights the purity of their motives against a corrupt backdrop. There is also an element of Understatement or Litotes in the phrase "when we might have been burdensome." This subtly emphasizes the significant apostolic authority and rights they possessed, making their voluntary renunciation of those rights even more profound and impactful. Furthermore, Paul's assertion functions as an appeal to Ethos, building his credibility and demonstrating his moral character to the Thessalonians by recalling his consistent, selfless behavior among them.
Theological and Thematic Connections
The theological weight of 1 Thessalonians 2:6 lies in its profound statement about the nature of true Christian ministry. It asserts that genuine service to God is fundamentally distinct from worldly pursuits of honor, wealth, or personal recognition. Paul's example underscores that the authority of an apostle, or any spiritual leader, is not derived from human acclaim or material gain, but from a divine calling expressed through humble, sacrificial service. This verse challenges believers to examine their own motivations for service, reminding them that the ultimate audience for their efforts is God, not humanity. It roots ministry in a posture of self-giving, reflecting the very heart of the Gospel message where Christ gave Himself freely.
Reflection and Application
Paul's declaration in 1 Thessalonians 2:6 offers a timeless and powerful blueprint for all who serve in any capacity, whether in formal ministry or daily life. It compels us to rigorously examine the true motives behind our actions. Are we driven by a desire for human applause, recognition, or personal advantage, or is our deepest longing to honor God and genuinely serve others? This verse challenges us to embrace a posture of servant leadership, prioritizing the well-being and spiritual growth of those we lead or influence over our own comfort, convenience, or perceived rights. For those evaluating spiritual leaders, it provides a critical standard: look for humility, integrity, and a demonstrable commitment to selfless service, rather than those who seek personal glory or financial gain. Ultimately, this passage calls us to embody the self-emptying love of Christ, freely giving of ourselves for the sake of the Gospel and the edification of the body, just as Paul did.
Questions for Reflection
FAQ
What does Paul mean by "Nor of men sought we glory"?
Paul means that he and his missionary team (Silvanus and Timothy) did not make it their aim or ambition to gain praise, honor, or reputation from human beings. Their ministry was not driven by a desire for personal recognition, social status, or the approval of people, but rather by the pure motive of pleasing God and faithfully proclaiming His Gospel. This stood in stark contrast to many contemporary teachers who operated for personal gain or acclaim.
Why did Paul choose not to be "burdensome" if he had the right as an apostle?
Paul, as an apostle of Christ, indeed had the legitimate right to receive financial support from the churches he ministered to, as he clarifies in 1 Corinthians 9:4-14. However, he often chose not to exercise this right in order to demonstrate the purity of his motives and to remove any potential obstacle or suspicion that might hinder the reception of the Gospel message. By supporting himself, often through manual labor (Acts 20:34), he ensured that the Thessalonians understood that the Gospel was freely given, not a product for sale, and that his service was out of genuine love and commitment to them, not for personal profit.
Christ-Centered Fulfillment
Paul's selfless conduct, as described in 1 Thessalonians 2:6, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. Paul, as an "apostle of Christ," embodies the very spirit of his Master, who "did not come to be served, but to serve, and to give his life as a ransom for many" (Mark 10:45). Jesus, though possessing all divine glory and authority, "did not consider equality with God as something to be grasped, but emptied himself, by taking the form of a servant" (Philippians 2:6-7). He did not seek human praise or earthly glory during His ministry; instead, He consistently pointed to the Father's glory (John 8:50). While He had every right to be supported and honored as the Son of God, He chose a life of humility, even washing His disciples' feet as an example of servant leadership (John 13:1-17). Paul's refusal to seek glory or be a burden is a direct reflection of Christ's profound self-emptying love and His mission to give, not to gain. Thus, Paul's apostolic integrity serves as a powerful testament to the transformative power of the Gospel and the Christ-like character it produces.