TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Thessalonians 2:7–12. His two-level outline is real structure in the source text, so it is rendered as structure.
In these words the apostle reminds the Thessalonians of the manner of his conversation among them. And,
I.He mentions the gentleness of their behaviour:
We were gentle among you, Th1 2:7. He showed great mildness and tenderness who might have acted with the authority of an apostle of Christ. Such behaviour greatly recommends religion, and is most agreeable to God's gracious dealing with sinners, in and by the gospel. This great apostle, though he abhorred and avoided flattery, was most condescending to all men. He accommodated himself to all men's capacities, and became all things to all men. He showed the kindness and care of a nurse that cherishes her children. This is the way to win people, rather than to rule with rigour. The word of God is indeed powerful; and as it comes often with awful authority upon the minds of men, as it always has enough in it to convince every impartial judgment, so it comes with the more pleasing power, when the ministers of the gospel recommend themselves to the affections of the people. And as a nursing mother bears with frowardness in a child, and condescends to mean offices for its good, and draws out her breast, cherishing it in her bosom, so in like manner should the ministers of Christ behave towards their people. The servant of the Lord must not strive, but be gentle unto all men, and patient, Ti2 2:24. This gentleness and goodness the apostle expressed several ways.
1.By the most affectionate desire of their welfare: Being affectionately desirous of you, Th1 2:8. The apostle had a most affectionate love to their persons, and sought them, not theirs; themselves, not their goods; and to gain them, not to be a gainer by them, or to make a merchandise of them: it was their spiritual and eternal welfare and salvation that he was earnestly desirous of.
2.By great readiness to do them good, willingly imparting to them, not the gospel of God only, but also our own souls, Th1 2:8. See here the manner of Paul's preaching. He spared no pains therein. He was willing to run hazards, and venture his soul, or life, in preaching the gospel. He was willing to spend and be spent in the service of men's souls; and, as those who give bread to the hungry from a charitable principle are said to impart their souls in what they give (Isa 58:10), so did the apostles in giving forth the bread of life; so dear were these Thessalonians in particular to this apostle, and so great was his love to them.
3.By bodily labour to prevent their charge, or that his ministry might not be expensive and burdensome to them: You remember our labour and travail; for, labouring night and day, etc., Th1 2:9. He denied himself the liberty he had of taking wages from the churches. To the labour of the ministry he added that of his calling, as a tent-maker, that he might get his own bread. We are not to suppose that the apostle spent the whole night and day in bodily labour, or work, to supply the necessities of his body; for then he would have had no time for the work of the ministry. But he spent part of the night, as well as the day, in this work; and was willing to forego his rest in the night, that he might have an opportunity to do good to the souls of men in the day time. A good example is here set before the ministers of the gospel, to be industrious for the salvation of men's souls, though it will not follow that they are always obliged to preach freely. There is no general rule to be drawn from this instance, either that ministers may at no time work with their hands, for the supply of their outward necessities, or that they ought always to do so.
4.By the holiness of their conversation, concerning which he appeals not only to them, but to God also (Th1 2:10): You are witnesses, and God also. They were observers of their outward conversation in public before men, and God was witness not only of their behaviour in secret, but of the inward principles from which they acted. Their behaviour was holy towards God, just towards all men, and unblamable, without giving cause of scandal or offence; and they were careful to give no offence either to those who were without, or to those who believed, that they might give no ill example; that their preaching and living might be all of a piece. Herein, said this apostle, do I exercise myself, to have always a conscience void of offence towards God, and towards men, Act 24:16.
II.He mentions their faithful discharge of the work and office of the ministry, Th1 2:11, Th1 2:12.
Concerning this also he could appeal to them as witnesses. Paul and his fellow-labourers were not only good Christians, but faithful ministers. And we should not only be good as to our general calling as Christians, but in our particular callings and relations. Paul exhorted the Thessalonians, not only informing them in their duty, but exciting and quickening them to the performance of it, by proper motives and arguments. And he comforted them also, endeavouring to cheer and support their spirits under the difficulties and discouragements they might meet with. And this he did not only publicly, but privately also, and from house to house (Act 20:20), and charged every one of them by personal addresses: this, some think, is intended by the similitude of a father's charging his children. This expression also denotes the affectionate and compassionate counsels and consolations which this apostle used. He was their spiritual father; and, as he cherished them like a nursing mother, so he charged them as a father, with a father's affection rather than a father's authority. As my beloved sons, I warn you, Co1 4:14. The manner of this apostle's exhortation ought to be regarded by ministers in particular for their imitation, and the matter of it is greatly to be regarded by them and all others; namely, that they would walk worthy of God, who hath called them to his kingdom and glory, Th1 2:12. Observe,
1.What is our great gospel privilege - that God has called us to his kingdom and glory. The gospel calls us into the kingdom and state of grace here and unto the kingdom and state of glory hereafter, to heaven and happiness as our end and to holiness as the way to that end.
2.What is our great gospel duty - that we walk worthy of God, that the temper of our minds and tenour of our lives be answerable to this call and suitable to this privilege. We should accommodate ourselves to the intention and design of the gospel, and live suitably to our profession and privileges, our hopes and expectations, as becomes those who are called with such a high and holy calling.
Historical interpretation
Two Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Then it is right to notice, with respect to the appellation of infant, that the infant is not predicated of the silly: for the silly man is called foolish: and infant is one that has newly become gentle and meek in Conduct. 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." The child is therefore gentle, and therefore more tender, delicate, and simple, guileless, and destitute of hypocrisy, straightforward and upright in mind, which is the basis of simplicity and truth.
"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."
But another might say that the perfect man is here called little, applying the word, “For he that is least among you all, the same is great.” He will affirm that he who humbles himself and becomes a child in the midst of all that believe, though he be an apostle or a bishop, and becomes such “as when a nurse cherishes her own children,” is the little one pointed out by Jesus. He will also affirm that the angel of such a person is worthy to behold the face of God. The little are here called perfect, according to the passage “He that is least among you all, the same is great.” Paul said, “Unto me who am less than the least of all saints was this grace given.” These are in harmony with the saying, “Whoever shall cause one of these little ones to stumble,” and “So it is not the will of my Father in heaven that one of these little ones should perish.”
"But we were gentle in the midst of you, as when a nurse cherisheth her own children: even so, being affectionately desirous of you, we were well pleased to impart unto you, not the Gospel of God only, but also our own souls, because ye were become very dear to us."
"But we were gentle," he says; we exhibited nothing that was offensive or troublesome, nothing displeasing, or boastful. And the expression "in the midst of you," is as if one should say, we were as one of you, not taking the higher lot. "As when a nurse cherisheth her own children." So ought the teacher to be. Does the nurse flatter that she may obtain glory? Does she ask money of her little children? Is she offensive or burdensome to them? Are they not more indulgent to them than mothers? Here he shows his affection. "Even so, being affectionately desirous of you," he says, we are so bound to you, he says, and we not only take nothing of you, but if it be necessary even to impart to you our souls, we should not have refused. Tell me, then, is this of a human view? and who is so foolish as to say this? "We were well pleased to impart to you," he says, "not the Gospel of God only, but also our own souls." So that this is greater than the other. And what is the gain? For from the Gospel is gain, but to give our souls, is with respect to difficulty a greater thing than that. For merely to preach is not the same thing as to give the soul. For that indeed is more precious, but the latter is a matter of more difficulty. We were willing, he says, if it were possible, even to spend our souls upon you. And this we should have been willing to do; for if we had not been willing, we should not have endured the necessity.
He who loves, ought so to love, that if he were asked even for his soul, and it were possible, he would not refuse it. For nothing, nothing can be sweeter than such love; nothing will fall out there that is grievous. Truly "a faithful friend is the medicine of life." (Ecclus. vi. 16) Truly "a faithful friend is a strong defense." (Ib. 14) For what will not a genuine friend perform? What pleasure will he not afford? what benefit? what security?
But there is no greater proof of charity in Christ’s church than when the very honor which seems so important on a human level is despised. This is why Solomon’s wise attempt to prevent the limbs of the infant being cut in two is like our efforts to prevent Christian infirmity from being torn to shreds by the break-up of unity. The apostle says that he had shown himself like a mother to the little ones among whom he had done the good work of the gospel, not he but the grace of God in him. The harlot could call nothing her own but her sins, whereas her ability to bear children came from God. And the Lord says beautifully about a harlot, “she to whom much is forgiven loves much.” So the apostle Paul says, “I became a little one among you, like a nurse fondling her children.” But when it comes to the danger of the little one being cut in two, when the insincere woman claims for herself a spurious dignity of motherhood and is prepared to break up unity, the mother despises her proper dignity provided she may see her son whole and preserve him alive. She is afraid that if she insists too obstinately on the dignity due to her motherhood, she may give insincerity a chance to divide the feeble limbs with the sword of schism. So indeed let mother Charity say “Give her the boy.”
See Paul ascending: “I know a man in Christ who fourteen years ago (whether in the body or out of the body I do not know, God knows) was caught up to the third heaven and heard unutterable words which it is not granted to man to speak.” You heard him ascending; hear him descending: “I could not speak to you as spiritual men but only as carnal, as to little ones in Christ. I gave you milk to drink, not solid food.” Look, he who had ascended descended. Seek where he had ascended: “Up to the third heaven.” Seek where he had descended: To giving milk to little ones. Hear that he descended: “I became a little one,” he says, “in your midst, as if a nurse were fondling her own children.” For we see both nurses and mothers de-scend to little ones; and though they know how to speak Latin, they clip their words and somehow switch their speech so that they may be able to communicate their desires through simple language; for if they should speak in a mature, grammatically correct fashion, the in-fant does not hear with understanding. Neither does he benefit. And some eloquent father, though he be a great orator, thundering with his tongue and rattling the magistrates’ platforms, if he should have a son, when he returns home, he puts aside the legal eloquence by which he had ascended and with childish language he de-scends to his little one.
Can we not see, even in dumb, unreasoning creatures, where there is no spiritual charity but only that which belongs to their nature as animals, with what eager insistence the mother’s milk is demanded by her little ones? Yet, however rough be the nursing calf’s mouth upon the udder, the mother likes it better than if there were no sucking, no demanding of the debt that charity admits. Indeed, we often see the bigger calf butting with its head at the cow’s udders, and the mother’s body forced upward by the pressure; yet she will never kick her calf away, but if the young one not be there to suck, she will low for him to come. Of spiritual charity, the apostle says: “I have become little among you, like a nurse cherishing her children.” If such charity be in us, we cannot but love you when you press your demand upon us. We do not love backwardness in you. It makes us fearful that your strength is failing.
While Scripture is spiritual in itself, nonetheless it often, so to say, adapts itself to carnal, materialistic people in a carnal, materialistic way. But it doesn’t want them to remain carnal and materialistic. A mother, too, loves to nurse her infant, but she doesn’t love it so that it will always remain a baby. She holds it in her bosom, she cuddles it with her hands, she comforts it with caresses, she feeds it with her milk. She does all this for the baby, but she wants it to grow, so that she won’t be doing this sort of thing forever. Now look at the apostle. We can fix our eyes on him all the more suitably because he wasn’t above calling himself a mother. He writes “I became like a baby in your midst, like a nurse fondling her children.” There are of course nurses who fondle babies that are not their own children. And on the other hand there are mothers who give their children to nurses and don’t fondle them themselves. The apostle, however, full of genuine, juicy feelings of love, takes on the role both of nurse when he says “fondling” and of mother when he completes it with “her children.”
There you are then; persecution had increased so much, and tribulation so much, that the psalmist was even weary of living. See how fear and trembling had come upon him and darkness had covered him, as you heard when it was said in the psalm. It’s the voice, you see, of the body of Christ, the voice of Christ’s members. Do you want to recognize your own voice there? Be a member of Christ. “Fear,” it says, “and trembling fell upon me, and darkness covered me. And I said, Who will give me wings like a dove’s, and I will fly away and take my rest?” … The psalmist felt weariness, after a fashion, from the earthly heaviness and decay of the flesh, when he wanted to fly away to Christ; a plethora of tribulations was infesting the way but not blocking it altogether. He was weary of living but not of the eternal life about which he says, “For me to live is Christ, and to die is gain.” But because he was held down here by charity, how does he go on? “If, though, to live in the flesh here is the fruit of my work—and which I should choose I do not know. But I am being torn both ways, having a longing to cast off and be with Christ.” … “But to remain in the flesh is necessary on your account.” He had given in to the cheepings of his chicks. He was covering them with the spread of his wings, cherishing his chicks, as he says himself: “I became a little one in your midst, like a nurse cherishing her children.”
Continue studying 1 Thessalonians 2:7 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
In 1 Thessalonians 2:7, the Apostle Paul, along with Silas and Timothy, articulates the tender and selfless character of their ministry to the nascent church in Thessalonica. He deliberately contrasts their gentle, nurturing approach with the manipulative tactics of false teachers, likening their care to that of a devoted nurse or mother who cherishes her own children. This verse powerfully encapsulates the essence of authentic, compassionate spiritual leadership, emphasizing intimate care, sacrificial love, and a profound commitment to the spiritual well-being of the believers.
Context
Literary Context
This verse is strategically placed within Paul's defense of his apostolic integrity and the purity of his motives, which spans from 1 Thessalonians 2:1 to 1 Thessalonians 2:12. Having just asserted that their preaching was "not of deceit, nor of uncleanness, nor in guile" (1 Thessalonians 2:3), Paul continues to elaborate on the genuine nature of their relationship with the Thessalonians. He contrasts his team's gentle disposition with the self-serving ambitions of others who might seek honor or financial gain. The imagery of a "nurse cherishing her children" sets the stage for the even deeper parental metaphor of a father exhorting his children in 1 Thessalonians 2:11-12, demonstrating a holistic, parental model of spiritual care.
Historical & Cultural Context
First-century Thessalonica was a bustling Roman port city, a melting pot of various cultures and religions, including Roman, Greek, and Jewish influences. The early Christian community there, composed of both Jews and Gentiles, was relatively new and vulnerable, facing external persecution and internal challenges. In this environment, itinerant philosophers and religious teachers often traveled, some seeking personal gain, status, or financial profit through eloquent speeches and manipulative tactics. Paul's emphatic declaration of their gentle and selfless conduct directly counters such prevalent practices, distinguishing true apostolic ministry from the charlatanry common in the Greco-Roman world. His use of the "nurse" analogy would have resonated deeply in a society where child-rearing and familial bonds were central, highlighting the intimate and sacrificial nature of their commitment.
Key Themes
The verse significantly contributes to several overarching themes within 1 Thessalonians and Paul's broader theology. It underscores the theme of Authentic Apostolic Ministry, contrasting genuine, selfless service with mercenary or manipulative leadership. It highlights Gentle Pastoral Care, illustrating that spiritual authority is best exercised through tender nurturing rather than harsh domination, mirroring the shepherd-like care described in John 10. Furthermore, it develops the theme of Spiritual Parenthood, portraying Paul and his companions as nurturing figures responsible for the spiritual growth and well-being of the believers, a concept also seen in 1 Corinthians 4:15. This parental imagery emphasizes the deep, personal, and sacrificial love that should characterize the relationship between spiritual leaders and their flock.
Exposition and Analysis
Key Word Analysis
Meaning "affable, i.e. mild or kind." Paul's choice of this word emphasizes a deliberate disposition of tenderness, patience, and approachability. It stands in stark contrast to harshness, severity, or a demanding demeanor. This gentleness was not weakness but a conscious choice to relate to the new believers with warmth and understanding, fostering an environment of trust and receptivity.
Meaning "a nourisher, i.e. nurse." This term typically referred to a wet nurse or a nurturing mother figure who provides essential sustenance and care for infants. The imagery evokes a deeply intimate, protective, and life-sustaining role. It suggests that Paul and his companions provided not just spiritual food, but also comfort, warmth, and constant vigilance, akin to a mother's watchful care over her vulnerable child.
Meaning "to brood, i.e. (figuratively) to foster." This verb conveys a sense of tender, affectionate care, often used for a bird warming its young or a mother holding her infant close. It implies providing warmth, comfort, and protection, fostering growth and well-being through intimate attention. This word highlights the active, loving, and protective nature of their ministry, going beyond mere teaching to encompass holistic, emotional, and spiritual nurturing.
Verse Breakdown
"But we were gentle among you"
This clause introduces a strong contrast ("But," G235, allá) to the previous discussion of Paul's pure motives and the absence of deceit or flattery. It asserts the positive quality of their conduct, describing their disposition as mild, kind, and approachable. The phrase "among you" (G1722, en G3319, mésos G5216, hymōn) signifies their presence and interaction within the community, indicating that this gentleness was not merely an internal attitude but an observable characteristic of their public and private ministry to the Thessalonians.
"even as a nurse cherisheth her children"
This phrase serves as a powerful simile, illustrating the nature of their gentleness. The comparison to a "nurse" (G5162, trophós) immediately brings to mind images of intimate, selfless, and life-giving care. The verb "cherisheth" (G2282, thálpō) further intensifies this image, depicting a tender, protective, and fostering love, akin to a mother's warmth and devotion to her own "children" (G5043, téknon G1438, heautoû). This vivid analogy underscores the depth of Paul's affection and the sacrificial, nurturing quality of their apostolic service.
Literary Devices
The primary literary device employed in this verse is a Simile, explicitly marked by the phrase "even as." Paul compares his team's gentle conduct to the specific, tender care of a nurse for her children. This vivid comparison allows the readers to grasp the profound depth of their affection and the quality of their ministry through a universally understood image of nurturing love. Beyond a simple simile, the verse functions as a powerful Analogy or Metaphor for spiritual parenting. Paul is not merely saying they were like a nurse; he is implicitly casting himself and his companions in the role of spiritual caregivers who provide sustenance, comfort, and protection to the nascent believers, much like parents do for their offspring. This imagery effectively conveys the intimate, sacrificial, and life-giving nature of true spiritual leadership.
Theological and Thematic Connections
The profound imagery of a nurturing nurse in 1 Thessalonians 2:7 establishes a foundational principle for Christian leadership and community: that genuine spiritual authority is exercised through tender, selfless love rather than coercive power. This verse counters any notion of harsh, domineering leadership, advocating instead for a ministry characterized by vulnerability, patience, and deep personal investment in the spiritual well-being of others. It highlights that the goal of ministry is not control or personal gain, but the fostering of spiritual life and growth, mirroring God's own patient and nurturing care for His people.
Reflection and Application
1 Thessalonians 2:7 presents a timeless and challenging model for every believer, especially those in positions of spiritual influence. It calls us to examine the quality of our relationships and service, urging us to prioritize genuine, self-giving love over personal ambition or rigid adherence to rules. Just as a nurse adapts her care to the needs of a vulnerable child, we are called to be flexible, patient, and deeply empathetic in our interactions, providing comfort, encouragement, and sustenance tailored to the specific spiritual and emotional needs of those around us. This verse reminds us that the most impactful ministry flows from a heart saturated with the gentle love of Christ, fostering an environment where spiritual growth can flourish in warmth and security. It encourages us to cultivate a church culture defined by mutual care, where every member feels cherished and supported in their walk with God.
Questions for Reflection
FAQ
What does Paul mean by comparing himself to a "nurse" in this context?
By comparing himself and his companions to a "nurse" (trophós), Paul is conveying the intensely intimate, selfless, and nurturing nature of their ministry. In the ancient world, a nurse, often a wet nurse, provided essential, life-sustaining care, warmth, and constant attention to vulnerable infants. This imagery emphasizes that Paul's team did not approach the Thessalonians with a demanding or authoritative posture, but with tender affection, patience, and a deep, personal investment in their spiritual well-being, much like a mother cares for her own children. It highlights their protective, fostering role in the spiritual infancy of the Thessalonian church, contrasting sharply with the self-serving motives of other teachers (as he discusses in 1 Thessalonians 2:5-6).
Christ-Centered Fulfillment
1 Thessalonians 2:7, with its portrayal of gentle, nurturing leadership, finds its ultimate fulfillment and perfect embodiment in the person and ministry of Jesus Christ. Paul's gentle care for the Thessalonians is a reflection of the divine tenderness of the Good Shepherd, who "gathers the lambs in his arms and carries them close to his heart" (Isaiah 40:11). Jesus consistently demonstrated a compassionate and nurturing approach to His disciples and to the crowds, never breaking a "bruised reed" or quenching a "smoldering wick" (Matthew 12:20). He is the one who came "not to be served but to serve, and to give his life as a ransom for many" (Mark 10:45), embodying the ultimate self-sacrifice and tender care that Paul emulates. Christ's entire earthly ministry, from His patient teaching to His healing touch and His ultimate sacrifice on the cross, exemplifies the cherishing love of a divine "nurse" who nurtures His children unto eternal life, providing spiritual nourishment and comfort for all who come to Him (John 6:35).