Whereas we might have been burdensome to you, as the apostles of Christ: but we became little ones in the midst of you, as if a nurse should cherish her children:

“It therefore follows, that every one of those who undertake to promote the good of their neighbours, ought to consider whether he has betaken himself to teaching rashly and out of rivalry to any; if his communication of the word is out of vainglory; if the only reward he reaps is the salvation of those who hear, and if he speaks not in order to win favour: if so, he who speaks by writings escapes the reproach of mercenary motives. "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 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."”

“Above he commended them because they received the word of God in tribulations; here he commends them because they did not withdraw from him on account of tribulations. And concerning this he does three things: first he recalls their tribulations; second he shows what remedy he applied for them, in chapter III, at the words "for which cause"; third, why, at the words "because now we live." But because he had said above, concerning them, that the apostle's entrance toward their conversion was reported by all, therefore he first treats of his own entrance; second, of their conversion, at "therefore we also give thanks." Concerning the first he does three things: first he recalls his own constancy, which he had before he came to them; second, the sincerity of the teaching by which he converted them, at "for our exhortation"; third, the sincerity of his conduct with those converted, at "for you." Again, the first is divided into two: first he sets forth the tribulations which he suffered before he came to them; second, how he did not lose confidence on this account, at "we had confidence." He says therefore: I say that he announces our entrance, which you also know, that it was not vain, etc., that is, light, but difficult, because it was through many tribulations. Or "not vain," that is, empty, but full. Gen. 1:2: the earth was void and empty, etc. Or "not vain," that is, unstable, but firm. Phil. 2:17: I have not run in vain, nor labored in vain. But we suffered bodily sufferings before. Prov. 19:11: the teaching of a man is known through patience. Ps. 91:15: they shall be well enduring, that they may proclaim. Likewise spiritual [sufferings], because on this account he was afflicted with insults in Philippi, where on account of the healing of the pythoness he suffered tribulations. And this city is of Macedonia. Nor yet on account of these things was the confidence of preaching extinguished. Is. 12:2: behold, God is my savior, I will act with confidence, and I will not fear. And this confidence was to preach to you the Gospel of God in much solicitude concerning your conversion. Rom. 12:8: he who is over others, with solicitude. II Cor. 11:28: besides those things that are from without, my daily pressure, the solicitude of all the churches. Then, when he says "exhortation," he shows the sincerity of his preaching. And concerning this he does two things: first he proves the sincerity of his teaching; second he explains certain things he had said, at "not as to men." Concerning the first he does two things: first he excludes the corruption of the teaching; second he sets down the sincerity, at "but as approved." Now teaching is corrupted either on account of the matter which is taught, or on account of the intention of the one teaching. On account of the first, teaching is corrupted in two ways, namely either through error, as one teaching that salvation is through Christ together with the legal observances. II Tim. 3:13: evil men and seducers shall grow worse, erring, and sending others into error. Therefore he says: "for our exhortation is not," as that of some, "of error." Or on account of uncleanness, as those who say that one ought to give oneself over to pleasures, which teaching is from a certain Nicolaus, who permitted promiscuous marriages, sharing his wife with another; therefore he says, "nor of uncleanness." Apoc. 2:20: you permit the woman Jezebel, who calls herself a prophetess, to teach and seduce my servants to fornicate, and to eat of things sacrificed to idols, etc. Job 6:30: you shall not find iniquity in my tongue. Likewise, the exhortation is not in guile as that of some, who, although they speak the truth, nevertheless have a corrupt intention, because they seek not the profit of their hearers nor the honor of God, but their own honor. Against which he says, "nor in guile." Jer. 9:8: their tongue is a wounding arrow, it has spoken guile, etc. His preaching, therefore, is not corrupt, but sincere. Now a thing is sincere which preserves its own nature. But preaching is then sincere, when someone teaches with that same tenor and end with which Christ taught. And therefore he says, "but as approved," that is, we speak in that manner and with that intention with which God chose and approved us to preach the Gospel. Gal. 2:7: the Gospel of the uncircumcision was entrusted to me, as that of the circumcision to Peter. Acts 9:15: this man is a vessel of election to me, to carry my name before the Gentiles, and kings, and the sons of Israel. Then, when he says "not as to men," etc., he shows that his preaching is not in guile. First excluding that on account of which it might seem to be deceitful; second he makes it clear through a sign, at "nor at any time"; third through a cause, at "nor on occasion." On account of the first he says: my preaching is not as pleasing men, namely, finally. Ps. 52:6: the bones of those who please men have been scattered. Gal. 1:10: if I pleased men, I would not be the servant of Christ. Sometimes, however, they ought to wish to please men for the glory of God, that preaching may bear more fruit, as is said I Cor. 10:33: I please all men in all things, etc. But God, etc. Prov. 16:2: all the ways of man are open to his eyes. Now the sign of this is that we did not flatter, speaking to them pleasing things. Is. 30:10: speak to us pleasing things, see for us errors, etc. Prov. 24:28: do not flatter anyone with your lips, etc. And he shows the same thing through a cause. For on account of two things does someone seek to please men, namely either for the sake of benefits, or for the sake of glory. But this he excludes here, and first, the first, saying, "nor were we," etc. Because we avoid not only flattery, but also every occasion of avarice. I Tim. 6:5: supposing gain to be godliness. Jer. 6:15: for from the least even to the greatest, all are devoted to avarice. Second, the second, at "nor seeking glory from you nor from others," concerning the teaching, since we might have gloried and received — rather, to be a burden, because they owed him glory and support; whence he says, "since we could." And he calls it a burden, because those preaching to them perversely sought these things from them beyond measure. Is. 3:14: for you have devoured my vineyard, etc. Then, when he says "but we became," etc., he makes clear these two things: first, that he does not seek human glory; second, that neither [does he seek] occasion for avarice, at "for you remember." Concerning the first he does two things: for first he shows his humility; second, under a likeness, he shows his solicitude, at "as if a nurse." He sets down, therefore, the first, saying that "we became little ones," etc., that is, humble. Ecclus. 32:1: have they made you a ruler? Do not be lifted up, but be among them as one of them. This he shows in a likeness, saying "as if a nurse," who, namely, condescends to an infant, speaking to it with stammering, that the child may learn to speak, and in gestures also condescends to it. I Cor. 9:22: I have become all things to all. I Cor. 3:1: as to little ones in Christ, I gave you milk to drink, not food. Even souls. John 10:11: the good shepherd gives his soul for his sheep, etc. Because most dear, etc. II Cor. 12:15: but I will most gladly spend, and be spent myself, for your souls, etc. Then, when he says "for you remember," he shows, second, what he had said above, namely, likewise, "nor by occasion of avarice," because we took nothing from you, but from labor, because "of labor," etc. And some indeed labor, but with comfort; but we did not, but with toil. Therefore he says "of our labor," not for the exercise of the body, but with fatigue. Whence he says "and of fatigue." Some also labor by day, but we, "night and day." For by this he wished to restrain the false [preachers], who received too much, and on account of the idle among them. I Cor. 4:12: we labor, working with our own hands, etc. Then, when he says "for you are," he sets forth the purity of his conduct, and first, how holy, with regard to life; second, how solicitous, with regard to teaching, at "how each one." He says therefore: you know how holily, that is, purely. Lev. 11:44 and 19:2: be holy, because I am holy. Justly, with regard to one's neighbor. Titus 2:12: let us live soberly, and justly, and piously in this age. Without complaint, to you who have believed, that is, from the time you believed, doing nothing whereby anyone could scandalize each one of you individually. Note that individual preaching sometimes avails much. As a father. I Cor. 4:15: in Christ Jesus, through the Gospel, I have begotten you. Beseeching. Philem. 8: having much confidence in Christ Jesus to command you what pertains to the matter, on account of charity I rather beg. And consoling, through gentle words. Against which it is said, Ezek. 34:4: with austerity you commanded them, with power. Is. 61:2: that I might console all who mourn, and grant consolation to those who mourn in Sion. And what did you preach? That worthily, that is, that your conduct might be such as befits the ministers of Christ. Col. 1:10: that you walk worthily of God, pleasing him in all things. Of God, who, etc. Wis. 6:21: therefore the desire of wisdom leads to the everlasting kingdom.”

“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.”

“But we were gentle among you,.... Meek and humble, mild and moderate; not using severity, or carrying it in a haughty imperious manner; assuming power and dominion, lording it over God's heritage, and commanding persons to do homage and honour to them, and forcing themselves upon them, and obliging them to maintain them. The Vulgate Latin and Ethiopic versions, instead of "gentle", read, "little children"; as the word signifies, by adding a letter to it, and expresses much the same as the other, that they were harmless and modest, and disinterested; and sought not themselves neither honour nor wealth, but the real good of others, and were kind and tender, and affectionate to them: even as a nurse cherisheth her children: or "the children of her own self"; her own children, and so designs a nursing mother, one whose the children are, has bore them as well as nurses them, and therefore has the most tender concern for them; she lays them in her bosom, and hugs them in her arms, and so warms and cherishes them; gives them the breast, bears with their frowardness, condescends to do the meanest things for them; and that without any self-interest, from a pure parental affection for them: and such were the apostles to these Thessalonians; they were their spiritual parents, of whom they travailed in birth, till Christ was formed in them; they used them with the greatest kindness and tenderness; they fed them with the sincere milk of the word; they bore patiently all the slighting and ill treatment they met with; and condescended to men of low estates, and did them all the good offices they could, without any selfish views or sinister ends: a like simile is used by the Jews (e), who say, "he that rises in the night to study in the law, the law makes known to him his offences; and not in a way of judgment, but as a mother makes known to her son, "with gentle words":'' but the ministration of the Gospel is much more gentle. (e) Zohar in Lev. fol. 10. 2.”

“But we were gentle among you - Far from assuming the authority which we had, we acted towards you as a tender nurse or parent does to a delicate child. We fed, counselled, cherished, and bore with you; we taught you to walk, preserved you from stumbling, and led you in a right path. Instead of ηπιοι, gentle, many MSS., and several versions and fathers, have νηπιοι, young children. But this never can be considered the original reading, the scope of the place being totally opposed to it. It is the Thessalonians whom the apostle considers as young children, and himself and fellow laborers as the nurse; he could with no propriety say that he was among them as a little child, while himself professed to be their nurse.”

“we were--Greek, "we were made" by God's grace. gentle--Greek, "mild in bearing with the faults of others" [TITTMANN]; one, too, who is gentle (though firm) in reproving the erroneous opinions of others (Ti2 2:24). Some of the oldest manuscripts read, "we became little children" (compare Mat 18:3-4). Others support the English Version reading, which forms a better antithesis to Th1 2:6-7, and harmonizes better with what follows; for he would hardly, in the same sentence, compare himself both to the "infants" or "little children," and to "a nurse," or rather, "suckling mother." Gentleness is the fitting characteristic of a nurse. among you--Greek, "in the midst of you," that is, in our intercourse with you being as one of yourselves. nurse--a suckling mother. her--Greek, "her own children" (compare Th1 2:11). So Gal 4:19.”