7 But we were gentle among you, like a nursing mother cherishes her own children.
8 Even so, affectionately longing for you, we were well pleased to impart to you not the Good News of God only, but also our own souls, because you had become very dear to us.
9 For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the Good News of God.
10 You are witnesses with God how holy, righteously, and blamelessly we behaved ourselves toward you who believe.
11 As you know, we exhorted, comforted, and implored every one of you, as a father does his own children,
12 to the end that you should walk worthily of God, who calls you into his own Kingdom and glory.
13 For this cause we also thank God without ceasing that when you received from us the word of the message of God, you accepted it not as the word of men, but as it is in truth, God’s word, which also works in you who believe.
14 For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews
15 who killed both the Lord Jesus and their own prophets, and drove us out, and don’t please God, and are contrary to all men,
16 forbidding us to speak to the Gentiles that they may be saved, to fill up their sins always. But wrath has come on them to the uttermost.
17 But we, brothers, being bereaved of you for a short season in presence, not in heart, tried even harder to see your face with great desire,
18 because we wanted to come to you—indeed, I, Paul, once and again—but Satan hindered us.
19 For what is our hope, or joy, or crown of rejoicing? Isn’t it even you, before our Lord Jesus at his coming?
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
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Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Thessalonians · on 1 Thessalonians 2:7–8"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? … "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. … For merely to preach is not the same thing as to give the soul. … The Gospel indeed we proclaim, because God commanded it; but so much do we love you, that, if it were possible, we would have given even our souls.
"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? … "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. … For merely to preach is not the same thing as to give the soul. … The Gospel indeed we proclaim, because God commanded it; but so much do we love you, that, if it were possible, we would have given even our souls.
John Chrysostom, Homilies on the First Epistle to the Thessalonians, Homily 2; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Thessalonians · on 1 Thessalonians 2:18What sayest thou? does Satan hinder? Yes, truly, for this was not the work of God. For in the Epistle to the Romans, he says this, that God hindered him … and elsewhere Luke says, that "the Spirit" hindered them from going into Asia. … And in the Epistle to the Corinthians he says, that it is the work of the Spirit, but here only of Satan. But what hindrance of Satan is he speaking of? Some unexpected and violent temptations … But it is another thing to remain for the sake of the dispensation, and willingly. … But here nothing of this sort. But what? That "Satan hindered" him.
What sayest thou? does Satan hinder? Yes, truly, for this was not the work of God. For in the Epistle to the Romans, he says this, that God hindered him … and elsewhere Luke says, that "the Spirit" hindered them from going into Asia. … And in the Epistle to the Corinthians he says, that it is the work of the Spirit, but here only of Satan. But what hindrance of Satan is he speaking of? Some unexpected and violent temptations … But it is another thing to remain for the sake of the dispensation, and willingly. … But here nothing of this sort. But what? That "Satan hindered" him.
John Chrysostom, Homilies on the First Epistle to the Thessalonians, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Thessalonians · on 1 Thessalonians 2:19–20"And crown of glorying," he says. For the name of "crown" was not sufficient to express the splendor, but also "of glorying." Of what fiery warmth is this! Never could either mother, or father, yea if they even met together, and commingled their love, have shown their own affection to be equivalent to that of Paul. "My joy and crown," he says, that is, I rejoice in you more than in a crown. For consider how great a thing it is, that an entire Church should be present, planted and rooted by Paul. Who would not rejoice in such a multitude of children, and in the goodness of those children?
"And crown of glorying," he says. For the name of "crown" was not sufficient to express the splendor, but also "of glorying." Of what fiery warmth is this! Never could either mother, or father, yea if they even met together, and commingled their love, have shown their own affection to be equivalent to that of Paul. "My joy and crown," he says, that is, I rejoice in you more than in a crown. For consider how great a thing it is, that an entire Church should be present, planted and rooted by Paul. Who would not rejoice in such a multitude of children, and in the goodness of those children?
John Chrysostom, Homilies on the First Epistle to the Thessalonians, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 1 Thessalonians 2:13He says, therefore, that he gives thanks to God, because they had embraced the word of God which they heard from his mouth, as the word of God, as it truly was. Now, by these expressions he means, that it has been received by them reverently, and with the obedience with which it ought. … as the Thessalonians felt in themselves a Divine energy, which proceeded from faith, they might rest assured that what they had heard was not a mere sound of the human voice vanishing into air, but the living and efficacious doctrine of God. … For Paul meant to state expressly that they had not looked upon the doctrine as contemptible, although it had proceeded from the mouth of a mortal man, inasmuch as they recognized God as the author of it.
He says, therefore, that he gives thanks to God, because they had embraced the word of God which they heard from his mouth, as the word of God, as it truly was. Now, by these expressions he means, that it has been received by them reverently, and with the obedience with which it ought. … as the Thessalonians felt in themselves a Divine energy, which proceeded from faith, they might rest assured that what they had heard was not a mere sound of the human voice vanishing into air, but the living and efficacious doctrine of God. … For Paul meant to state expressly that they had not looked upon the doctrine as contemptible, although it had proceeded from the mouth of a mortal man, inasmuch as they recognized God as the author of it.
John Calvin, Commentaries, on 2:13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on 1 Thessalonians 2:18Satan hindered us. … It is not without good reason, however, that Paul ascribes the whole of this to Satan … More especially, when our endeavors are directed to the work of the Lord, it is certain that everything that hinders proceeds from Satan … He says elsewhere, (Romans 1:13) that God had not permitted him, but both are true: for although Satan does his part, yet God retains supreme authority, so as to open up a way for us, as often as he sees good, against Satan's will, and in spite of his opposition. Paul accordingly says truly that God does not permit, although the hindrance comes from Satan.
Satan hindered us. … It is not without good reason, however, that Paul ascribes the whole of this to Satan … More especially, when our endeavors are directed to the work of the Lord, it is certain that everything that hinders proceeds from Satan … He says elsewhere, (Romans 1:13) that God had not permitted him, but both are true: for although Satan does his part, yet God retains supreme authority, so as to open up a way for us, as often as he sees good, against Satan's will, and in spite of his opposition. Paul accordingly says truly that God does not permit, although the hindrance comes from Satan.
John Calvin, Commentaries, on 2:17–20; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Thessalonians 2:9–11He 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. … 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.
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. … 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.
Matthew Henry, Commentary on the Whole Bible, on 2:7–12; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 1 Thessalonians 2:17In this verse we have a remarkable instance, not so much of the transient affections of holy grief, desire, or joy, as of that abiding tenderness, that loving temper, which is so apparent in all St. Paul's writings, towards those he styles his children in the faith. This is the more carefully to be observed, because the passions occasionally exercising themselves, and flowing like a torrent, in the apostle, are observable to every reader; whereas it requires a nicer attention to discern those calm standing tempers, that fixed posture of his soul, from whence the others only flow out, and which more peculiarly distinguish his character.
In this verse we have a remarkable instance, not so much of the transient affections of holy grief, desire, or joy, as of that abiding tenderness, that loving temper, which is so apparent in all St. Paul's writings, towards those he styles his children in the faith. This is the more carefully to be observed, because the passions occasionally exercising themselves, and flowing like a torrent, in the apostle, are observable to every reader; whereas it requires a nicer attention to discern those calm standing tempers, that fixed posture of his soul, from whence the others only flow out, and which more peculiarly distinguish his character.
John Wesley, Explanatory Notes upon the New Testament, on 2:17; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
1 Thessalonians 2
1 Thessalonians 2:7–20, World English Bible
1 Thessalonians 2 in the Bible · Told in the Story: Chapter 15, Letters to Thessalonica
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Thessalonians · on 1 Thessalonians 2:7–8"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? … "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. … For merely to preach is not the same thing as to give the soul. … The Gospel indeed we proclaim, because God commanded it; but so much do we love you, that, if it were possible, we would have given even our souls.
John Chrysostom, Homilies on the First Epistle to the Thessalonians, Homily 2; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Thessalonians · on 1 Thessalonians 2:18What sayest thou? does Satan hinder? Yes, truly, for this was not the work of God. For in the Epistle to the Romans, he says this, that God hindered him … and elsewhere Luke says, that "the Spirit" hindered them from going into Asia. … And in the Epistle to the Corinthians he says, that it is the work of the Spirit, but here only of Satan. But what hindrance of Satan is he speaking of? Some unexpected and violent temptations … But it is another thing to remain for the sake of the dispensation, and willingly. … But here nothing of this sort. But what? That "Satan hindered" him.
John Chrysostom, Homilies on the First Epistle to the Thessalonians, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the First Epistle to the Thessalonians · on 1 Thessalonians 2:19–20"And crown of glorying," he says. For the name of "crown" was not sufficient to express the splendor, but also "of glorying." Of what fiery warmth is this! Never could either mother, or father, yea if they even met together, and commingled their love, have shown their own affection to be equivalent to that of Paul. "My joy and crown," he says, that is, I rejoice in you more than in a crown. For consider how great a thing it is, that an entire Church should be present, planted and rooted by Paul. Who would not rejoice in such a multitude of children, and in the goodness of those children?
John Chrysostom, Homilies on the First Epistle to the Thessalonians, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on 1 Thessalonians 2:13He says, therefore, that he gives thanks to God, because they had embraced the word of God which they heard from his mouth, as the word of God, as it truly was. Now, by these expressions he means, that it has been received by them reverently, and with the obedience with which it ought. … as the Thessalonians felt in themselves a Divine energy, which proceeded from faith, they might rest assured that what they had heard was not a mere sound of the human voice vanishing into air, but the living and efficacious doctrine of God. … For Paul meant to state expressly that they had not looked upon the doctrine as contemptible, although it had proceeded from the mouth of a mortal man, inasmuch as they recognized God as the author of it.
John Calvin, Commentaries, on 2:13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on 1 Thessalonians 2:18Satan hindered us. … It is not without good reason, however, that Paul ascribes the whole of this to Satan … More especially, when our endeavors are directed to the work of the Lord, it is certain that everything that hinders proceeds from Satan … He says elsewhere, (Romans 1:13) that God had not permitted him, but both are true: for although Satan does his part, yet God retains supreme authority, so as to open up a way for us, as often as he sees good, against Satan's will, and in spite of his opposition. Paul accordingly says truly that God does not permit, although the hindrance comes from Satan.
John Calvin, Commentaries, on 2:17–20; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on 1 Thessalonians 2:9–11He 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. … 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.
Matthew Henry, Commentary on the Whole Bible, on 2:7–12; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on 1 Thessalonians 2:17In this verse we have a remarkable instance, not so much of the transient affections of holy grief, desire, or joy, as of that abiding tenderness, that loving temper, which is so apparent in all St. Paul's writings, towards those he styles his children in the faith. This is the more carefully to be observed, because the passions occasionally exercising themselves, and flowing like a torrent, in the apostle, are observable to every reader; whereas it requires a nicer attention to discern those calm standing tempers, that fixed posture of his soul, from whence the others only flow out, and which more peculiarly distinguish his character.
John Wesley, Explanatory Notes upon the New Testament, on 2:17; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.