1 Thessalonians 2:7
Verse
Context
Paul’s Ministry
6Nor did we seek praise from you or from anyone else, although as apostles of Christ we had authority to demand it. 7On the contrary, we were gentle among you, like a nursing mother caring for her children.8We cared so deeply that we were delighted to share with you not only the gospel of God, but our own lives as well. That is how beloved you have become to us.
Sermons
Jim CymbalaJim CymbalaJim CymbalaJim Cymbala
George Verwer
John Nelson DarbySummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
2:7 we were like children: Some manuscripts read we were gentle. Paul and his associates did not wield their apostolic authority to make demands (cp. Matt 20:25-28).
1 Thessalonians 2:7
Paul’s Ministry
6Nor did we seek praise from you or from anyone else, although as apostles of Christ we had authority to demand it. 7On the contrary, we were gentle among you, like a nursing mother caring for her children.8We cared so deeply that we were delighted to share with you not only the gospel of God, but our own lives as well. That is how beloved you have become to us.
- Scripture
- Sermons
- Commentary
A Passion for Prayer
By Jim Cymbala6.0K1:02:351TH 2:7This sermon emphasizes the importance of having a heart filled with God's love and compassion in ministry. It shares powerful testimonies of transformation and the need for leaders to have a genuine love for people, seeing them as God sees them. The message highlights the significance of the message of the gospel, the methodology of being led by the Holy Spirit, and the powerful motivation of love that Paul exemplified in his ministry.
The Anointing of God
By Jim Cymbala2.6K55:261TH 2:7This sermon emphasizes the importance of genuine love, compassion, and sensitivity in ministry, highlighting the need for pastors to have a heart of love for their congregation and those in need. It shares personal stories of transformation and conviction, illustrating the power of God's love to change lives and the necessity of being led by the Holy Spirit in ministry.
Book of Acts Series - Part 24 | Another King
By Jim Cymbala87135:28Book Of Acts1TH 2:7In this sermon, the speaker emphasizes the importance of believers being filled with the love of God. He uses the analogy of a mother tenderly caring for her newborn baby to illustrate the kind of love and compassion believers should have towards others. The speaker also acknowledges that not everyone will believe in the gospel and that sharing the message of Jesus can sometimes lead to opposition and persecution. He highlights the transformative power of the gospel by describing how some individuals who were living destructive lives find peace and acceptance in Christ, but face resistance from their families and society. The sermon concludes by mentioning the occurrence of both revival and riots when the gospel is preached.
The Love Factor
By Jim Cymbala73930:33Love1TH 2:7In this sermon, the speaker reflects on his experiences of preaching the word of God with passion and love. He describes the emotional energy and exhaustion that comes with preaching with all his heart. The speaker emphasizes the importance of genuine love and care for the congregation, comparing it to a mother gently feeding her newborn child. He also mentions the success of this kind of preaching, which goes beyond clever communication and focuses on the speaker's deep love for the people. The sermon concludes with the speaker sharing a personal anecdote about a busy Easter day, highlighting the emotional toll of preaching and the impact it has on the congregation.
Major Misunderstanding the Girls Have - I
By George Verwer6781:01:00PRO 14:1PRO 31:101CO 7:34EPH 5:221TH 2:71TI 5:14TIT 2:3In this sermon, the speaker addresses the question of what women can do in the context of spreading the gospel. They emphasize the importance of believing in the work of raising awareness for the gospel and the impact it can have on the lives of millions of women in India. The speaker also discusses the societal challenges that women face, including the destruction of feminism and the suppression of women's feelings. They encourage studying revolution and balance, as well as understanding the diverse range of women that God has created. The sermon concludes by highlighting the need for women to overcome obstacles and not rely solely on male leadership.
Qualities That Measure Spiritual Maturity - Part 5 - Forgiveness and Contentment
By Phil Beach Jr.211:00:35ContentmentForgivenessMAT 6:12MAT 6:24MRK 11:25LUK 17:31CO 13:4EPH 4:32COL 3:131TH 2:71TI 6:6HEB 13:5Phil Beach Jr. emphasizes the qualities of forgiveness and contentment as essential measures of spiritual maturity. He explains that true maturity involves a willingness to forgive others without exceptions, reflecting the forgiveness we receive from God. Additionally, he highlights the importance of being content with what we have, warning against the dangers of covetousness and the pursuit of material wealth. Beach encourages believers to seek a deeper relationship with Christ, which fosters these qualities and leads to true spiritual growth. He concludes by inviting the congregation to reflect on their own lives and seek God's guidance in these areas.
Funeral of Augustus James Clarke, a 13 Year Old Boy
By John Nelson Darby0Spiritual RelationshipsHope in Christ1TH 2:7John Nelson Darby reflects on the funeral of Augustus James Clarke, emphasizing that while death severs natural ties, it cannot touch the spiritual relationships formed in Christ. He draws parallels with the Apostle Paul's relationship with the Thessalonians, illustrating how new affections and ties in Christ remain unbroken despite physical separation. Darby reassures the mourners that death, while painful, ultimately leads to a fuller expression of these divine affections in the presence of the Lord. He encourages the congregation to find hope in the resurrection and the coming of Christ, where all relationships will be perfected. The message highlights the enduring nature of spiritual bonds and the hope of glory that awaits believers.
St. Paul's Love to His Enemies Perfect in Kind.
By Daniel Steele0DEU 30:6MAT 5:43ROM 9:11CO 9:222CO 12:15EPH 5:25PHP 1:8COL 1:241TH 2:71TI 2:1Daniel Steele preaches on the concept of Christian perfection, emphasizing that love for one's enemies is the essence and evidence of Christian perfection, as demonstrated by Paul's sacrificial love towards his foes, even to the point of being willing to give up his own life for them. Paul's love reflects divine love, walking the earth incarnated in human form, and exemplifying perfect love by surrendering his life for others. His universal love extends to enemies, fellow believers, spiritual infants, backsliders, and even strangers, showcasing a selfless and sacrificial love that mirrors Christ's love for the church.
Leadership and Ministry (Judges 5:2)
By T. Austin-Sparks0LeadershipDivine OrderEXO 17:9DEU 33:16JDG 5:2MAT 20:26ROM 12:81CO 12:28EPH 4:111TH 2:7HEB 13:171PE 5:2T. Austin-Sparks emphasizes the critical role of leadership in both spiritual and practical realms, asserting that effective leadership is essential for overcoming challenges and guiding communities towards their divine purpose. He highlights that true leaders are chosen by God, not merely by human qualifications, and they often face significant opposition and personal struggles. The sermon draws on biblical examples, particularly Moses and Joshua, to illustrate the qualities of spiritual leadership, including humility, courage, and a deep connection with God. Sparks also discusses the importance of inspiration in leadership, as exemplified by Deborah, who, despite being a woman in a traditionally male role, inspired others through her prophetic insight and maternal concern for her people. Ultimately, the message calls for recognizing and embracing the divine order of leadership within the Church.
(A Spiritual Leader) 1. Called by God
By Zac Poonen01TH 2:7Zac Poonen emphasizes the importance of being called by God to serve as a spiritual leader, rather than pursuing it as a profession for personal gain. He contrasts the dedication of a mother to her child with that of a nurse to illustrate the difference between a calling and a profession in ministry. Poonen shares his personal experience of being called by God and highlights the unwavering commitment and trust in God's provision that comes with answering that call.
Contending Biblically 3
By Anton Bosch0PSA 127:1PRO 3:5JHN 19:11GAL 5:23GAL 6:1EPH 6:121TH 2:71TI 3:22TI 2:23TIT 3:1Anton Bosch emphasizes the importance of following the clear command in 2 Timothy 2:23-26 to avoid disputes, be gentle to all, and be patient when correcting others' doctrine. He highlights the need for humility, meekness, and the ability to teach when dealing with those in error, stressing that only God can grant repentance and lead individuals to acknowledge the truth. Bosch cautions against pride, arrogance, and a critical spirit, urging believers to approach correction with compassion, mercy, and a heart of brokenness.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
2:7 we were like children: Some manuscripts read we were gentle. Paul and his associates did not wield their apostolic authority to make demands (cp. Matt 20:25-28).