Exegetical and Hermeneutical Commentary of 1 Thessalonians 2:6
Nor of men sought we glory, neither of you, nor [yet] of others, when we might have been burdensome, as the apostles of Christ.
6. nor of men sought we glory, neither of you, nor yet of others ] This clause continues 1Th 2:5, and is so construed in the R. V.: nor (were we found) seeking glory of men, neither from you, nor from others. “ Of men” points to the general source of such “glory,” indicating its character; “ from you,” &c., to the particular quarter whence, conceivably, it might have been sought.
The motive of ambition “that last infirmity of noble minds” rises above the selfishness just disclaimed; but it is just as warmly repudiated, for it is equally inconsistent with the single-mindedness of men devoted to the glory of God. Our Lord finds in superiority to human praise the mark of a sincere faith: “How can ye believe,” He asks, “which receive honour one of another, and the glory that cometh from the only God ye seek not?” (Joh 5:44).
when we might have been burdensome, as the apostles of Christ ] Lit., as apostles of Christ, without the definite article. St Paul is speaking for himself and Silas and Timothy; and the latter were not of the Apostles, but they were, in common with himself, “ apostles of Christ.”
“Apostle” signifies by derivation emissary, or envoy, one “sent out” by authority with some message or commission. The term was probably in current use amongst the Jews, when Jesus adopted it for His chosen Twelve. Bit it obtained in the early Church a wider application, concurrently with its stricter reference to the Twelve (including Paul, afterwards recognized as being of the same order, 1Co 9:1; Gal 1:1; Gal 1:17; Gal 2:7, &c.). Of this we have examples in Barnabas and Paul, Act 14:4; Act 14:14; Andronicus and Junias, “amongst the apostles,” Rom 16:7; Titus and others, “apostles of the churches,” 2Co 8:23; Judean emissaries, “false apostles,” 2Co 11:13; Epaphroditus, sent from the Philippian Church to Paul in prison at Rome, Php 2:25; also in Rev 2:2; Heb 3:1 (Christ Himself is “the Apostle,” being sent forth from God), Joh 13:16. In Joh 17:18; Joh 20:21 we find the fundamental idea of the word and the basis of its larger application: “As Thou didst send Me forth into the world, even so I have sent forth them.” In this more general use, apostle did not differ much from our word missionary. The title belonged to men who were sent out in Christ’s name by particular Churches either with a specific and limited mission, or with a general commission to preach the gospel as well as to those directly appointed by Jesus Himself and charged with His full authority. But after N.T. times the designation came to be reserved, with slight exceptions, to the Twelve and Paul. See Bishop Lightfoot’s detached note on the Name and Office of an Apostle in his Commentary on Galatians, pp. 92 ff.; and Huxtable’s very valuable Dissertation in the Pulpit Commentary on Galatians, pp. xxiii. 1. St Paul certainly possessed the lower apostleship (see Act 13:1-3), and there was no need for him in this letter to claim the higher, nor to distinguish himself from his missionary companions. His friend Luke puts the Apostle, in the early stage of his ministry, on a level with Barnabas (Act 14:4; Act 14:14). The time came when he was compelled to assume the highest Apostolic powers and to assert his equality with Peter and the Twelve (Gal 1:1; Galatians 2; 1Co 9:1-2; 1Co 15:7-11; 2Co 12:11-13; 2Co 13:3-10); but it was not yet.
“Burdensome” is lit. in (or in our idiom, of) weight an ambiguous phrase, whose sense is interpreted by 1Th 2:9: “that we might not burden any of you.” These “apostles of Christ” according to Paul’s maxim, “They which preach the gospel should live of the gospel” (1Co 9:14) might have claimed their maintenance from the Thessalonian Church. Had they been “seeking glory of men,” they would certainly have done so; it was both the easier and the more dignified course. “Weight” suggests the secondary sense of honour, glory: R. V. margin, claimed honour (comp. 2Co 4:17, “weight of glory”: weight and glory are one word in Hebrew). Not because they were apostles (as though this were a privilege peculiar to the name), but “as Christ’s apostles” sent on His errand, preaching His word: “so hath the Lord ordained” (1Co 9:14; Luk 10:7). We find that the Apostle, while in Thessalonica at this time, did receive help twice over from his Philippian friends, and gratefully remembered it (Php 4:15-16). So afterwards, at Corinth, he allowed contributions to be sent him “from Macedonia” (2Co 11:9).
Fuente: The Cambridge Bible for Schools and Colleges
Nor of men sought we glory – Or praise. The love of applause was not that which influenced them; see the notes on Col 1:10.
Neither of you, nor yet of others – Nowhere has this been our object The love of fame is not that which has influenced us. The particular idea in this verse seems to be that though they had uncommon advantages, as the apostles of Christ, for setting up a dominion or securing an ascendancy over others, yet they had not availed themselves of it. As an apostle of Christ; as appointed by him to found churches; as endowed with the power of working miracles, Paul had every advantage for securing authority over others, and turning it to the purposes of ambition or gain.
When we might have been burdensome – Margin, or, used authority. Some understand this as meaning that they might have demanded a support in virtue of their being apostles; others, as Calvin, and as it is in the margin, that they might have used authority, and have governed them wholly in that manner, exacting unqualified obedience. The Greek properly refers to that which is weighty – en barei – heavy, burdensome. Anything that weighs down or oppresses – as a burden, sorrow, or authority, would meet the sense of the Greek. It seems probable, from the context, that the apostle did not refer either to authority or to support exclusively, but may have included both. In their circumstances it might have been somewhat burden some for them to have maintained him and his fellowlaborers, though as an apostle he might have required it; compare 1Co 9:8-15. Rather than be oppressive in this respect, he had chosen to forego his right, and to maintain himself by his own labor. As an apostle also he might have exerted his authority, and might have made use of his great office for the purpose of placing himself at the head of churches, and giving them laws. But he chose to do nothing that would be a burden: he treated them with the gentleness with which a nurse cherishes her children (1Th 2:7), or a father his sons (1Th 2:11). and employed only the arts of persuasion; compare notes on 2Co 12:13-16.
As the apostles of Christ – Though the writer uses the word apostles here in the plural number, it is not certain that he means to apply it to Silas and Timothy. He often uses the plural number where he refers to himself only; and though Silas and Timothy are joined with him in this Epistle 1Th 1:1, yet it is evident that he writes the letter as if he were alone and that they had no part in the composition or the instructions. Timothy and Silas are associated with him for the mere purpose of salutation or kind remembrance. That this is so, is apparent from 1Th 3:1-13. In 1Th 3:1, Paul uses the plural term also. When we could no longer forbear, we thought it good to be left at Athens alone; compare 1Th 3:5. For this cause, when I could no longer forbear, I sent to know your faith. Neither Silas nor Timothy were apostles in the strict and proper sense, and there is no evidence that they had the authority which Paul here says might have been exerted by an apostle of Christ.
Fuente: Albert Barnes’ Notes on the Bible
Verse 6. Nor of men sought we glory] As we preached not for worldly gain, so we preached not for popular applause; we had what we sought for-the approbation of God, and the testimony of a good conscience.
When we might have been burdensome] They had a right to their maintenance while they devoted themselves wholly to the work of the Gospel for the sake of the people’s souls. Others understand the words , to be honourable; we sought no glory of you nor of others, though we were honourable as the apostles of Christ. cabod, in Hebrew, to which the Greek answers, signifies not only weight but glory; and in both these senses the apostle uses it, 2Co 4:17.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Nor of men sought we glory: this is the third vice he vindicates his ministry from. The word glory first signifies some excellency in any subject; secondly, this excellency as displaying and manifesting itself; thirdly, the opinion and esteem thereof in the minds of men, as the Greek word imports, and so taken in the text: we did not seek mens honour, high esteem, or applause; we sought them not in the inward bent of our thoughts, or the studies of our mind, nor in the outward course of our ministry and conversation, to form them so as to gain glory from men. Though honour and esteem was their due from men, yet they did not seek it. Honour is to follow men, men not to follow it. This Christ reproved in the scribes and Pharisees, that in their prayers, alms. fasting, affected habits, and titles, they sought the praise of men, Mat 6:1-34. How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? Joh 5:44. Every man ought, with reference to actions honourable and praiseworthy, and a good name is a blessing; but to seek honour, that is the evil. And as the apostle did not seek it himself, so he forbids it to others, Gal 5:26; Let us not be desirous of vain-glory, & c.; and notes some false teachers as guilty of it, 2Co 10:12. It is a vice directly opposite to humility, unbecoming a man as man, and highly dishonourable to God, and contrary to the gospel. The heathens cherished it as the spur to great achievements, it is one of Tullys rules for the institution of princes; but the Christian religion, that gives all glory to God, condemns it. And yet we may seek the vindication of our name, when thereby we may provide for the honour of the name of God, as the apostle Paul often did.
Neither of you, nor yet of others; he adds this to show that this was their general practice among others as well as these Thessalonians; they were not guilty of flattery, covetous designs, or seeking the glory of men among any churches, or in any place; their practice in their ministry was uniform, and in all places upright and sincere.
When we might have been burdensome, as the apostles of Christ; or, we were able to be in, or for, a burden, a Hebraism. By burden some understand authority: q.d. We might have used our ministerial authority more than we did, whereby to get greater honour and respect to our persons among you. And indeed all authority and honour have their weight and burden. Others by burden understand maintenance. And then he means, we might have been chargeable to you, according to the power given by Christ to his apostles to reap carnal things from them to whom they sowed spiritual things. And at the first sending them forth in Judea, it was so ordained by Christ, that they should be maintained at the peoples charge: see 1Co 9:1-27. But they were so far from covetousness, that they took not all that was their due, and what they might of their outward substance, and from seeking their own honour, that they did not use what authority they might to procure it among them; for they laboured with their hands night and day, that they might not be chargeable, 1Th 2:9; though they might have challenged not only maintenance, but honourable maintenance, 1Ti 5:17.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. Literally, “Nor of men(have we been found, 1Th 2:5)seeking glory.” The “of” here represents a differentGreek word from “of” in the clause “ofyou . . . of others.” ALFORDmakes the former (Greek, “ex“) express theabstract ground of the glory; the latter (apo) theconcrete object from which it was to come. The former means”originating from”; the latter means “on the part of.”Many teach heretical novelties, though not for fain, yet for “glory.”Paul and his associates were free even from this motive [GROTIUS],(Joh 5:44).
we might have beenburdensomethat is, by claiming maintenance (1Th 2:9;2Co 11:9; 2Co 12:16;2Th 3:8). As, however, “glory”precedes, as well as “covetousness,” the reference cannotbe restricted to the latter, though I think it is notexcluded. Translate, “when we might have borne heavilyupon you,” by pressing you with the weight of self-glorifyingauthority, and with the burden of our sustenance.Thus the antithesis is appropriate in the words following, “Butwe were gentle (the opposite of pressing weightily)among you” (1Th 2:7). Onweight being connected with authority, compare Note,see on 2Co 10:10, “His lettersare weighty” (1Co 4:21).ALFORD’S translation,which excludes reference to his right of claiming maintenance(“when we might have stood on our dignity“), seemsto me disproved by 1Th 2:9,which uses the same Greek word unequivocally for “chargeable.”Twice he received supplies from Philippi while at Thessalonica (Php4:16).
as the apostlesthatis, as being apostles.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Nor of men sought we glory,…. Honour, esteem, and popular applause; for though there is an honour that is due to the faithful ministers of the word, who are highly to be esteemed for their works’ sake, and as ministers of Christ, and stewards of the mysteries of God; and especially there was an honour and glory that belonged to the apostles of Christ as such, who were set in the highest office and place in the church; yet they did not seek after it as the Pharisees and false teachers did, who received honour one of another, and sought not that which comes from God only: but so did not the apostles; they took no steps this way to procure glory and esteem among men, but all the reverse; they preached doctrines which were not of men, nor according to men, nor agreeable to them; and these they delivered in a disagreeable way, not with enticing words of men’s wisdom, they did not seek to please men, but spoke and did everything that rendered them mean and despicable in their eyes; so that they looked upon them as the filth of the world, and the offscouring of all things: nor was this any disappointment to them, for to gain the favour of men was not their end and view; they did not seek for glory neither of the men of the world,
neither of you; the church at Thessalonica, and the inhabitants of that place:
nor yet of others; of other men, and churches elsewhere:
when we might have been burdensome, as the apostles of Christ: or “have used authority”, which was given them, though not for destruction, but for edification; put on a magisterial air, and made use of the apostolic rod; appeared with some severity and rigour, and so have commanded awe, respect, and reverence: or “have been in honour”; insisted upon being treated in an honourable way, as the apostles of Christ, his ambassadors, who were sent and came in his name, and represented his person; and therefore to be received as he himself; though the phrase may rather have regard to an honourable maintenance, as in 2Co 11:9 which as the apostles of Christ they might have required as their due, but they chose rather to relinquish their right, and labour with their own hands, that they might not be chargeable: and so “glory” in the former clause may mean the same, even great and glorious things for themselves, a maintenance answerable to their high character and office, which they did not seek; but were content with a poor pittance, and such as they could get with their own hand labour; in which sense the phrase, “double honour”, seems to be used in 1Ti 5:17 as appears by the reason given in the next verse.
Fuente: John Gill’s Exposition of the Entire Bible
Nor seeking glory of men ( ). “Upon the repudiation of covetousness follows naturally the repudiation of worldly ambition” (Milligan). See Acts 20:19; 2Cor 4:5; Eph 4:2. This third disclaimer is as strong as the other two. Paul and his associates had not tried to extract praise or glory out of () men.
Neither from you nor from others ( ‘ ‘ ). He widens the negation to include those outside of the church circles and changes the preposition from (out of) to (from).
When we might have been burdensome, as apostles of Christ ( ). Westcott and Hort put this clause in verse 7. Probably a concessive participle,
though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or “men of weight” as Moffatt suggests). Milligan suggests that Paul “plays here on the double sense of the phrase” like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy,
as Christ’s apostles , as missionaries clearly, whether in the technical sense or not (cf. Acts 14:4; Acts 14:14; 2Cor 8:23; 2Cor 11:13; Rom 16:7; Phil 2:25; Rev 2:2). They were entitled to pay as “Christ’s apostles” (cf. 1Thess 2:1; 2Cor 11:7), though they had not asked for it.
Fuente: Robertson’s Word Pictures in the New Testament
Of men [ ] . To extract glory from men.
When we might have been burdensome [ ] . Lit. being able to be in weight. The phrase ejn barei in weight is unique in N. T., and does not occur in LXX The better rendering here is to be in authority. Paul means that his position as an apostle would have warranted him in asserting authority or standing on his dignity, which he did not do. Barov weight, in the sense of influence, is found in late Greek. Paul ‘s Epistles were called weighty [] , 2Co 10:10 : others explain as referring to the apostolic right to exact pecuniary support. 18
Fuente: Vincent’s Word Studies in the New Testament
1) “Nor of men sought we glory” (oute zetountes eks anthropon doksan) “nor were we seeking glory from men”, when we were among you all, as taught of the Lord, Joh 5:41; Joh 5:44; Gal 1:10-11; Gal 6:14. They taught that all done should be to the glory of God, 1Co 10:31.
2) “Neither of you, nor yet of others:’ (oute aph humon oute ap’ allon) “neither from you nor from other (men)”, Php_3:8; because earthly glory of men is passing, transitory, like the grass, 1Pe 1:24.
3) “When we might have been burdensome” (dunamenoi en Barei einai) “When we might have been a weight, a burden, holding dignity of a divine calling and office; without impropriety; though they might have righteously claimed this respect and material support they humbly avoided it, 2Th 3:8-9; 1Co 9:12; 1Co 9:18; 2Co 12:14-18.
4) “As the apostles of Christ” (hos Christou apostoloi) “As apostles of Christ”; the elders that rule in word and doctrine, full time church and missionary servants, are worthy of honor and financial support, whether or not they contend for it, 1Co 9:7-15; 1Ti 5:17-18.
Fuente: Garner-Howes Baptist Commentary
6 ] When we might have exercised authority. Some interpret it— when we might have been burdensome, that is, might have loaded you with expense, but the connection requires that τὸ βαρὺ should be taken to mean authority. For Paul says that he was so far removed from vain pomp, from boasting, from arrogance, that he even waived his just claim, so far as the maintenance of authority was concerned. For inasmuch as he was an Apostle of Christ, he deserved to be received with a higher degree of respect, but he had refrained from all show of dignity, (523) as though he had been some minister of the common rank. From this it appears how far removed he was from haughtiness. (524)
(523) “ De toute apparence de preeminence et maieste;” — “From all appearance of preeminence and majesty.”
(524) “ De toute hautesse et presomption;” — “From all haughtiness and presumption.”
Fuente: Calvin’s Complete Commentary
Text (1Th. 2:6)
6 nor seeking glory of men, neither from you nor from others, when we might have claimed authority as apostles of Christ.
Translation and Paraphrase
6.
Neither (were we ever found) seeking glory from men, neither from you, nor from (any) others, though we have authority to be burdensome (and demand that you support us) as apostles of Christ.
Notes (1Th. 2:6)
1.
How hard men will strain to get glory and honor in this world! They will lie to get it. They will embezzle money so they can appear greater than they truly are. They will run down other people so that they themselves can appear better by contrast. But Paul did not even seek glory when he could have legitimately claimed it.
2.
What is this glory which Paul did not seek? The word naturally suggests honor and praise. Paul did not seek that type of glory. In this verse he denies the motive of ambition, as he denied the motive of covetousness in verse five.
Jesus said that He did not receive glory from men. Joh. 5:41. But those who opposed Jesus sought honor (glory) one of another. Joh. 5:44. He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. Joh. 7:18. Paul was that type of a man. He sought no glory from men, only from God.
3.
However, the word glory has another meaning, which is suggested by the context. (By context we mean the verses that go immediately before and after this verse.) The context suggests that the glory which Paul shunned was the financial gain that he might have obtained from his office and work.
4.
Thus the two meanings of glory are:
(1)
Honor and praise.
(2)
Financial rewards and support.
5.
Paul had every right to demand financial support from his converts, even if that required making himself burdensome to them. 1Co. 9:6-14. But Paul supported himself by his own labors, and did not collect support from them. This he did to impress upon them the sincerity of his intentions and message.
6.
There are three negatives (in 1Th. 2:5-6), each introduced by the Gr. conjunction oute, which we should notice:
(1)
Neither . . . used we flattering words.
(2)
Nor a cloke of covetousness.
(3)
Nor . . . sought we glory.
Can you make these same emphatic denials in describing your service to Christ?
Fuente: College Press Bible Study Textbook Series
(6) Gloryi.e., recognition of our splendid position, as in the phrase giving glory to God, i.e., recognising Him for what He is, Joh. 5:44. (Comp. Joh. 12:43; Rom. 2:29; 1Co. 4:5.)
Been burdensome.The marginal reading is on the whole preferable. The original is, might have been in weighti.e., have dealt heavily with you, in all the pomp of apostolic dignity, making people acknowledge our glory. Although, no doubt, one means of asserting their authority would have been to claim their maintenance from the Church (comp. 1Co. 9:1-6), more is meant than the mere obtaining of money.
Apostles of Christ.The title seems here to be bestowed on St. Silas and St. Timothy just as in Act. 14:14 upon St. Barnabas. As official dignity is here the point, it cannot simply (according to the etymology of the word) mean Christs missionaries, as we speak of the Apostle of England, &c., i.e., the earliest great preacher of the gospel there. The episcopal office (which St. Timothy, at any rate, held somewhat later) may perhaps be here ranked with the apostolate. Thus, in Gal. 1:19, St. James, the Bishop of Jerusalem, wears the title, though it is scarcely probable that he was one of the Twelve. Andronicus and Junias, in Rom. 16:7; Epaphroditus, in Php. 2:25 (where it is wrongly translated messenger, as also in 2Co. 8:23), are called Apostles. In 1Co. 12:28, Eph. 4:11, probably also in Eph. 2:20, Rev. 2:2, the first rank in the threefold ministry of the Church seems to be meant, for the reference is to the orderly Organisation of the Society. However, in our present passage it may conceivably be stretched to mean as an Apostle and his following. The definite article should be struck out.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6. Might have been burdensome Says Renan, in his “Life of Paul:” “Ten times he returns with pride to the detail, apparently childish, that he cost nothing to any one; that he has not eaten any one’s bread gratis; that he works night and day, like an artisan, although he might have done like other apostles, and lived from the altar.” But these ten repetitions were not to the same audience. They were statements of the same rule applied to various cases, the importance of which to his mission Paul knew better than Renan.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Th 2:6. When we might have been burdensome, The Apostle particularly refers to the right he had of being maintained at their charge. See 1Th 2:9. 2Co 11:9. 1Ti 5:18, and 1 Corinthians 9. Vitringa, however, would render it, when we could have taken much [authority] upon us.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Th 2:6 . Nor have the apostle and his associates had to do in the publication of the gospel with external honour and distinction . Comp. Joh 5:41 ; Joh 5:44 .
] sc. .
] emphatic. Oecumenius: ( sc. ) .
According to Schott and Bloomfield, the preposition refers to the direct and to the indirect origin, a distinction in our passage impossible, as is the general expression which is by divided into subordinate members, or specialized . See Winer, p. 365 [E. T. 512]. [34]
A new sentence is not to be begun with , so that either, with Flatt, would have to be supplied; or, with Calvin, Koppe, and others, . . . would have to be considered as the protasis, and (1Th 2:7 ) as the apodosis belonging to it; or, with Hofmann, as an exclamatory interruption of the discourse in its progress, distinctions chiefly occasioned by the misunderstanding of . But is subordinate to ( sc. ) and limits it, on account of which it is inappropriate to enclose , with Schttgen and Griesbach, in a parenthesis. The meaning is: Also in our entrance to you our motive was not in anywise to be honoured or distinguished by men, although we certainly might have demanded external honour. Theodoret, Musculus, Camerarius, Estius, Beza, Grotius, Calixtus, Calovius, Clericus, Turretin, Whitby, Baumgarten, Koppe, Flatt, Ewald, Hofmann, and others take in the sense of being burdensome ( sc. by a demand of maintenance from the church), and thus equivalent to ( 1Th 2:9 ; 2Th 3:8 ; and , 2Co 12:16 ; comp. , 2Co 11:9 ); but this is an arbitrary assumption from 1Th 2:9 arbitrary, because and must correspond; but in the first half of 1Th 2:6 Paul’s custom of not suffering himself to be supported by the church, but gaining his maintenance by working with his own hands, is not indicated by a single syllable. On account of this correspondence of with , the explanation of Lipsius ( Stud. u. Krit. 1854, 4, p. 912) is wholly untenable: “As the apostles of Christ we did not at all need glory among men, but were rather in a position to endure trouble and burden, that is, to endure with equanimity persecutions and trials of all kinds which men inflict upon us,” not to mention that the idea of “not at all needing,” and the emphatic “rather,” are first arbitrarily interpolated. Heinsius, after the example of Piscator (who, however, wavers), understands of severitas apostolica: Se igitur, , quum severitatem exercere apostolicam posset, lenem fuisse, eo fere modo, quo , 1Co 4:21 , opponit. But thus and will be erroneously opposed to each other. (See on 1Th 2:7 .) , heaviness, weight, occurs even among classical writers, as the Latin gravitas , in the sense of distinction, dignity (see Wesseling, ad Diodor. Sicul. IV. 61). accordingly means to be of weight, to be of importance, i.e. to be deserving of outward honour and distinction. Thus Chrysostom, Oecumenius and Theophylact (both, however, undecidedly), Ambrosiaster, Erasmus, Calvin, Hunnius, Wolf, Moldenhauer, Pelt, Schott, Olshausen, de Wette, Koch, Bisping, Alford, Auberlen, and others.
Paul annexes the justification of such an by the words ] i.e. not sicut apostoli alii faciunt (1Co 9:6 ; Grotius), but in virtue of our character as the apostles of Christ. is, however, to be used in its wider sense, as Paul not only speaks of himself, but also of Silvanus and Timotheus, as in Act 14:14 .
[34] If a distinction between the two prepositions is to be assumed, we can only say, with Bouman ( Charact. theolog. I. p. 78): “ universe est , quae humanam originem habet, ex hominibus exsistit: , quae singulatim a vobis, vestro ab ore manat ac proficiscitur;” or, with Alford, “ belongs to the abstract ground of the , to the concrete object , from which it was in each case to accrue.”
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
6 Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ.
Ver. 6. Nor of men sought we glory ] Theologus gloriae dicit malum bonum, et bonum malum (saith Luther), Theologus crucis dicit id quod res est: A vain glorious preacher calleth good evil, and evil good, &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6 .] belongs to above.
, emphatic: . . c. The real distinction here between and seems to be, that belongs more to the abstract ground of the , to the concrete object from which it was in each case to accrue. This is strictly correct, not, as Ellic., who has misunderstood my distinction, ‘artificial and precarious:’ nor is it ever safe to assume identity of meaning, in St. Paul’s style, of different prepositions, except where the form of the sentence absolutely requires it. The glory which they sought was not at all to come out of human sources, whether actually from the Thessalonians or from any others.
] though we had the power .
] Thdrt., Est., Grot., Calov., all., refer this to . mentioned above, and understand it of using the power of living by the gospel, which St. Paul, &c. might have done, but did not: so , 1Th 2:9 ; 2Th 3:8 ; , 2Co 12:16 ; , ib. 2Co 11:9 . But the words are separated from the by the new idea beginning at , to which, and not to the former clause, this is subordinated. I therefore take them with Chrys. (c., Thl., undecided), Ambrst., Erasm., Calv., &c., Olsh., De W., Ln., as equivalent to , , . Chr.
is used of importance, dignity, ‘ weight ,’ as we say: e.g. Diod. Sic. iv. 61, , , , . , and in this sense St. Paul’s Epistles were called , 2Co 10:10 . Cf. also , where however is used sensu proprio , as opposed to , 2Co 4:17 . Render therefore, when we might have stood on our dignity . Heins., Pisc., Hamm., understand the words of ecclesiastical censures ‘quum severitatem exercere apostolicam posset,’ and oppose them to . below: but see there.
. . ] not: ‘ as the other Apostles ’ (Grot., Pelt, referring to 1Co 9:5 , but ungrammatical), but as (being) Apostles of Christ . It is simpler to take here in its wider sense, than to limit the sentence to St. Paul alone.
Fuente: Henry Alford’s Greek Testament
1Th 2:6 . To put a full stop after , and begin a new sentence with (so e.g. , Vulgate, Calvin, Koppe, Weizscker, H. J. Gibbins, Exp. Ti. , xiv. 527), introduces an awkward asyndeton, makes follow a concessive participle very awkwardly, and is unnecessary for the sense.
Fuente: The Expositors Greek Testament by Robertson
Nor. Greek. oute.
sought we = seeking.
glory. See p. 1511.
others. App-124.
when, &c. = though able to be.
burdensome. Literally in (Greek. en) a burden, i.e. for a burden. Greek. baros. See Act 15:28. Compare 1Th 2:9.
apostles. App-189.
Christ. App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
6.] belongs to above.
, emphatic: . . c. The real distinction here between and seems to be, that belongs more to the abstract ground of the , to the concrete object from which it was in each case to accrue. This is strictly correct, not, as Ellic., who has misunderstood my distinction, artificial and precarious: nor is it ever safe to assume identity of meaning, in St. Pauls style, of different prepositions, except where the form of the sentence absolutely requires it. The glory which they sought was not at all to come out of human sources, whether actually from the Thessalonians or from any others.
] though we had the power.
] Thdrt., Est., Grot., Calov., all., refer this to . mentioned above, and understand it of using the power of living by the gospel, which St. Paul, &c. might have done, but did not: so , 1Th 2:9; 2Th 3:8; , 2Co 12:16; , ib. 2Co 11:9. But the words are separated from the by the new idea beginning at , to which, and not to the former clause, this is subordinated. I therefore take them with Chrys. (c., Thl., undecided), Ambrst., Erasm., Calv., &c., Olsh., De W., Ln.,-as equivalent to – , , . Chr.
is used of importance, dignity,-weight, as we say: e.g. Diod. Sic. iv. 61, , , , . , and in this sense St. Pauls Epistles were called , 2Co 10:10. Cf. also , where however is used sensu proprio, as opposed to , 2Co 4:17. Render therefore, when we might have stood on our dignity. Heins., Pisc., Hamm., understand the words of ecclesiastical censures-quum severitatem exercere apostolicam posset,-and oppose them to . below: but see there.
. .] not: as the other Apostles (Grot., Pelt, referring to 1Co 9:5, but ungrammatical), but as (being) Apostles of Christ. It is simpler to take here in its wider sense, than to limit the sentence to St. Paul alone.
Fuente: The Greek Testament
1Th 2:6. , from others) those, to wit, who would have admired us, if we had treated you more haughtily.-) when we might have, although we might have.- , [Engl. Vers. been burdensome] been in honour and authority) , weight, dignity, authority; the splendour which the majesty of the Lord communicates to His ambassador. , glory, in the preceding verse, is nearly akin to it; comp. , 2Co 4:17. Brightness produces a weighty or powerful effect (gravis) on the sight, as a weight upon the sense of touch, and a loud sound on the hearing; and hence such things are said to be borne or not to be borne,[5] Heb 12:20. The conjugate, , presently occurs, 1Th 2:9. Both ideas, weight [authority], and a burden, must be included. But the apostles refrained from both.
[5] , they were not able to bear, properly said of a weight.-ED.
Fuente: Gnomon of the New Testament
1Th 2:6
nor seeking glory of men,-He did not seek a high and honorable position in the midst of these nor yet of others. So guarded was he in this matter that he did not even use the power he might have to be supported as an apostle of Jesus Christ. Jesus, in sending out his apostles, told them to carry nothing with them, that the laborer is worthy of his hire. (Luk 10:7.)
neither from you nor from others, when we might have claimed authority as apostles of Christ.-He did not use this right to live of the gospel lest he should be burdensome to them as an apostle of Christ.
Fuente: Old and New Testaments Restoration Commentary
of men: Est 1:4, Est 5:11, Pro 25:27, Dan 4:30, Joh 5:41, Joh 5:44, Joh 7:18, Joh 12:43, Gal 1:10, Gal 5:26, Gal 6:13, 1Ti 5:17
when: 1Th 2:9, 1Co 9:4, 1Co 9:6, 1Co 9:12-18, 2Co 10:1, 2Co 10:2, 2Co 10:10, 2Co 10:11, 2Co 13:10, Phm 1:8, Phm 1:9
been burdensome: or, used authority, 1Co 11:9, 1Co 12:13-15, 1Th 3:8, 1Th 3:9
as the: 1Co 9:1, 1Co 9:2, 1Co 9:4-6
Reciprocal: Neh 5:16 – neither bought Psa 131:1 – my heart Mat 6:2 – glory Act 28:10 – honoured 1Co 9:18 – when 2Co 4:5 – we 2Co 11:9 – burdensome 2Co 12:14 – for I 1Th 2:3 – General 2Th 3:9 – Not 1Ti 5:3 – Honour
Fuente: The Treasury of Scripture Knowledge
1Th 2:6. Paul did not seek the praise of men when he was preaching the Gospel among them. This was true, whether he was with the Thessalonians or with others. When we might have been burdensome as the apostles of Christ. Paul could have used his authority as an apostle, but he did not burden them for his own advantage.
Fuente: Combined Bible Commentary
1Th 2:6. Nor of men sought we glory. It was natural for persons who could not believe in any motives more disinterested than those which commonly animate men, to refer Pauls conduct to that which undoubtedly does produce many of the greatest actionsviz., love of glory and power, of pre-eminence. His Epistles show that he frequently felt it incumbent on him to clear himself from these misconstructions. He does so here, by reminding the Thessalonians that he had not taken the position he might among them.
We might have been burdensome as the apostles of Christ. We might have stood upon the dignity of our office, and have required those acknowledgments, in respect, submission, and pecuniary aid, which are fairly due to the apostles of Christ. In the other passages in which Paul speaks of not being burdensome to his converts, he means that he did not lay on them the burden of maintaining him; but here he primarily refers to his not having exacted the submission which he might have demanded. This is shown as well by what precedes as by the following verse; but the idea that he did not stand upon his office involves the idea that he did not demand to be supported by his disciples, and accordingly in 1Th 2:9 he passes to this thought. He might have allowed respect to be shown him in the form of providing for his daily wants; but he did not seek such or any glory.
Fuente: A Popular Commentary on the New Testament
nor seeking glory of men, neither from you nor from others, when we might have claimed authority as apostles of Christ. [As the apostle had not preached for money, neither had he preached for fame. Though he might have stood upon his dignity, and magnified his office as an ambassador of God, yet he had not done even this. He had not preached the gospel because he held high office in the kingdom, and so would be exalted by its enlargement; but he had preached to save souls. Not only at Thessalonica had he done this, but everywhere else.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 6
We might have been burdensome; we might have expected of you supplies for our wants.
Fuente: Abbott’s Illustrated New Testament
2:6 {5} Nor of men sought we glory, neither of you, nor [yet] of others, when we might have been {e} burdensome, as the apostles of Christ.
(5) To submit himself even to the basest, to win them, and to avoid all pride.
(e) When I might lawfully have lived upon the expenses of the churches.