1 Thessalonians 2:1–8

I beg you, in all this recall to your mind what I believe you must never forget: "All who would live godly in Christ suffer persecution." And with regard to this I confidently say that you would live less godly if you suffered less persecution. For let us hear what else the same teacher of the Gentiles says to his disciples. "You yourselves know, brothers, how we came to you; we did not come in vain, for we had already suffered and been shamefully treated." My most sweet son, the holy preacher declared that his coming to the Thessalonians would have accomplished nothing if he had not been shamefully treated.… On the basis of Paul's example be even more disciplined in the midst of adverse circumstances. In this way adversity itself may increase significantly your desire for the love of God and your earnestness in good works. Similarly, the seeds planted for a future harvest germinate more fruitfully if they are covered over with frost. Likewise fire is increased by blowing on it that it may grow greater.

"For yourselves, brethren, know our entering in unto you, that it hath not been found vain: but having suffered before, and been shamefully entreated, as ye know, at Philippi, we waxed bold in our God to speak unto you the Gospel of God in much conflict."

Great indeed were your actions also, but yet neither did we have recourse to human speech. But what he says above, that also he repeats here, that from both sides is shown what was the nature of the Preaching, from the miracles, and from the resolution of the preachers, and from the zeal and fervor of those who received it. "For yourselves," he says, "know our entering in unto you, that it hath not been found vain," that is, that it was not according to man, nor of any common kind. For being fresh from great dangers, and deaths, and stripes, we immediately fell into dangers. "But," he says, "having suffered before, and been shamefully entreated; as ye know, at Philippi, we waxed bold in our God." Do you see how again he refers the whole to God? "To speak unto you," says he, "the Gospel of God in much conflict." It is not possible to say, that there indeed we were in danger, but here we are not; yourselves also know, how great was the danger, with how much contention we were among you. Which also he says in his Epistle to the Corinthians; "And I was with you in weakness," and in labor, "and in fear, and in much trembling." (1 Cor. ii. 3)

thus it was gentle and of good nature, yet it was very sincere.

Great, says the apostle, are your struggles; but we also did not employ a merely human word, and our entrance was not without effect, that is, without dangers and trials, and in general without hardships. For, as has been said many times, dangers strengthen faith; without them it would be in vain.

Before, Paul commended the Thessalonians for having received God's word amid tribulations; now he praises them because they did not fall away as a result of difficulties; in mentioning this he does three things. First, he recalls their troubles; secondly, Paul points out the kind of remedy he applied to them (3:1), thirdly, the reason for the praise is given (3:8).

Paul said before that everybody talks about them and about the role of the Apostle in their conversion. So Paul first treats of his visit; secondly, of their conversion (3:13). In treating the first point Paul does three things. First, he recalls the perseverance which he had maintained before he came to them; secondly, he recalls the sound character of the doctrine with which he converted them (2:3); thirdly, he recalls the genuine quality of his dialogue with the converts (2:10). Again, Paul divides the first point into two parts. First, he mentions the hardships which he had endured before he came to them; secondly, how he did not lose his confidence as a result of these hardships (2:2).

He remarks then: I say that other believers are telling of our visit to you, which you are familiar with, for it was not in vain, in the sense of not worry-free, but rather arduous in the face of many hardships. Or perhaps, not in vain, in the sense of not inconsequential but rather rewarding: "The earth was without form and void" (Gen. 1:2). Or not in vain, meaning not transitory but rather enduring. "I did not run in vain or labor in vain" (Phil. 2:16).

that is from painful beatings. at Philippi Which is a city of Macedonia.

Having escaped dangers in Philippi, we again fell into other dangers among you. See how once more he ascribes everything to God, having said: "we were bold in our God," that is, emboldened by Him.

But we had already suffered bodily trials: "Good sense makes a man slow to anger" (Prov. 19:11): "Vigorous and sturdy shall they be, declaring how just is the Lord" (Ps. 92:15). In addition to this, Paul suffered spiritual trials because of injuries in Philippi, where he endured insults because of the cure of the possessed woman. This city was in Macedonia. In spite of all this his confidence in his preaching was not diminished: "God is my salvation; I will trust, and will not be afraid" (Is. 12:2); rather it proved itself in preaching to you the gospel of God in the face of great opposition for your conversion: "He who presides, gives aid with zeal, with carefulness" (Rom. 12:8). "And, apart from other things, there is the daily pressure upon me of my anxiety for all the churches" (2 Cor. 11:28).

For Paul's work found its source in power, mighty power, power that surpassed mere human diligence. For Paul brought three qualifications to the preaching of the word: a fervent and adventurous zeal, a soul ready to undergo any possible hardship and the combination of knowledge and wisdom. Even with Paul's love of the difficult task, his blameless life would have accomplished little had he not also received the power of the Spirit. Examine the matter from Paul's own words: "That our ministry not be blamed." And again, "For our exhortation is not founded on error, nor uncleanness, nor guile nor hidden under a cloke of covetousness." Thus you have seen his blamelessness. And again, "For we aim at what is honorable, not only in the sight of the Lord but also in the sight of men." … Without this, Paul's work would have been impossible. People were not converted because of Paul's miracles; no, it was not the miracles that produced faith, nor did Paul base his high calling upon the miraculous but upon other grounds: a man must be irreproachable in conduct, prudent and discreet in his dealings with others, regardless of the dangers involved, and apt to teach. These were the qualifications that enabled Paul to reach his goal.

"For our exhortation is not of error nor of uncleanness, nor in guile: but even as we have been approved of God to be entrusted with the Gospel, so we speak; not as pleasing men, but God which proveth our hearts."

Do you see that, as I said, from their perseverance he makes a proof that the Preaching is divine? For, if it were not so, if it were a deceit, we should not have endured so many dangers, which allowed us not even to take breath. You were in tribulation, we were in tribulation. What then was it? Unless somewhat of things future had excited us, unless we had been persuaded that there is a good hope, we should not have been filled with the more alacrity by suffering. For who would have chosen for the sake of what we have here to endure so many sufferings, and to live a life of anxiety, and full of dangers? For whom would they persuade? For are not these things of themselves enough to trouble the disciples, when they see their teachers in dangers? But this was not your case.

"For our exhortation," that is, our teaching, "is not of error." The matter, he says, is not guile nor deceit, that we should give it up. It is not for things abominable, as the tricks of jugglers and sorcerers. "And of uncleanness," says he, "nor in guile," nor for any insurrection. "But even as we have been approved of God to be entrusted with the Gospel, so we speak, not as pleasing men, but God." Do you see, that it is not vainglory? "But God," he says, "which proveth our hearts." We do nothing for the sake of pleasing men, he says. For on whose account should we do these things? Then having praised them, he says, Not as wishing to please men, nor seeking the honors that are from men, he adds, "But as we have been approved of God to be entrusted with the Gospel." Unless He had seen that we were free from every worldly consideration, He would not have chosen us. As therefore He approved us, such we remain, as having been "approved of God." Whence did he approve us, and entrust us with the Gospel? We appeared to God approved, so we remain. It is a proof of our virtue, that we are entrusted with the Gospel; if there had been anything bad in us, God would not have approved us. But the expression that He approved us, does not here imply search. But what we do upon proving, that he does without proving. That is, as he found us proof, and trusted us, so we speak; as it is reasonable that those should, who are approved and entrusted to be worthy of the Gospel, so we speak, "not as pleasing men," that is, not on your account do we do all these things.

For our exhortation that is concerning the first things we taught.

was not in error just like the teachings of the Epicureans, which at that thrived, as we see in Acts 17:18.

Challenge me to front the apostolic line of battle; look at his Epistles: they all keep guard in defence of modesty, of chastity, of sanctity; they all aim their missiles against the interests of luxury, and lasciviousness, and lust. What, in short, does he write to the Thessalonians withal? "For our consolation (originated) not of seduction, nor of impurity: "and, "This is the will of God, your sanctification, that ye abstain from fornication; that each one know how to possess his vessel in sanctification and honour, not in the lust of concupiscence, as (do) the nations which are ignorant of God.

That is, our teaching is not a deception. For deceivers do not subject themselves to dangers, but rather indulge in luxury; I, however, subjected myself to dangers. From this, therefore, it is clear that my teaching does not deceive, and that it is not for human affairs that I take dangers upon myself, but for divine and immutable ones.

I do not teach anything impure, as magi and sorcerers teach.

Not the pursuit of rebellions and revolutions, as the followers of Theudas do.

Then when he says: for our appeal does not spring from error, he shows the sound character of his preaching; and in showing this, Paul does two things. First, he exhibits the sound character of his doctrine; secondly, he explains certain matters he had remarked upon (2:4). In treating the first point, Paul does two things. First, he rules out the possibility of error in the doctrine; secondly, he imputes integrity to his doctrine (2:4).

A doctrine, however, may become corrupt either because of the matter taught or because of the teacher's intention. In relation to the first point, a doctrine may be corrupted in two ways: through error, for example, to teach that salvation is through Christ according to the Law: "Evil men and imposters will go on from bad to worse, deceivers and deceived" (2 Tim. 3:13). So Paul remarks, our appeal does not spring, like that of some, from error. Or the corruption may occur through adulteration, as is the case with those saying that one should indulge in pleasures. This teaching is derived from a certain Nicolaus who permitted promiscuous marriages and even gave his wife to others. So Paul adds, or uncleanness: "But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess and is teaching and beguiling my servants to practice immorality and to eat food sacrificed to idols" (Rev. 2:20). "Is there any wrong on my tongue?" (Job 6:30).

Furthermore, his preaching is not with guile as it is with some who, though speaking the truth, nevertheless have a false intention; for they do not will the development of their listeners nor the honor of God, but they desire their own honor; and against this Paul says: nor with guile. "Their tongue is a deadly arrow; it speaks deceitfully" (Jer. 9:8).

Therefore, our good Master has taught us by his apostle not to live right and to do right in order to be praised by men, that is, not to make the praise of men our motive for doing right, yet for the sake of men we are to seek what is worthy of praise. Even when good men are praised, the benefit falls more on those who praise than on those who are praised. For, as far as the latter are concerned, it is enough for them that they are good. But the former, whose advantage it is to imitate the good, are to praise the good because they give evidence that those whom they praise sincerely are pleasing to them. Thus the apostle says in a certain passage: "If I pleased men, I should not be the servant of Christ." In another passage he says: "Please all men in all things as I also in all things please all men," but he gives the reason: "not seeking that which is profitable to myself but to many that they may be saved."

But the perfect man, out of love, "beareth all things, endureth all things," "as not pleasing man, but God." Although praise follows him as a consequence, it is not for his own advantage, but for the imitation and benefit of those who praise him.

In all good works, be careful lest you be stirred by desire for human praise. You ought to be praised in your good works, but insofar as you do them, you ought not to expect human praises. The human tongue may praise you, but desire praise from God alone. And thus it may come about that while you do not seek human praise, God may be praised in your deeds. Recall how much the Lord forbids us to do our righteous works to garner human praise, saying, "take care not to perform righteous deeds in order that people may see them; otherwise, you will have no recompense from your heavenly Father." Therefore, when he says that we should look out lest we do our righteous deeds before human beings, that we may be seen by them, and again he commands that our light shine before human beings, is he not commanding contrary things? Certainly not, but he commands that good deeds be done in such a way that we wish, not that we ourselves but that God be praised in our works. For the apostle too avoided human glory in his works but sought God's glory. So he says, writing to the Thessalonians, "Nor, indeed, did we ever appear with flattering speech, as you know, or with a pretext for greed—God is witness—nor did we seek praise from human beings, either from you or from others."

Through prayer to God I have obtained the privilege of seeing your most worthy faces, and have even been granted more than I requested; for I hope as a prisoner in Christ Jesus to salute you, if indeed it be the will of God that I be thought worthy of attaining unto the end. For the beginning has been well ordered, if I may obtain grace to cling to my lot without hindrance unto the end. For I am afraid of your love, lest it should do me an injury. For it is easy for you to accomplish what you please; but it is difficult for me to attain to God, if ye spare me. For it is not my desire to act towards you as a man-pleaser, but as pleasing God, even as also ye please Him. For neither shall I ever have such [another] opportunity of attaining to God; nor will ye, if ye shall now be silent, ever be entitled to the honour of a better work. For if ye are silent concerning me, I shall become God's; but if you show your love to my flesh, I shall again have to run my race. Pray, then, do not seek to confer any greater favour upon me than that I be sacrificed to God while the altar is still prepared; that, being gathered together in love, ye may sing praise to the Father, through Christ Jesus, that God has deemed me, the bishop of Syria, worthy to be sent for from the east unto the west. It is good to set from the world unto God, that I may rise again to Him.

so that the Gospel would be entrusted to us: As trustworthy servants. Gospel: That is, the preaching of the Gospel. so also did we speak: That is to proclaim accurately. Striving to please God, and not men.

God, he says, deemed us worthy and chose us to entrust to us the Gospel: He would not have chosen us if He had not recognized us as worthy. Therefore we also remain as worthy as we were chosen by Him to be for so great a preaching.

That is, we do all this not in order to please you, but desiring to please God, Who tests the secrets (for this is what δοκιμάζειν now means), or because He comprehends the hearts and gives crowns. No deceiver, cunning, or impious person can please Him.

Thus his preaching is not tainted, but rather sound. But something is sound because it serves its nature. As a result, preaching is sound when someone teaches in that manner in which Christ taught; and so Paul says, but just as we have been approved, that is, in that manner and with that intention with which God chose and approved us for the preaching of the gospel, so we speak. "I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised" (Gal. 2:7). "For he is a chosen instrument of mine to carry my name before the Gentiles and kings and the sons of Israel" (Acts 9:15).

Then when Paul says, not to please men, he shows that his preaching is not meant to be deceptive. First, by ruling out the manner in which it might appear to be misleading; secondly, by making this point evident through a sign (2:5); thirdly, he shows the same thing by reason of a causal consideration (2:5b).

In elaborating the first point Paul says: My preaching is not of such a nature that it is ultimately pleasing to men. "God has scattered the bones of those who please men" (Ps. 52:6). "If I were still pleasing men, I should not be a servant of Christ" (Gal. 1:10). Sometimes, however, Paul and his companions sought to please men for the sake of God's glory, so that their preaching might be more fruitful, as is remarked in 1 Cor. (10:33): "Just as I try to please all men in everything I do, not seeking my own advantage, but that of many, that they may be saved." But to please God who tests our hearts: "All the ways of a man are pure in his own eyes" (Prov. 16:2). A sign of this, however, is that we did not employ flattery, that is, only speaking of pleasant things to them. "Do not deceive with your lips" (Prov. 24:28). "Prophesy not to us what is right; speak to us smooth things, prophesy illusions" (Is. 30:10).

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."

"For neither at any time were we found using words of flattery, as ye know, nor a cloak of covetousness, God is witness; nor seeking glory of men, neither from you, nor from others, when we might have been burdensome, as Apostles of Christ."

For "neither at any time," he says, "were we found using words of flattery"; that is, we did not flatter, which is the part of deceivers, who wish to get possession and to domineer. No one can say that we flattered in order to rule, nor that we had recourse to it for the sake of wealth. Of this, which was manifest, he afterwards calls them to be witnesses. "Whether we flattered," he says, "ye know." But as to what was uncertain, namely, whether it were in the way of covetousness, he calls God to witness. "Nor seeking glory of men, neither from you, nor from others, when we might have been burdensome, as Apostles of Christ"; that is, not seeking after honors either, nor boasting ourselves, nor requiring attendance of guards. And yet even if we had done this, we should have done nothing out of character. For if persons sent forth by kings are nevertheless in honor, much more might we be. And he has not said, that "we were dishonored," nor that "we did not enjoy honors," which would have been to reproach them, but "we did not seek them." We therefore, who, when we might have sought them, sought them not, even when the preaching required it, how should we do anything for the sake of glory? And yet even if we had sought them, not even in that case would there have been any blame. For it is fit that those men who are sent forth from God, as ambassadors now coming from heaven, should enjoy great honor.

But with an excess of forbearance we do none of these things, that we may stop the mouths of the adversaries. And it cannot be said, that to you we act thus, but not so others.

as you know that is, by hearing and seeing.

Since he had praised them before this, so that the praise would not become suspicious, he says: I never flattered you (which is characteristic of deceivers), and I am not flattering you now.

And not out of passion for money did we preach. That I did not flatter you, you yourselves are witnesses, but that I was not covetous—God is witness; for this is unknown to you.

And Paul makes the same point with a causal analysis. For someone wishes to please men for two reasons, that is, for the sake of advantages, or for the sake of glory; however, he excludes these from consideration here. He rules out the first possibility by saying: for we never used words of flattery: we avoided not only any flattery, but every occasion of greed as well: "There is great gain in godliness with contentment" (1 Tim. 6:6). "Every one is greedy for unjust gain" (Jer. 6:13).

Then it is right to notice, with respect to the appellation of infant (νήπιον), that it is not predicated of the silly: and νήπιος is νεήπιος (since he that is tender-hearted is called ἤπιος), as being one that has newly become gentle and meek in conduct. This the blessed Paul most clearly pointed out when he said, "When we might have been burdensome as the apostles of Christ, we were gentle (ἤπιοι) among you, as a nurse cherisheth her children." The child (νήπιος) is therefore gentle (ἤπιος), and therefore more tender, delicate, and simple, guileless, and destitute of hypocrisy, straightforward and upright in mind, which is the basis of simplicity and truth. For He says, "Upon whom shall I look, but upon him who is gentle and quiet?" For such is the virgin speech, tender, and free of fraud; whence also a virgin is wont to be called "a tender bride," and a child "tender-hearted." And we are tender who are pliant to the power of persuasion, and are easily drawn to goodness, and are mild, and free of the stain of malice and perverseness, for the ancient race was perverse and hard-hearted; but the band of infants, the new people which we are, is delicate as a child.

He did not say: we endured dishonor, or: we did not enjoy honor, lest this seem to them a reproach, but: we did not seek honors, although preaching truly did require this. For if we deem the ambassadors of kings worthy of great honor, then all the more should we honor the ambassadors of God. Therefore, how would we do anything for the sake of glory, when as teachers we did not desire honors either from you or from others?

Then he rules out the other possibility when he says, nor did we seek glory from men, whether from you or from others, by reason of our teaching; although we might have been pampered, accepted favors and even been a burden to the Thessalonians, for they owed him attention and support. Thus Paul says, though we might have made demands as apostles of Christ. Paul terms it a demand because those preaching heretically to them sought to acquire favors from them beyond measure: "It is you who have devoured the vineyard, the spoil of the poor is in your houses" (Is. 3:14).

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."

While Scripture is spiritual in itself, nonetheless it often, so to say, adapts itself to carnal, materialistic people in a carnal, materialistic way. But it doesn't want them to remain carnal and materialistic. A mother, too, loves to nurse her infant, but she doesn't love it so that it will always remain a baby. She holds it in her bosom, she cuddles it with her hands, she comforts it with caresses, she feeds it with her milk. She does all this for the baby, but she wants it to grow, so that she won't be doing this sort of thing forever. Now look at the apostle. We can fix our eyes on him all the more suitably because he wasn't above calling himself a mother. He writes "I became like a baby in your midst, like a nurse fondling her children." There are of course nurses who fondle babies that are not their own children. And on the other hand there are mothers who give their children to nurses and don't fondle them themselves. The apostle, however, full of genuine, juicy feelings of love, takes on the role both of nurse when he says "fondling" and of mother when he completes it with "her children."

There you are then; persecution had increased so much, and tribulation so much, that the psalmist was even weary of living. See how fear and trembling had come upon him and darkness had covered him, as you heard when it was said in the psalm. It's the voice, you see, of the body of Christ, the voice of Christ's members. Do you want to recognize your own voice there? Be a member of Christ. "Fear," it says, "and trembling fell upon me, and darkness covered me. And I said, Who will give me wings like a dove's, and I will fly away and take my rest?" … The psalmist felt weariness, after a fashion, from the earthly heaviness and decay of the flesh, when he wanted to fly away to Christ; a plethora of tribulations was infesting the way but not blocking it altogether. He was weary of living but not of the eternal life about which he says, "For me to live is Christ, and to die is gain." But because he was held down here by charity, how does he go on? "If, though, to live in the flesh here is the fruit of my work—and which I should choose I do not know. But I am being torn both ways, having a longing to cast off and be with Christ." … "But to remain in the flesh is necessary on your account." He had given in to the cheepings of his chicks. He was covering them with the spread of his wings, cherishing his chicks, as he says himself: "I became a little one in your midst, like a nurse cherishing her children."

See Paul ascending: "I know a man in Christ who fourteen years ago (whether in the body or out of the body I do not know, God knows) was caught up to the third heaven and heard unutterable words which it is not granted to man to speak." You heard him ascending; hear him descending: "I could not speak to you as spiritual men but only as carnal, as to little ones in Christ. I gave you milk to drink, not solid food." Look, he who had ascended descended. Seek where he had ascended: "Up to the third heaven." Seek where he had descended: To giving milk to little ones. Hear that he descended: "I became a little one," he says, "in your midst, as if a nurse were fondling her own children." For we see both nurses and mothers de-scend to little ones; and though they know how to speak Latin, they clip their words and somehow switch their speech so that they may be able to communicate their desires through simple language; for if they should speak in a mature, grammatically correct fashion, the in-fant does not hear with understanding. Neither does he benefit. And some eloquent father, though he be a great orator, thundering with his tongue and rattling the magistrates' platforms, if he should have a son, when he returns home, he puts aside the legal eloquence by which he had ascended and with childish language he de-scends to his little one.

Can we not see, even in dumb, unreasoning creatures, where there is no spiritual charity but only that which belongs to their nature as animals, with what eager insistence the mother's milk is demanded by her little ones? Yet, however rough be the nursing calf's mouth upon the udder, the mother likes it better than if there were no sucking, no demanding of the debt that charity admits. Indeed, we often see the bigger calf butting with its head at the cow's udders, and the mother's body forced upward by the pressure; yet she will never kick her calf away, but if the young one not be there to suck, she will low for him to come. Of spiritual charity, the apostle says: "I have become little among you, like a nurse cherishing her children." If such charity be in us, we cannot but love you when you press your demand upon us. We do not love backwardness in you. It makes us fearful that your strength is failing.

Then it is right to notice, with respect to the appellation of infant, that the infant is not predicated of the silly: for the silly man is called foolish: and infant is one that has newly become gentle and meek in Conduct. This the blessed Paul most clearly pointed out when he said, "When we might have been burdensome as the apostles of Christ, we were gentle among you, as a nurse cherisheth her children." The child is therefore gentle, and therefore more tender, delicate, and simple, guileless, and destitute of hypocrisy, straightforward and upright in mind, which is the basis of simplicity and truth.

"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 another might say that the perfect man is here called little, applying the word, "For he that is least among you all, the same is great." He will affirm that he who humbles himself and becomes a child in the midst of all that believe, though he be an apostle or a bishop, and becomes such "as when a nurse cherishes her own children," is the little one pointed out by Jesus. He will also affirm that the angel of such a person is worthy to behold the face of God. The little are here called perfect, according to the passage "He that is least among you all, the same is great." Paul said, "Unto me who am less than the least of all saints was this grace given." These are in harmony with the saying, "Whoever shall cause one of these little ones to stumble," and "So it is not the will of my Father in heaven that one of these little ones should perish."

Or: in honor, glory, and abundance; or: we could have taken from you and been fed, and been a burden to you. For our dignity demanded this, to take from you.

"Gentle," that is, meek, not burdensome. Or: "gentle" (νήπιοι) "among you," that is, without malice, without ambition. For the one without malice thinks nothing of the sort. The expression "among you" has this meaning: in my dealings with you I was the same as you, as though I had not received a higher appointment.

Here the apostle shows his tender love. Does a nurse flatter a child? Does she seek money from little ones? So too a teacher must be gentle and love those who insult him, just as a nurse loves her children, even if they beat her.

Then when Paul says, but we were gentle [as children] among you, he makes two points: first, that he is not desirous of human glory; secondly, that he does not wish to appear avaricious (2:9). In handling the first point Paul does two things. First, he gives evidence of his humility; secondly, he shows his concern by a simile (2:7).

Paul makes the first point by saying that we were as children, that is, humble. "If they make you master of the feast, do not exalt yourself; be among them as one of them" (Sir. 32:1). Then he employs the simile saying, like a nurse taking care of her children, who bends down to an infant and speaks to the stammering child, so that the child may learn to speak; the nurse even makes use of gestures: "I have become all things to all men" (1 Cor. 9:22); "As babes in Christ, I fed you with milk, not solid food" (1 Cor. 3:1).

Ὁμειρόμενοι ὑμῶν, that is, attached to you and caring for you, from ὁμοῦ (together) and εἴρω (I join). (Further, Blessed Theophylact says: some have read ἱμειρόμενοι, that is, desiring, but this is incorrect.) Therefore, not only, says the apostle, did we take nothing from you, but we "were willing," that is, we strongly desire to expend for you even our own souls, if need be. Therefore, to impart the gospel is a most precious thing, but to give up one's soul is far more difficult and is a matter of extraordinary love — such is his conclusion.

Lest it seem that he speaks about all this because he labored for them and therefore ought to enjoy honor from them, he says: I do this for no other reason than love. For I do not seek reward, but do everything for the sake of duty itself.

So, being affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves. "The good shepherd lays down his life for the sheep" (Jn. 10:11). Because you had become very dear to us. "I will most gladly spend and be spent for your souls" (2 Cor. 12:15).