nor seeking glory from men (neither from you nor from others), when we might have claimed authority as apostles of Christ.
Parallel Translations
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nor seeking glory from men (neither from you nor from others), when we might have claimed authority as apostles of Christ.
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nether sought we prayse of men nether of you nor yet of eny other when we myght have bene chargeable as the apostles of Christ
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Neither sought we prayse of men, neither of you, nor of others, when we might haue bene chargeable, as the Apostles of Christ.
Cross-references (24)
Passages linked to 1 Thessalonians 2:6 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Galatians 1:10 For am I now seeking the favor of men, or of God? Or am I striving to please men? For if I were still pleasing men, I wouldn’t be a servant of Christ.
- John 5:41 I don’t receive glory from men.
- John 5:44 How can you believe, who receive glory from one another, and you don’t seek the glory that comes from the only God?
- 1 Thessalonians 2:9 For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the Good News of God.
- Philemon 1:8-9 Therefore though I have all boldness in Christ to command you that which is appropriate, yet for love’s sake I rather beg, being such a one as Paul, the aged, but also a prisoner of Jesus Christ.
- 2 Corinthians 10:1-2 Now I Paul, myself, entreat you by the humility and gentleness of Christ, I who in your presence am lowly among you, but being absent am bold toward you. Yes, I beg you that I may not, when present, show courage with the confidence with which I intend to be bold against some, who consider us to be walking according to the flesh.
- 2 Corinthians 13:10 For this cause I write these things while absent, that I may not deal sharply when present, according to the authority which the Lord gave me for building up, and not for tearing down.
- Galatians 5:26 Let’s not become conceited, provoking one another, and envying one another.
- 1 Timothy 5:17 Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching.
- Esther 1:4 He displayed the riches of his glorious kingdom and the honor of his excellent majesty many days, even one hundred eighty days.
- Esther 5:11 Haman recounted to them the glory of his riches, the multitude of his children, all the things in which the king had promoted him, and how he had advanced him above the princes and servants of the king.
- Proverbs 25:27 It is not good to eat much honey, nor is it honorable to seek one’s own honor.
- Daniel 4:30 The king spoke and said, “Is not this great Babylon, which I have built for the royal dwelling place, by the might of my power and for the glory of my majesty?”
- John 7:18 He who speaks from himself seeks his own glory, but he who seeks the glory of him who sent him is true, and no unrighteousness is in him.
- John 12:43 for they loved men’s praise more than God’s praise.
- 1 Corinthians 9:1-2 Am I not free? Am I not an apostle? Haven’t I seen Jesus Christ, our Lord? Aren’t you my work in the Lord? If to others I am not an apostle, yet at least I am to you; for you are the seal of my apostleship in the Lord.
- 1 Corinthians 9:4-6 Have we no right to eat and to drink? Have we no right to take along a wife who is a believer, even as the rest of the apostles, and the brothers of the Lord, and Cephas? Or have only Barnabas and I no right to not work?
- 1 Corinthians 9:12-18 If others partake of this right over you, don’t we yet more? Nevertheless we didn’t use this right, but we bear all things, that we may cause no hindrance to the Good News of Christ. Don’t you know that those who serve around sacred things eat from the things of the temple, and those who wait on the altar have their portion with the altar? Even so the Lord ordained that those who proclaim the Good News should live from the Good News. But I have used none of these things, and I don’t write these things that it may be done so in my case; for I would rather die, than that anyone should make my boasting void. For if I preach the Good News, I have nothing to boast about; for necessity is laid on me; but woe is to me if I don’t preach the Good News. For if I do this of my own will, I have a reward. But if not of my own will, I have a stewardship entrusted to me. What then is my reward? That when I preach the Good News, I may present the Good News of Christ without charge, so as not to abuse my authority in the Good News.
- 1 Corinthians 11:9 for man wasn’t created for the woman, but woman for the man.
- 2 Corinthians 4:5 For we don’t preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake,
- 2 Corinthians 10:10-11 For, “His letters”, they say, “are weighty and strong, but his bodily presence is weak, and his speech is despised.” Let such a person consider this, that what we are in word by letters when we are absent, such are we also in deed when we are present.
- 1 Thessalonians 3:8-9 For now we live, if you stand fast in the Lord. For what thanksgiving can we render again to God for you, for all the joy with which we rejoice for your sakes before our God,
- 1 Corinthians 12:13-15 For in one Spirit we were all baptized into one body, whether Jews or Greeks, whether bond or free; and were all given to drink into one Spirit. For the body is not one member, but many. If the foot would say, “Because I’m not the hand, I’m not part of the body,” it is not therefore not part of the body.
- Galatians 6:13 For even they who receive circumcision don’t keep the law themselves, but they desire to have you circumcised, that they may boast in your flesh.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
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John Calvin 1540 · Public Domain 6 When we might have exercised authority. Some interpret…
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, as though he had been some minister of the common rank. From this it appears how far removed he was from haughtiness.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain To submit himself even to the basest, to win…
To submit himself even to the basest, to win them, and to eschew all pride.
When I might lawfully have lived upon the expenses of the Church.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 6 Nor of men sought we glory, neither of…
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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Nor of men sought we glory: this is the…
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 men’s 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 Tully’s 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.
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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 people’s 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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Nor of men sought we glory,.... Honour, esteem, and…
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:
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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 Co2 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 Ti1 5:17 as appears by the reason given in the next verse.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Nor from others - Who would have honoured us…
Nor from others - Who would have honoured us more, if we had been burdensome - That is, taken state upon ourselves.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 6. Nor of men sought we glory] As…
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 εν βαρει ειναι, to be honourable; we sought no glory of you nor of others, though we were honourable as the apostles of Christ. כבוד cabod, in Hebrew, to which the Greek βαρος answers, signifies not only weight but glory; and in both these senses the apostle uses it, 2Co 4:17.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Nor of men sought we glory - Or praise.…
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.
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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” - ἐν βαρέι 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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Literally, "Nor of men (have we been found, Th1…
Literally, "Nor of men (have we been found, Th1 2:5) seeking glory." The "of" here represents a different Greek word from "of" in the clause "of you . . . of others." ALFORD makes the former (Greek, "ex") express the abstract ground of the glory; the latter (apo) the concrete 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 been burdensome--that is, by claiming maintenance (Th1 2:9; Co2 11:9; Co2 12:16; Th2 3:8). As, however, "glory" precedes, as well as "covetousness," the reference cannot be restricted to the latter, though I think it is not excluded. Translate, "when we might have borne heavily upon you," by pressing you with the weight of self-glorifying authority, and with the burden of our sustenance. Thus the antithesis is appropriate in the words following, "But we were gentle (the opposite of pressing weightily) among you" (Th1 2:7). On weight being connected with authority, compare Note, see on Co2 10:10, "His letters are weighty" (Co1 4:21). ALFORD'S translation, which excludes reference to his right of claiming maintenance ("when we might have stood on our dignity"), seems to me disproved by Th1 2:9, which uses the same Greek word unequivocally for "chargeable." Twice he received supplies from Philippi while at Thessalonica (Phi 4:16).
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as the apostles--that is, as being apostles.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 6. Might have been burdensome—Says Renan, in his “Life…
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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 6. nor of men sought we glory, neither of…
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).
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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).
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (6) Glory—i.e., recognition of our splendid position, as in…
(6) Glory—i.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 weight—i.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.
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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 “Christ’s 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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Nor of (or, from) men sought we glory, neither…
Nor of (or, from) men sought we glory, neither of you, nor yet of others, when we might have been burdensome. These words admit of two meanings. The apostle may refer to his refusal to seek maintenance from the Thessalonians, and in this sense become a burden to them. But such a meaning does not suit the context; and besides: this refusal of maintenance is afterwards alluded to by the apostle. The reference here is not to maintenance, but to glory: we did not seek glory from you, when we might have been burdensome, when we might have done so. Hence the word is to be taken in the sense of honor, importance; when we might have claimed honor. As in virtue of our character asthe apostles of Christ. Paul does not speak of himself alone, but he includes Silas and Timothy, and therefore the word "apostles" is to be taken, not in its restricted, but in its wider meaning.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 6. Nor … sought we glory. Enemies of the…
6. Nor … sought we glory. Enemies of the cross sought some motive to explain the devotion of the apostles to the work. When all others failed, they named the desire of glory, as though men would make themselves “offscouring” for the sake of glory. When we might, etc. They might have demanded glory, and stood on the dignity of the apostles' office, and required pecuniary support. Instead, they worked at Thessalonica with their own hands for a support (see verse 9).
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain nor seeking glory of men, neither from you nor…
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.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.