The Meaning of 1 Thessalonians 2:6 Explained

1 Thessalonians 2:6

KJV: Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ.

YLT: nor seeking of men glory, neither from you nor from others, being able to be burdensome, as Christ's apostles.

Darby: nor seeking glory from men, neither from you nor from others, when we might have been a charge as Christ's apostles;

ASV: nor seeking glory of men, neither from you nor from others, when we might have claimed authority as apostles of Christ.

KJV Reverse Interlinear

Nor  of  men  sought  we glory,  neither  of  you,  nor  [yet] of  others,  when we might  have been  burdensome,  as  the apostles  of Christ. 

What does 1 Thessalonians 2:6 Mean?

Context Summary

1 Thessalonians 2:1-12 - The Fruit Of Unsparing Labor
Paul preached in great conflict of soul because of his passionate desire for the salvation of men. In this, many of the notable servants of God have shared; and we shall not attain to the great end of our ministry unless the seeds we sow are steeped in prayers and tears. The Apostle viewed the gospel as a sacred deposit left with him by God on man's behalf, 1 Thessalonians 2:4. Do we sufficiently realize that as Christ is our Trustee, entrusted with God's gift for us, so we are executors of His bequests to our fellow-men, who will have serious charges to bring against us if we hoard for ourselves what was meant for them? The questions which should sustain and quicken us are: "What does God think of my service?-Is He pleased?"
Combined with Paul's strength of purpose there were the sweetness and tenderness of a nurse. Self-denying labor for his own maintenance took from his eyes their needed sleep, and was another proof of his sincerity and devotion. There was no harm in receiving gifts, but Paul was most anxious to do nothing that would invalidate his testimony, or be unworthy of the Master he served. Admirable example for us all! [source]

Chapter Summary: 1 Thessalonians 2

1  In what manner the gospel was brought and preached to the Thessalonians
18  A reason is rendered both why Paul was so long absent from them, and also so desirous to see them

Greek Commentary for 1 Thessalonians 2:6

Nor seeking glory of men [ουτε ζητουντες εχ αντρωπων δοχαν]
“Upon the repudiation of covetousness follows naturally the repudiation of worldly ambition” (Milligan). See Acts 20:19; 2 Corinthians 4:5; Ephesians 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 (εχ — ex) men. [source]
Neither from you nor from others [ουτε απ υμων ουτε απ αλλων]
He widens the negation to include those outside of the church circles and changes the preposition from εχ — ex (out of) to απο — apo (from). When we might have been burdensome, as apostles of Christ (δυναμενοι εν βαρει ειναι ως Χριστου αποστολοι — dunamenoi en barei einai hōs Christou apostoloi). Westcott and Hort put this clause in 1 Thessalonians 2:7. 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; 2 Corinthians 8:23; 2 Corinthians 11:13; Romans 16:7; Philemon 2:25; Revelation 2:2). They were entitled to pay as “Christ‘s apostles” (cf. 1 Corinthians 9; 2 Corinthians 11:7.), though they had not asked for it. [source]
When we might have been burdensome, as apostles of Christ [δυναμενοι εν βαρει ειναι ως Χριστου αποστολοι]
Westcott and Hort put this clause in 1 Thessalonians 2:7. 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; 2 Corinthians 8:23; 2 Corinthians 11:13; Romans 16:7; Philemon 2:25; Revelation 2:2). They were entitled to pay as “Christ‘s apostles” (cf. 1 Corinthians 9; 2 Corinthians 11:7.), though they had not asked for it. [source]
Of men [ἐξ ἀνθρώπων]
To extract glory from men. [source]
When we might have been burdensome [δυνάμενοι ἐν βάρει εἶναι]
Lit. being able to be in weight. The phrase ἐν βάρει inweight 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. Βάρος weightin the sense of influence, is found in late Greek. Paul's Epistles were called weighty ( βαρεῖαι ), 2 Corinthians 10:10: others explain as referring to the apostolic right to exact pecuniary support. [source]

Reverse Greek Commentary Search for 1 Thessalonians 2:6

John 5:41 Glory from men [δοχαν παρα αντρωπων]
Mere honour and praise Jesus does not expect from men (John 5:34). This is not wounded pride, for ambition is not Christ‘s motive. He is unlike the Jews (John 5:44; John 12:43; Matthew 6:1.) and seeks not his own glory, but the glory and fellowship of the Father (John 1:14; John 2:11; John 7:18). Paul did not seek glory from men (1 Thessalonians 2:6). [source]
Acts 14:4 But the multitude of the city was divided [εσχιστη δε το πλητος της πολεως]
First aorist passive indicative of σχιζω — schizō old verb to split, to make a schism or factions as Sadducees and Pharisees (Acts 23:7). This division was within the Gentile populace. Part held Common demonstrative of contrast The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (Acts 17:4.). This is the first time in the Acts that Paul and Barnabas are termed “apostles” (see also Acts 13:14). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (Acts 1:22.). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1 Corinthians 9:1.; 1 Corinthians 15:8). Paul claimed to be an apostle on a par with the twelve (Galatians 1:1, Galatians 1:16-18). The word originally means simply one sent (John 13:16) like messengers of the churches with the collection (2 Corinthians 8:23). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord‘s brother (Galatians 1:19), to Epaphroditus (Philemon 2:25) as the messenger of the church in Philippi, to Silvanus and Timothy (1 Thessalonians 2:6; Acts 18:5), apparently to Apollos (1 Corinthians 4:9), and to Andronicus and Junias (Romans 16:6.). He even calls the Judaizers “false apostles” (2 Corinthians 11:13). [source]
Romans 3:23 The glory of God [τῆς δόξης τοῦ Θεοῦ]
Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7, Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14, 1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41, John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER-
-DIVIDER-
The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER-
-DIVIDER-
The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER-
-DIVIDER-
[source]

1 Thessalonians 1:1  []
d The address of the first Epistle is shorter than that of any of the Pauline letters. In the other Epistles Paul either indicates the contents of the letter, or adds details concerning the writer or his correspondents, or amplifies the apostolic greeting. The names of Silvanus and Timothy are added to that of Paul as the senders of the letter. They were with him at Corinth when it was written (Acts 18:5; 2 Corinthians 1:19). They had assisted him in the foundation of the Thessalonian Church (Acts 16:1-3; Acts 17:4, Acts 17:10, Acts 17:14). Paul's official title; “Apostle” is omitted in the addresses of both Epistles, although in 1 Thessalonians 2:6he uses ἀπόστολοι apostlesincluding Silvanus and Timothy under that title. The title appears in all the other Epistles except Philippians and Philemon. The reason for its omission in every case appears to have been the intimate and affectionate character of his relations with the parties addressed, which rendered an appeal to his apostolic authority unnecessary. Paul does not confine the name of apostle to the twelve. [source]
2 Thessalonians 3:8 Be chargeable [ἐπιβαρῆσαι]
PoBetter, burden. By depending upon them for pecuniary support. Comp. 1Thessalonians href="/desk/?q=1th+2:6&sr=1">1 Thessalonians 2:6. [source]
2 Thessalonians 3:9 Not because we have not the right [ουχ οτι ουκ εχομεν εχουσιαν]
Paul is sensitive on his right to receive adequate support (1 Thessalonians 2:6; 1 Corinthians 9:4 where he uses the same word εχουσιαν — exousian in the long defence of this right, 1 Corinthians 9:1-27). So he here puts in this limitation to avoid misapprehension. He did allow churches to help him where he would not be misunderstood (2 Corinthians 11:7-11; Philemon 4:15.). Paul uses ουχ οτι — ouch hoti elsewhere to avoid misunderstanding (2 Corinthians 1:24; 2 Corinthians 3:5; Philemon 4:17). [source]
3 John 1:7 Taking nothing [μηδεν λαμβανοντες]
Present active participle with the usual negative with participles (1 John 2:4).Of the Gentiles (απο των ετνικων — apo tōn ethnikōn). Instead of the usual ετνων — ethnōn (Luke 2:32), late adjective for what is peculiar to a people (ετνος — ethnos) and then for the people themselves (Polybius, Diodorus, not in lxx), in N.T. only here, Matthew 5:47; Matthew 6:7; Matthew 18:17. Like our heathen, pagan. John is anxious that Christian missionaries receive nothing from the heathen, as our missionaries have to watch against the charge of being after money. There were many travelling lecturers out for money. Paul in 1 Cor 9 defends the right of preachers to pay, but refuses himself to accept it from Corinth because it would be misunderstood (cf. 1 Thessalonians 2:6.; 2 Corinthians 12:16.). Note απο — apo here as in collecting taxes (Matthew 17:25) rather than παρα — para which may be suggestive. [source]

What do the individual words in 1 Thessalonians 2:6 mean?

nor seeking from men glory from you from others [though] having authority with weight to be as Christ’s apostles
οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν ἀφ’ ὑμῶν ἀπ’ ἄλλων δυνάμενοι ἐν βάρει εἶναι ὡς Χριστοῦ ἀπόστολοι

οὔτε  nor 
Parse: Conjunction
Root: οὔτε  
Sense: neither, and not.
ζητοῦντες  seeking 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: ζητέω  
Sense: to seek in order to find.
ἀνθρώπων  men 
Parse: Noun, Genitive Masculine Plural
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
δόξαν  glory 
Parse: Noun, Accusative Feminine Singular
Root: δόξα  
Sense: opinion, judgment, view.
ἄλλων  others 
Parse: Adjective, Genitive Masculine Plural
Root: ἄλλος  
Sense: another, other.
δυνάμενοι  [though]  having  authority 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural
Root: δύναμαι  
Sense: to be able, have power whether by virtue of one’s own ability and resources, or of a state of mind, or through favourable circumstances, or by permission of law or custom.
βάρει  weight 
Parse: Noun, Dative Neuter Singular
Root: βάρος  
Sense: heaviness, weight, burden, trouble.
εἶναι  to  be 
Parse: Verb, Present Infinitive Active
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
Χριστοῦ  Christ’s 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
ἀπόστολοι  apostles 
Parse: Noun, Nominative Masculine Plural
Root: ἀπόστολος  
Sense: a delegate, messenger, one sent forth with orders.