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1 For yourselves, brethren, know our entrance in unto you, that it was not in vain: 2 But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention. 3 For our exhortation was not of deceit, nor of uncleanness, nor in guile: 4 But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts. 5 For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness: 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. 7 But we were gentle among you, even as a nurse cherisheth her children: 8 So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. 9 For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. 10 Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe: 11 As ye know how we exhorted and comforted and charged every one of you, as a father doth his children, 12 That ye would walk worthy of God, who hath called you unto his kingdom and glory. 13 For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. 14 For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: 15 Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16 Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost. 17 But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire. 18 Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us. 19 For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? 20 For ye are our glory and joy.
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[AD 407] John Chrysostom on 1 Thessalonians 2:1-2
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 has 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 you 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 Corinthians 2:3]

Source: Homily 2 on First Thessalonians
[AD 604] Gregory the Dialogist on 1 Thessalonians 2:1
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.

Source: LETTERS 30
[AD 1349] Nicholas of Lyra on 1 Thessalonians 2:1
thus it was gentle and of good nature, yet it was very sincere.
[AD 1349] Nicholas of Lyra on 1 Thessalonians 2:2
that is from painful beatings.
at Philippi Which is a city of Macedonia.
[AD 220] Tertullian on 1 Thessalonians 2:3
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.

Source: On Modesty
[AD 407] John Chrysostom on 1 Thessalonians 2:3-4
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, like what Theudas did. "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 proves 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. Because previously he had praised them, that he might not bring his speech under suspicion, he says,

Source: Homily 2 on First Thessalonians
[AD 407] John Chrysostom on 1 Thessalonians 2:3
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.

Source: HOMILIES ON EPHESIANS 6
[AD 1349] Nicholas of Lyra on 1 Thessalonians 2:3
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.
[AD 108] Ignatius of Antioch on 1 Thessalonians 2:4
Since God has answered my prayer to see you godly people, I have proceeded to ask for more. I mean, it is as a prisoner for Christ Jesus that I hope to greet you, if indeed it be [God’s] will that I should deserve to meet my end. Things are off to a good start. May I have the good fortune to meet my fate without interference! What I fear is your generosity which may prove detrimental to me. For you can easily do what you want to, whereas it is hard for me to get to God unless you leave me alone. I do not want you to please men but to please God, just as you are doing. For I shall never again have such a chance to get to God, nor can you, if you keep quiet, get credit for a finer deed. For if you quietly let me alone, people will see in me God’s word. But if you are enamored of my mere bodily presence, I shall, on the contrary, be a meaningless noise. Grant me no more than to be a sacrifice for God while there is an altar at hand.

Source: TO THE ROMANS 1.1-2.2
[AD 215] Clement of Alexandria on 1 Thessalonians 2:4
"as not pleasing man, but God."

Source: Clement of Alexandria Stromata Book VII
[AD 430] Augustine of Hippo on 1 Thessalonians 2:4
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.”

Source: Letters 231.1, 4
[AD 533] Fulgentius of Ruspe on 1 Thessalonians 2:4
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.”

Source: LETTERS 2.35
[AD 1349] Nicholas of Lyra on 1 Thessalonians 2:4
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.
[AD 215] Clement of Alexandria on 1 Thessalonians 2:5
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."

Source: Clement of Alexandria Stromata Book I
[AD 407] John Chrysostom on 1 Thessalonians 2:5-6
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, "you 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. For thus also he said in his Epistle to the Corinthians: "For you bear with a man if he brings you into bondage, if he devours you, if he takes you captive, if he exalts himself, if he smites you on the face." [2 Corinthians 11:20] And again, "His bodily presence is weak, and his speech of no account." [2 Corinthians 10:10] And again, "Forgive me this wrong." [2 Corinthians 12:13] He shows there also that he was exceeding humble from his suffering so many things. But here he also says concerning money, "when we might have been burdensome, as Apostles of Christ."

Source: Homily 2 on First Thessalonians
[AD 1349] Nicholas of Lyra on 1 Thessalonians 2:5
as you know
that is, by hearing and seeing.
[AD 215] Clement of Alexandria on 1 Thessalonians 2:6
) among you, as a nurse cherisheth her children."

Source: Clement of Alexandria The Instructor Book I
[AD 215] Clement of Alexandria on 1 Thessalonians 2:7
We ought now to be in a position to understand that the name “little one” is not used in the sense of lacking intelligence. The notion of childishness has that pejorative meaning, but the term “little one” really means “one newly become gentle,” just as the word gentle means being mild-mannered. So, a “little one” means one just recently become gentle and meek of disposition. St. Paul obviously suggests this when he says: “Although as the apostle of Christ we could have claimed a position of honor among you, still while in your midst we were children, as if a nurse were cherishing her own children.” A little one is gentle and for that reason decidedly amenable, mild and simple, without deceit or pretense, direct and upright of mind. Childlikeness is the foundation for simplicity and truthfulness.

Source: CHRIST THE EDUCATOR 1.5.19
[AD 253] Origen of Alexandria on 1 Thessalonians 2:7
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.”

Source: COMMENTARY ON MATTHEW 13.29
[AD 407] John Chrysostom on 1 Thessalonians 2:7-8
"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 cherishes 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. Since then he praised, and does praise, on this account he says, that, not seeking money, nor flattering you, nor desiring glory, do we do this. For observe; they had contended much, and so ought to be praised and admired even extraordinarily, that they might be more firm; the praise was suspicious. On this account he says all these things, by way of repelling the suspicion. And he also mentions the dangers. And again, that he may not be thought to speak of the dangers on this account, as if laboring for them, and claiming to be honored by them, therefore again, as he had to mention the dangers, he added, "Because you had become very dear to us"; we would willingly have given our souls for you, because we were vehemently attached to you. The Gospel indeed we proclaim, because God commanded it; but so much do we love you, that, if it were possible, we would have given even our souls.

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. I do not say "if he were asked," but so that he would even run to present him with the gift. 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." [Sirach 6:16] Truly "a faithful friend is a strong defense." [Sirach 6:14] For what will not a genuine friend perform? What pleasure will he not afford? What benefit? What security? Though you should name infinite treasures, none of them is comparable to a genuine friend. And first let us speak of the great delight of friendship itself. A friend rejoices at seeing his friend, and expands with joy. He is knit to him with an union of soul that affords unspeakable pleasure. And if he only calls him to remembrance, he is roused in mind, and transported.

I speak of genuine friends, men of one soul, who would even die for each other, who love fervently. Do not, thinking of those who barely love, who are table-companions, mere nominal friends, suppose that my discourse is refuted. If any one has a friend such as I speak of, he will acknowledge the truth of my words. He, though he sees his friend every day, is not satiated. For him he prays for the same things as for himself. I know one, who calling upon holy men in behalf of his friend, besought them to pray first for him, and then for himself. So dear a thing is a good friend, that times and places are loved on his account. For as bodies that are luminous spread their radiance to the neighboring places, so also friends leave a grace of their own in the places to which they have come. And oftentimes in the absence of friends, as we have stood on those places, we have wept, and remembering the days which we passed together, have sighed. It is not possible to represent by speech, how great a pleasure the intercourse with friends affords. But those only know, who have experience. From a friend we may both ask a favor, and receive one without suspicion. When they enjoin anything upon us, then we feel indebted to them; but when they are slow to do this, then we are sorrowful. We have nothing which is not theirs. Often despising all things here, on their account we are not willing to depart hence; and they are more longed for by us than the light.

For, in good truth, a friend is more to be longed for than the light; I speak of a genuine one. And wonder not: for it were better for us that the sun should be extinguished, than that we should be deprived of friends; better to live in darkness, than to be without friends. And I will tell you why. Because many who see the sun are in darkness, but they can never be even in tribulation, who abound in friends. I speak of spiritual friends, who prefer nothing to friendship. Such was Paul, who would willingly have given his own soul, even though not asked, nay would have plunged into hell for them. With so ardent a disposition ought we to love.

I wish to give you an example of friendship. Friends, that is, friends according to Christ, surpass fathers and sons. For tell me not of friends of the present day, since this good thing also has past away with others. But consider, in the time of the Apostles, I speak not of the chief men, but of the believers themselves generally; "all," he says, "were of one heart and soul: and not one of them said that anything of the things which he possessed was his own...and distribution was made unto each, according as any one had need." [Acts 4:32-35] There were then no such words as "mine" and "yours." This is friendship, that a man should not consider his goods his own, but his neighbor's, that his possessions belong to another; that he should be as careful of his friend's soul, as of his own; and the friend likewise.

And where is it possible, somebody says, that such an one should be found? Because we have not the will; for it is possible. If it were not possible, neither would Christ have commanded it; he would not have discoursed so much concerning love. A great thing is friendship, and how great, no one can learn, and no discourse represent, but experience itself. It is this that has caused the heresies. This makes the Greeks to be Greeks. He who loves does not wish to command, nor to rule, but is rather obliged when he is ruled and commanded. He wishes rather to bestow a favor than to receive one, for he loves, and is so affected, as not having satisfied his desire. He is not so much gratified when good is done to him, as when he is doing good. For he wishes to oblige, rather than to be indebted to him; or rather he wishes both to be beholden to him, and to have him his debtor. And he wishes both to bestow favors, and not to seem to bestow them, but himself to be the debtor. I think that perhaps many of you do not understand what has been said. He wishes to be the first in bestowing benefits, and not to seem to be the first, but to be returning a kindness. Which God also has done in the case of men. He purposed to give His own Son for us; but that He might not seem to bestow a favor, but to be indebted to us, He commanded Abraham to offer his son, that while doing a great kindness, He might seem to do nothing great.

For when indeed there is no love, we both upbraid men with our kindnesses and we exaggerate little ones; but when there is love, we both conceal them and wish to make the great appear small, that we may not seem to have our friend for a debtor, but ourselves to be debtors to him, in having him our debtor. I know that the greater part do not understand what is said, and the cause is, that I am speaking of a thing which now dwells in heaven. As therefore if I were speaking of any plant growing in India, of which no one had ever had any experience, no speech would avail to represent it, though I should utter ten thousand words: so also now whatever things I say, I say in vain, for no one will be able to understand me. This is a plant that is planted in heaven, having for its branches not heavy-clustered pearls, but a virtuous life, much more acceptable than they. What pleasure would you speak of, the foul and the honorable? But that of friendship excels them all, though you should speak of the sweetness of honey. For that satiates, but a friend never does, so long as he is a friend; nay, the desire of him rather increases, and such pleasure never admits of satiety. And a friend is sweeter than the present life. Many therefore after the death of their friends have not wished to live any longer. With a friend one would bear even banishment; but without a friend would not choose to inhabit even his own country. With a friend even poverty is tolerable, but without him both health and riches are intolerable. He has another self: I am straitened, because I cannot instance by an example. For I should in that case make it appear that what has been said is much less than it ought to be.

And these things indeed are so here. But from God the reward of friendship is so great, that it cannot be expressed. He gives a reward, that we may love one another, the thing for which we owe a reward. "Pray," He says, "and receive a reward," for that for which we owe a reward, because we ask for good things. "For that which you ask," He says, "receive a reward. Fast, and receive a reward. Be virtuous, and receive a reward," though you rather owe a reward. But as fathers, when they have made their children virtuous, then further give them a reward; for they are debtors, because they have afforded them a pleasure; so also God acts. "Receive a reward," He says, "if you be virtuous, for you delight your Father, and for this I owe you a reward. But if you be evil, not so: for you provoke Him that begot you." Let us not then provoke God, but let us delight Him, that we may obtain the kingdom of Heaven, in Christ Jesus our Lord, to whom be the glory and the strength, world without end. Amen.

Source: Homily 2 on First Thessalonians
[AD 430] Augustine of Hippo on 1 Thessalonians 2:7
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.”

Source: Sermons 10.8
[AD 430] Augustine of Hippo on 1 Thessalonians 2:7
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.”

Source: Sermons 23.3
[AD 430] Augustine of Hippo on 1 Thessalonians 2:7
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.”

Source: SERMONS 305A.5
[AD 430] Augustine of Hippo on 1 Thessalonians 2:7
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.

Source: TRACTATES ON JOHN 7.23.4
[AD 430] Augustine of Hippo on 1 Thessalonians 2:7
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.

Source: HOMILIES ON 1 JOHN 9.1
[AD 407] John Chrysostom on 1 Thessalonians 2:9-12
The teacher ought to do nothing with a feeling of being burdened, that tends to the salvation of his disciples. For if the blessed Jacob was buffeted night and day in keeping his flocks, much more ought he, to whom the care of souls is entrusted, to endure all toils, though the work be laborious and mean, looking only to one thing, the salvation of his disciples, and the glory thence arising to God. See then, Paul, a man that was a Preacher, an Apostle of the world, and raised to so great honor, worked with his hands that he might not be burdensome to his disciples.

"For you remember," he says, "my brethren, our labor and travail." He had said previously, "we might have been burdensome as the Apostles of Christ," as he also says in the Epistle to the Corinthians, "Do you not know that they which minister about sacred things eat of the things of the Temple? Even so also did Christ ordain that they which proclaim the Gospel should live of the Gospel." [1 Corinthians 9:13-14] But I, he says, would not, but I labored; and he did not merely work, but with much diligence. Observe then what he says; "For you remember," he has not said, the benefits received from me, but, "our labor and travail: for working night and day, that we might not burden any of you, we preached unto you the Gospel of God." And to the Corinthians he said a different thing, "I robbed other Churches, taking wages of them that I might minister unto you." [2 Corinthians 11:8] And yet even there he worked, but of this he made no mention, but urged what was more striking, as if he had said, I was maintained by others when ministering to you. But here it is not so. But what? "Working night and day." And there indeed he says, "And when I was present with you, and was in want, I was not a burden on any man," and, "I took wages that I might minister unto you." [2 Corinthians 11:8-9] And here he shows that the men were in poverty, but there it was not so.

On this account he frequently addresses them as witnesses. For "you are witnesses," he says, "and God also"; God was worthy to be believed, but this other was that which most fully assured them. For that indeed was uncertain to those who were ignorant of it; but this was without doubt to all. For do not enquire whether it was Paul who said these things. Much beyond what was necessary he gives them assurance. Wherefore he says, "You are witnesses, and God also, how holily and righteously and unblamably we behaved ourselves toward you that believe." It was proper to praise them again. On this account he sets these things before them, which were sufficient to persuade them. For he that stood there in want, and did not receive anything, would much more not receive anything now. "How holily," says he, "and righteously and unblamably we behaved ourselves toward you that believe."

"As you know how we exhorted and comforted each one of you, as a father does his own children." Above having spoken of his behavior here he speaks of his love, which was more than what belonged to his rule over them. And what is said marks his freedom from pride. "As a father his own children, exhorting you, and encouraging you, and testifying, to the end that you should walk worthily of God, who calls you into His own kingdom and glory." When he says, "and testifying," then he makes mention of "fathers"; although we testified, it was not violently, but like fathers. "Each one of you." Strange! In so great a multitude to omit no one, neither small nor great, neither rich nor poor. "Exhorting" you, he says; to bear. "And comforting and testifying." "Exhorting," therefore they did not seek glory; and "testifying," therefore they did not flatter. "That you should walk worthily of God, who calls you into His own kingdom and glory." Observe again, how, in relating, he both teaches and comforts. For if He has called them unto His kingdom, if He called them unto glory, they ought to endure all things. We "entreat" you, not that you should grant us any favor, but that you should gain the kingdom of heaven.

Source: Homily 3 on First Thessalonians
[AD 407] John Chrysostom on 1 Thessalonians 2:9
“The sleep of a working man is sweet, whether he eats little or much.” Why does he add, “whether he eat little or much”? Both these things usually bring sleeplessness, namely, poverty and abundance; …. But the effect of hard work is such that neither poverty nor excess disrupt this servant’s sleep. Though throughout the whole day they are running about everywhere, ministering to their masters, being knocked about and hard pressed, having little time to catch their breath, they receive a sufficient recompense for their toils and labors in the pleasure of sleeping. And thus it has happened through the goodness of God toward humanity, that these pleasures are not to be purchased with gold and silver but with labor, with hard toil, with necessity and every kind of discipline. Not so with the rich. On the contrary, while lying on their beds, they are frequently without sleep throughout the night. Though they devise many schemes, they do not obtain much pleasure…. For this reason also, from the beginning, God tied the man to labor, not for the purpose of punishing or chastising but for amendment and education. When Adam lived in idle leisure, he fell from paradise, but when the apostle labored abundantly and toiled hard, writing, “In labor and travail, working night and day,” then he was taken up into paradise and ascended to the third heaven! Homilies Concerning the Statues
[AD 542] Caesarius of Arles on 1 Thessalonians 2:9
Perhaps someone says: Who can always be thinking of God and eternal bliss, since all men must be concerned for food, clothing and the management of their household? God does not bid us be free from all anxiety over the present life, for he instructs us through his apostle: “If any man will not work, neither let him eat.” The same apostle repeats the idea with reference to himself when he says: “We worked night and day so that we might not burden any of you.” Since God especially advises reasonable thought of food and clothing, so long as avarice and ambition which usually serve dissipation are not linked with it, any action or thought is most rightly considered holy. The only provision is that those preoccupations should not be so excessive that they do not allow us to have time for God, according to the words: “The burdens of the world have made them miserable.” SERMONS 45.1.Chrysostom: “The sleep of a working man is sweet, whether he eats little or much.” Why does he add, “whether he eat little or much”? Both these things usually bring sleeplessness, namely, poverty and abundance;.… But the effect of hard work is such that neither poverty nor excess disrupt this servant’s sleep. Though throughout the whole day they are running about everywhere, ministering to their masters, being knocked about and hard pressed, having little time to catch their breath, they receive a sufficient recompense for their toils and labors in the pleasure of sleeping. And thus it has happened through the goodness of God toward humanity, that these pleasures are not to be purchased with gold and silver but with labor, with hard toil, with necessity and every kind of discipline. Not so with the rich. On the contrary, while lying on their beds, they are frequently without sleep throughout the night. Though they devise many schemes, they do not obtain much pleasure.… For this reason also, from the beginning, God tied the man to labor, not for the purpose of punishing or chastising but for amendment and education. When Adam lived in idle leisure, he fell from paradise, but when the apostle labored abundantly and toiled hard, writing, “In labor and travail, working night and day,” then he was taken up into paradise and ascended to the third heaven!

Source: Homilies Concerning the Statues 2.8
[AD 407] John Chrysostom on 1 Thessalonians 2:11
As ye know how we exhorted and comforted each one of you, as a father does his own children. Above having spoken of his behavior here he speaks of his love, which was more than what belonged to his rule over them. And what is said marks his freedom from pride. As a father his own children, exhorting you, and encouraging you, and testifying, to the end that you should walk worthily of God, who calls you into His own kingdom and glory. When he says, and testifying, then he makes mention of fathers; although we testified, it was not violently, but like fathers. Each one of you. Strange! In so great a multitude to omit no one, neither small nor great, neither rich nor poor. Exhorting you, he says; to bear. And comforting and testifying. Exhorting, therefore they did not seek glory; and testifying, therefore they did not flatter. That ye should walk worthily of God, who calls you into His own kingdom and glory. Observe again, how, in relating, he both teaches and comforts. For if He has called them unto His kingdom, if He called them unto glory, they ought to endure all things. We entreat you, not that you should grant us any favor, but that you should gain the kingdom of heaven.
[AD 418] Pelagius on 1 Thessalonians 2:11
Just as a nurse cherishes small children, now also as a father Paul instructs the Thessalonians to increase their abilities and effectiveness as Christians.

Source: PELAGIUS’S COMMENTARY ON THE FIRST LETTER TO THE THESSALONIANS
[AD 220] Tertullian on 1 Thessalonians 2:12
For it is our duty so to walk in the Lord's discipline as is "worthy," not according to the filthy concupiscences of the flesh.

Source: On Exhortation to Chastity
[AD 258] Cyprian on 1 Thessalonians 2:12
For what could happen to me more desirable and more joyful than to be now close to you, that you might embrace me with those hands, which, pure and innocent, and maintaining the faith of the Lord, have rejected the profane obedience? What more pleasant and sublime than now to kiss your lips, which with a glorious voice have confessed the Lord, to be looked upon even in presence by your eyes, which, despising the world, have become worthy

Source: Epistle LXXX
[AD 407] John Chrysostom on 1 Thessalonians 2:13
It cannot be said, he says, that we indeed do all things unblamably, but you on the other hand have done things unworthy of our course of life. For in hearing us, you gave such heed as if not hearing men, but as if God Himself were exhorting you. Whence is this manifest? Because as he shows from his own temptations and their testimony, and the way in which he acted, that he did not preach with flattery or vainglory; so from their trials, he shows also that they rightly received the word. For whence, he says, unless you had heard as if God were speaking, did you endure such perils? And observe his dignity.

Source: Homily 3 on First Thessalonians
[AD 430] Augustine of Hippo on 1 Thessalonians 2:13
We may compare the manner in which our own word is made as it were the speech produced by our body, through assuming that speech as a means of displaying itself to human senses, with the assumption of flesh by the Word of God as a means of displaying himself to human senses. Even as our human words are human thoughts not yet not changed into speech, so the Word of God was made flesh, but most assuredly not changed into flesh. Our words become vocalized. So the divine Word becomes flesh by an assumption of the outward form and not by a transformation of one thing into another. He, therefore, who desires to arrive at some sort of likeness—unlike as it must be at many points—of the Word of God, should not regard as final the human word that sounds upon the ear, either in its vocal utterance or in the unspoken thinking of it. The words of every audible language may also be the subject of thought without being vocalized. Poems may be repeated mentally, while the bodily mouth remains silent. Not only the series of syllables but the notes of tunes, material as they are, and addressed to the material sense which we call hearing, may be presented through their material images to the thinking mind which rehearses them all in silence. We must go beyond all this to arrive at the human word which may furnish some small measure of likeness for comprehending, as in an enigma, the Word of God. We speak here not of that word which came to one or another of the prophets, of which it is said that “the word of God grew and multiplied”; or again that “faith comes of hearing, and hearing through the word of Christ”2; or again: “when you received from us the word of the hearing of God, you received it not as the word of men but as it is in truth, the word of God.” There are numberless instances in the Scriptures where similar statements are made about the word of God, which is scattered in the sounds of many different languages through the hearts and minds of men. But it is called the word of God, therefore, because a divine and not a human doctrine is handed down.

Source: ON THE TRINITY 15.11.20
[AD 430] Augustine of Hippo on 1 Thessalonians 2:13
Is it not apparently the beginning of the Thessalonians’ faith for which this same apostle thanks God, when he says, “Therefore, we also give thanks to God without ceasing, because when you had received the word which you heard from us, you received it not as the word of men, but (as it truly is) the word of God, which works in you, in which you have believed”? Why does he give thanks here to God? Certainly, it would be vain and meaningless if the person to whom he gives thanks for something is not the person who did it. But since this is not vain and meaningless, then certainly God, to whom he gives thanks for this work, is the one who brought it about that the Thessalonians, when they had received from the apostle the word by hearing it, received it not as the word of men but, as it truly is, as the word of God. Therefore, God works in the hearts of men, by that calling which is according to his purpose and of which we have said much, so that they would not hear the gospel in vain.

Source: ON THE PREDESTINATION OF THE SAINTS 19.39
[AD 253] Origen of Alexandria on 1 Thessalonians 2:14
“But Jesus said unto them, A prophet is not without honor, save in his own country.” We must inquire whether the expression has the same force when applied universally to every prophet (as if all prophets are dishonored in their own country). Or, it may be the case that because the expression “a prophet” is in the singular, these things were said only about one. If, then, these words are spoken about one person, these things which have been said suffice, if we refer that which was written to the Savior. But if it is a general principle in view, it is not historically true; for Elijah was not dishonored in Tishbeth of Gilead, nor Elisha in Abelmeholah, nor Samuel in Ramathaim, nor Jeremiah in Anathoth. But figuratively interpreted, it is absolutely true; for we must think of Judea as their country and Israel as their kindred and perhaps of the body as the house. For all suffered dishonor in Judea from the Israel which is according to the flesh, while they were yet in the body. Thus it is written in the Acts of the Apostles, as Stephen censured the people, “Which of the prophets did not your fathers persecute, who appeared before of the coming of the Righteous One?” And Paul says similar things in his first letter to the Thessalonians: “For you brethren became imitators of the churches of God which are in Judaea in Christ Jesus, for you also suffered the same things of your own countrymen even as they did of the Jews, who both killed the Lord Jesus and the prophets, and drove us out, and please not God, and are contrary to all men.”

Source: COMMENTARY ON MATTHEW 10.18
[AD 407] John Chrysostom on 1 Thessalonians 2:14
Are we worthy, then, so much as even to mention the name of Paul? He had, in addition, the help of grace, yet did not presume that grace eliminated the need to take chances. We, on the other hand, who are destitute of the confidence grace brings, on what basis, tell me, do we expect either to preserve those who are committed to our charge or to gain those who have not come to the fold? We, indeed, are those who have been making a study of self-indulgence, who are searching the world over for ease and who are unable or rather unwilling to endure the slightest hint of danger. We are as far distant from Paul’s wisdom as earth is from heaven. So it is, too, that they who are under us fall so far short of the men of those days. The reason is that the disciples of those days were better than the teachers of the present, isolated as they were in the midst of the populace, tyrants, surounded by enemies on all sides, and yet not in the slightest degree dragged down or giving up. Hear at least what Paul says to the Philippians: “Because to you it has been granted in the behalf of Christ, not only to believe on him but also to suffer in his behalf.” And again to the Thessalonians, “For you, brethren, became imitators of the churches of God which are in Judea.” … And you see them too, all employed in doing good. And so in those days grace worked effectually, and they also lived in good works.

Source: HOMILIES ON EPHESIANS 6
[AD 407] John Chrysostom on 1 Thessalonians 2:14
There is something more in the statement “as they also did in Judea.” It shows that everywhere they rejoiced when they contended nobly for the faith. Paul says therefore, “that you also suffered the same things.” And again, what wonder is it if you receive the same abuse when they dared to do the same things to the Lord himself? Do you see how Paul introduces this truth as containing great consolation? And how constantly he focuses our attention on it. Upon a close examination one may find it in nearly all his letters, how variously, upon all occasions of temptation, Paul brings forward Christ. Observe accordingly, that here also, when accusing the Jews, Paul puts them in mind of the Lord and of the sufferings of the Lord. Well does he know that this is a matter of the greatest consolation.

Source: HOMILIES ON 1 THESSALONIANS 3
[AD 407] John Chrysostom on 1 Thessalonians 2:14-16
"For you," he says, "became imitators of the Churches of God which are in Judæa." This is a great consolation. It is no wonder, he says, that they should do these things to you, inasmuch as they have done it also to their own countrymen. And this too is no little proof that the Preaching is true, that even Jews were able to endure all things. "For you also," he says, "have suffered the same things of your own countrymen, even as they did of the Jews." There is something more in his saying, "as they also did in Judæa"; it shows that everywhere they rejoiced, as having nobly contended. He says therefore, "that you also suffered the same things." And again, what wonder is it, if to you also, when even to the Lord they dared do such things?

Do you see how he introduces this as containing great consolation? And constantly he adverts to it; and upon a close examination one may find it in nearly all his Epistles, how variously, upon all occasions of temptation, he brings forward Christ. Observe accordingly, that here also, when accusing the Jews, he puts them in mind of the Lord, and of the sufferings of the Lord; so well does he know that this is a matter of the greatest consolation.

"Who both killed the Lord," he says — but, perhaps, they did not know Him — assuredly they did know Him. What then? Did they not slay and stone their own prophets, whose books even they carry about with them? And they did not do this for the sake of truth. There is therefore not only a consolation under the temptations, but they are reminded not to think that (the Jews) did it for the truth's sake, and be troubled on that account. "And drove out us," he says. And we also, he says, have suffered numberless evils. "And please not God, and are contrary to all men; forbidding us to speak to the Gentiles, that they may be saved." "Contrary to all men," he says. How? Because if we ought to speak to the world, and they forbid us, they are the common enemies of the world. They have slain Christ and the prophets, they insult God, they are the common enemies of the world, they banish us, when coming for their salvation. What wonder if they have done such things also to you, when they have done them even in Judæa? "Forbidding us to speak to the Gentiles, that they might be saved." It is a mark of envy therefore to hinder the salvation of all. "To fill up their sins always. But the wrath has come upon them to the uttermost." What is "to the uttermost"? These things are no longer like the former. There is here no return back, no limit. But the wrath is near at hand. Whence is this manifest? From that which Christ foretold. For not only is it a consolation to have partakers in our afflictions, but to hear also that our persecutors are to be punished. And if the delay is a grievance, let it be a consolation that they will never lift up their heads again; or rather he has cut short the delay, by saying, "THE wrath," showing that it was long ago due, and predetermined, and predicted.

Source: Homily 3 on First Thessalonians
[AD 220] Tertullian on 1 Thessalonians 2:15
Even in brief works there is much pungency? The Jews had slain their prophets. I may ask, What has this to do with the apostle of the rival god, one so amiable withal, who could hardly be said to condemn even the failings of his own people; and who, moreover, has himself some hand in making away with the same prophets whom he is destroying? What injury did Israel commit against him in slaying those whom he too has reprobated, since he was the first to pass a hostile sentence on them? But Israel sinned against their own God.

Source: Against Marcion Book V
[AD 215] Clement of Alexandria on 1 Thessalonians 2:17
For the theatre, and pageants, and many spectators, and strolling in the temples, and loitering in the streets, that they may be seen conspicuously by all, are necessary to them. For those that glory in their looks, not in heart

Source: Clement of Alexandria The Instructor Book III
[AD 407] John Chrysostom on 1 Thessalonians 2:17
He has not said "separated," but what was much more. He had spoken above of flattery, showing that he did not flatter, that he did not seek glory. He speaks here concerning love. Because he had said above, "as a father his children," "as a nurse," here he uses another expression, "being made orphans," which is said of children who have lost their fathers. And yet they were made orphans. "No"— he says — "but we. For if any one should examine our longing, even as little children without a protector, having sustained an untimely bereavement, long for their parents, not only from the feelings of nature itself, but also on account of their deserted state, so truly do we too feel." From this also he shows his own despondency on account of their separation. And this we cannot say, he says, that we have waited a long period, but "for a short time," and that "in presence, not in heart." For we always have you in our mind. See how great is his love! Although having them always in his heart, he sought also their presence face to face. Tell me not of your superlative philosophy! This is truly fervent love; both to see, and to hear, and speak; and this may be of much advantage. "We endeavored the more exceedingly." What is "more exceedingly"? He either means to say, "we are vehemently attached to you," or, "as was likely, being bereaved for a season, we endeavored to see your face." Observe the blessed Paul. When of himself he cannot satisfy his longing, he does it through others, as when he sends Timothy to the Philippians, and the same person again to the Corinthians, holding intercourse with them through others, when he cannot of himself. For in loving them, he was like some mad person, not to be restrained, nor to command himself in his affection.

Source: Homily 3 on First Thessalonians
[AD 407] John Chrysostom on 1 Thessalonians 2:18
Which is the part of love; yet here he mentions no other necessity but "that we might see you." "I Paul once and again, and Satan hindered us."

What do you say? Does Satan hinder? Yes, truly, for this was not the work of God. For in the Epistle to the Romans, he says this, that God hindered him [from Romans 15:22]; and elsewhere Luke says, that "the Spirit" hindered them from going into Asia. [Acts 16:7] And in the Epistle to the Corinthians he says, that it is the work of the Spirit, but here only of Satan. But what hindrance of Satan is he speaking of? Some unexpected and violent temptations: for a plot, it says, being formed against him by the Jews, he was detained three months in Greece. But it is another thing to remain for the sake of the dispensation, and willingly. For there he says, "Wherefore having no more place in these parts" [Romans 15:23], and, "To spare you I forbare to come unto Corinth." [2 Corinthians 1:23] But here nothing of this sort. But what? That "Satan hindered" him. "Even I Paul," he says, "both once and again." Observe, how ambitious he is, and what a display he makes, in his willingness to show that he loved them most of all. "I Paul," he says, instead of Although no others. For they indeed were only willing, but I even attempted it.

Source: Homily 3 on First Thessalonians
[AD 407] John Chrysostom on 1 Thessalonians 2:18
You, too, when you are about to perform any duty for God, expect manifold dangers, punishments, deaths. Don’t be surprised or disturbed if such things happen. For it is said, “My Son, if you come to serve the Lord, prepare your soul for temptation.” For surely no one choosing to fight, expects to carry off the crown without wounds! And you, therefore, who have decided to wage full combat with the devil, don’t think to pursue such a life without danger, expecting luxury instead! God has not pledged to you his recompense and promise for this life. These splendid things await you in the future life! Be glad and rejoice then, if when you have yourself done any good action, you receive evil in return … inasmuch as your suffering is the source of a higher recompense!… We see Paul in prison, yes, even in chains, instructing and initiating. He does the very same in a court of justice, in shipwreck, in tempest and in a thousand dangers. You also imitate these saints, and as long as you are able continue in your good works. Although you see the devil thwarting you ten thousand times, never fall back! Perhaps you have lost your wealth in a shipwreck. Remember Paul, carrying God’s word, a message far more precious than all material wealth, was traveling to Rome and was wrecked, and sustained innumerable hardships. And this principle he himself signified when he said, “Many times we desired to come to you, but Satan hindered us.” And God permitted it, thus revealing more abundantly his power.

Source: HOMILIES ON THE STATUES 1.30
[AD 420] Jerome on 1 Thessalonians 2:18
Paul, the chosen vessel, chastised his body and brought it into subjection, lest after preaching to others he himself should be found a reprobate. He relates that there was given to him “a thorn in the flesh, a messenger of Satan to buffet him.” And to the Corinthians he writes: “But I am afraid that as the serpent deceived Eve by his cunning, your thoughts will be led astray from a sincere and pure devotion to Christ.” And elsewhere he says, “Any one whom you forgive, I also forgive. What I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ, to keep Satan from gaining the advantage over us, for we are not ignorant of his designs.” And again, “No temptation has overtaken you that is not common to man, but God is faithful, and he will not let you be tempted beyond your strength; but with the temptation will also provide the way of escape, that you may be able to endure it.” And “Let anyone who thinks that he stands take heed lest he fall.” And to the Galatians, “You were running well; who hindered you from obeying the truth?” And elsewhere: “We greatly desired to have come unto you, I Paul once and again; and Satan hindered us.”

Source: Against Jovinian 2.3
[AD 220] Tertullian on 1 Thessalonians 2:19
And again: "For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord God, Jesus Christ, at His coming? " Likewise: "Before God, even our Father, at the coming of the Lord Jesus Christ, with the whole company of His saints.

Source: On the Resurrection of the Flesh
[AD 373] Athanasius of Alexandria on 1 Thessalonians 2:19
For we ought to walk by the standard of the saints and the fathers, and imitate them, and to be sure that if we depart from them we put ourselves also out of their fellowship. Whom then do they wish you to imitate? The one who hesitated, and while wishing to follow, delayed the decision and took counsel because of his family? Or blessed Paul, who, the moment the stewardship was entrusted to him, “did not immediately consult with flesh and blood”? For although he said, “I am not worthy to be called an apostle,” yet, knowing what he had received and fully aware of the giver, he wrote, “For woe is me if I do not preach the gospel.” But, as it was “woe to me” if he did not preach, so, in teaching and preaching the gospel, he had his converts as his joy and crown. This explains why the saint was zealous to preach as far as Illyricum and did not shrink from proceeding to Rome24 or even going as far as the Spains, in order that the more he labored, he might receive so much the greater reward for his labor. He boasted then that he had fought the good fight and was confident that he should receive the great crown.

Source: LETTERS TO DRACONTIUS 49.4
[AD 390] Gregory of Nazianzus on 1 Thessalonians 2:19
What then is my defense? If it be false, you must convict me. But if true, you on behalf of whom and in whose presence I speak, must bear witness to it. For you are my defense, my witnesses and my crown of rejoicing, if I also may venture to boast myself a little in the apostle’s language. This flock was, when it was small and poor, as far as appearances went, no, not even a flock, but only a trace and relic of a flock, without order, shepherd or boundaries, with neither the right to pasture nor the defense of a sheepfold. Instead, you were wandering upon the mountains, in caves and dens of the earth, scattered and dispersed hither and yon as each one could find shelter or pasture or could gratefully secure its own safety.… Such then was the condition of this flock. Now it is so healthy and well grown that if it is not yet perfect, it is advancing toward perfection by constant growth, and I prophesy that it will advance.

Source: ORATIONS 42.2, 6
[AD 407] John Chrysostom on 1 Thessalonians 2:19
He who will not seek in the well-being of his neighbor his own benefit will not attain to the crown for this reason: God himself has so decided that human beings should be mutually bound together. When one awakens a sleeping child and asks him to follow his brother, left to himself he is often unwilling. If, however, we place in his brother’s hand an object the child desires, he will pursue his brother to obtain what he desires. It is the same case here. God has placed our benefit in the hand of our neighbor so that we will pursue one another and not be torn apart.If you wish, apply this illustration to the one who addresses you today. For my benefit depends on you, as yours does on me. Thus, on the one hand, it is to your profit to be taught the things that please God, for these things have been entrusted to me that you might receive them from me and therefore might be compelled to run to me. On the other hand, it is to my benefit that you should be made better: for the reward which I shall receive for this will be great. This again, however, lies in you; and therefore am I compelled to follow after you that you may improve and that I may profit from your improvement. And so also Paul says, “For what is my hope? Are not you that?” And again, “My hope and my joy, and the crown of my rejoicing.”

Source: HOMILIES ON FIRST CORINTHIANS 33.3
[AD 407] John Chrysostom on 1 Thessalonians 2:19-20
Are the Macedonians, tell me, your hope, O blessed Paul? Not these alone, he says. Therefore he has added, "Are you not also?" For "what," he says, "is our hope, or joy, or crown of glorying"? Observe then the words, which are those of women, inflamed with tenderness, talking to their little children. "And crown of glorying," he says. For the name of "crown" was not sufficient to express the splendor, but also "of glorying." Of what fiery warmth is this! Never could either mother, or father, yea if they even met together, and commingled their love, have shown their own affection to be equivalent to that of Paul. "My joy and crown," he says, that is, I rejoice in you more than in a crown. For consider how great a thing it is, that an entire Church should be present, planted and rooted by Paul. Who would not rejoice in such a multitude of children, and in the goodness of those children? So that this also is not flattery. For he has not said "you," but "you also" together with the others.

Source: Homily 3 on First Thessalonians
[AD 418] Pelagius on 1 Thessalonians 2:19
Good teachers are accustomed to locate every hope and joy and crown in the progress of their students.

Source: PELAGIUS’S COMMENTARY ON THE FIRST LETTER TO THE THESSALONIANS
[AD 461] Leo the Great on 1 Thessalonians 2:19
I beg you, therefore, “by the mercy of the Lord,” help with your prayers the one for whom you have voted with your desires. Pray that the “Spirit” of grace “might remain in me” and that you might not begin to reconsider your decision. May the one who has instilled in you an eager longing for agreement provide for us all the shared benefit of peace. I could then be made fit for serving almighty God and for surrendering myself to you for the rest of my life, entreating the Lord with confidence, “Holy Father, keep in your name the ones you have given me.” While you continually make progress toward salvation, “my soul could” then “proclaim the greatness of the Lord.” In the compensation of the judgment that is to come, the reckoning of my priesthood could take its stand before the just Judge in such a way that, through your good works, “you” might be “a joy” to me, and “you a crown.” You have already given sincere testimony about the present life by your good will.

Source: SERMONS 1.2