Exegetical and Hermeneutical Commentary of 1 Thessalonians 2:5
For neither at any time used we flattering words, as ye know, nor a cloak of covetousness; God [is] witness:
5. For neither at any time used we flattering words ] were we found using words of flattery (R. V.: same verb as in 1Th 2:1, “ found vain”); or, did we fall into the use of flattering speech. “Found” might suggest detection, which is not in the Apostle’s mind. Lit., word of flattery, referring to the tenor and general style of the apostles’ speech. He adds a third time (see note on 1Th 2:1) “as ye know.” St Paul, as his friends well knew, was not one to
“crook the pregnant hinges of the knee,
Where thrift may follow fawning.”
In repudiating the cloak of covetousness he appeals to “God” as “witness” (comp. Rom 1:9, “God is my witness, whom I serve in my spirit in the gospel of His Son;” also Rom 2:15, Rom 9:1), “God, Who proveth our hearts” (1Th 2:4). The “cloak” signifies the pretext of an affected self-devotion, such as might be used to conceal the “covetousness” of a selfish heart. “God is witness,” he says, “that no secret avarice was hidden behind our zeal for your salvation.”
The Greek word for “covetousness” denotes greed of any kind, oftenest, but not always or necessarily, for money; it is the spirit of self-aggrandisement, selfishness as a ruling passion. (Comp. the note on “defraud,” ch. 1Th 4:6.) Such a motive in the servant of God would constitute the “uncleanness” denied in 1Th 2:3.
This verse gives double evidence of the pure zeal for God professed in 1Th 2:3-4 the one outward and of the lips, the other inward and known only to God in the heart. Contrast the opposite description of Psa 12:2: “A flattering lip, and a double heart.”
Fuente: The Cambridge Bible for Schools and Colleges
For neither at any time used we flattering words – see the Job 31:21-22 notes; and on 2Co 2:17 note. The word here rendered flattering – kolakeias – occurs nowhere else in the New Testament. The meaning is, that the apostle did not deal in the language of adulation; he did not praise them for their beauty, wealth, talent, or accomplishments, and conceal from them the painful truths about their guilt and danger. He stated simple truth – not refusing to commend people if truth would admit of it, and never hesitating to declare his honest convictions about their guilt and danger. One of the principal arts of the deceiver on all subjects is flattery; and Paul says, that when preaching to the Thessalonians he had carefully avoided it. He now appeals to that fact as a proof of his own integrity. They knew that he had been faithful to their souls.
Nor a cloke of covetousness – The word rendered cloke here – prophasei – means, properly, what is shown or appears before any one; i. e., show, pretence, pretext, put forth in order to cover ones real intent; Mat 22:14; Mar 12:40; Luk 20:47. The meaning here is, that he did not put on a pretence or appearance of piety for the sake of promoting the schemes of covetousness. The evidence of that was not only what they observed of the general spirit of the apostle, but also the fact that when with them he had actually labored with his own hands for a support; 1Th 2:9. It is obvious that there were those there, as sometimes there are now, who, under the pretence of great zeal for religion, were really seeking wealth, and it is possible that it may have been alleged against Paul and his fellow-laborers that they were such persons.
God is witness – This is a solemn appeal to God for the truth of what he had said. He refers not only to their own observation, but he calls God himself to witness his sincerity. God knew the truth in the case. There could have been no imposing on him; and the appeal, therefore, is to one who was intimately acquainted with the truth. Learn hence:
(1) That it is right, on important occasions, to appeal to God for the truth of what we say.
(2) We should always so live that we can properly make such an appeal to him.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. Flattering words] Though we proclaimed the Gospel or glad tidings, yet we showed that without holiness none should see the Lord.
Ye know] That while we preached the whole Gospel we never gave any countenance to sin.
For a cloak of covetousness] We did not seek temporal emolument; nor did we preach the Gospel for a cloak to our covetousness: God is witness that we did not; we sought you, not yours. Hear this, ye that preach the Gospel! Can ye call God to witness that in preaching it ye have no end in view by your ministry but his glory in the salvation of souls? Or do ye enter into the priesthood for a morsel of bread, or for what is ominously and impiously called a living, a benefice? In better days your place and office were called a cure of souls; what care have you for the souls of them by whose labours you are in general more than sufficiently supported? Is it your study, your earnest labour, to bring sinners to God; to preach among your heathen parishioners the unsearchable riches of Christ?
But I should speak to the thousands who have no parishes, but who have their chapels, their congregations, pew and seat rents, c., c. Is it for the sake of these that ye have entered or continue in the Gospel ministry? Is God witness that, in all these things, ye have no cloak of covetousness? Happy is the man who can say so, whether he has the provision which the law of the land allows him, or whether he lives on the free-will offerings of the people.
The faithful labourer is worthy of his hire for the ox that treads out the corn should not be muzzled and they that preach the Gospel should live, not riot, by the Gospel. But wo to that man who enters into the labour for the sake of the hire! he knows not Christ; and how can he preach him?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In the former verses the apostle had asserted his integrity more generally; here, and in the next verse, he instanceth in particulars. He vindicates his ministry from the guilt of three vices which too often attend it; flattery, covetousness, and vain-glory.
For neither at any time used we flattering words: first, flattery, ; or, we were not, i.e. conversant, in a word of flattery, as in the Greek; our word was not a word of flattery, as if we sought to please men. When we ascribe to men good things that they have not, or above what they have, or when we applaud or extenuate the evil that is in them, we flatter them. This is reproved often in the false prophets of the Old Testament, Isa 30:10; Eze 13:10,18; and in the false teachers in the New. The flattery of ministers is, their preaching of smooth things, rather to please than profit; when they avoid just reproofs, and searching truths, and close applications, that they may not displease; and affect wisdom of words, and rhetorical discourses, that they may please: when they either conceal some part of truth, or pervert it, that people may think their doings better than they are, or their state better than it is.
As ye know: their words in preaching being an overt act, they themselves could judge of, and therefore the apostle doth appeal to their own knowledge in that.
Nor a cloak of covetousness, God is witness: in what they could not know, which was their inward aims and designs, he appeals to God, which is a form of swearing; and in all oaths men solemnly do concern God therein; the same in effect that is called protesting, 1Co 15:31. And that wherein he thus appeals is, that he had no covetous design in his ministry, which he calls a cloak of covetousness; which lies either in undue withholding what we have, or inordinate desire of more. The latter is here meant, as the Greek word imports. And the word cloak is a metaphor as the word is translated here, and Joh 15:22; as that covers the inner garments, so when bad designs are covered with specious pretexts, this we call a cloak. The word in the text, , is often used, Mat 23:14; Mar 12:40; Luk 20:47, and sometimes rendered occasion, but for the most part pretence, and so to be understood here; and in heathen authors sometimes used for accusation. And this is contrary to what is said of false prophets, 2Pe 2:3; Through covetousness shall they with feigned words make merchandise of you.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. used we flatteringwordsliterally, “become (that is, have we been found) in(the use of) language of flattery”; the resource of those whotry to “please men.”
as ye know“Yeknow” as to whether I flattered you; as to”covetousness,” GOD,the Judge of the heart, alone can be “my witness.”
cloak ofthat is, anyspecious guise under which I might cloak “covetousness.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For neither at any time used we flattering words,…. To introduce them into the affections, and gain the esteem and good will of men; they did not in their ministry deliver such things as flattered men with a good opinion of themselves: they did not preach up the purity of human nature, but on the contrary the doctrine of original sin, the imputation of Adam’s transgression to his posterity, and the corruption of all human nature; they asserted the universal pollution of it, of all men, and of all the powers and faculties of their souls, that they are all under the power and dominion of sin, are involved in the guilt of it, and are all guilty before God, and liable to everlasting wrath and punishment; and that unless they repented of their sins and believed in Christ, they would perish eternally; thus they dealt roundly and freely with men’s consciences, and plainly, openly, and faithfully told them their case as it was: nor did they cry up the power of man’s free will, which would have been grateful to Jews and Gentiles; but they declared the reverse, they asserted the weakness and impotency of man, to anything that is spiritually good; and represented him as a weak and strengthless creature, and unable to do anything, even to think a good thought of himself; and ascribed all that a man is, or has, or does, that is good, to the grace and power of God, who works in him both to will and to do: nor did they plead for the sufficiency of man’s righteousness to justify him before God, a doctrine very pleasing to human nature; but, on the contrary, they gave out that there was none righteous, no, not one of the sons of Adam, in and of themselves, or by virtue of any righteousness of their own; so far from it that they were full of all unrighteousness, and were not capable of working out a righteousness, or of attaining to the righteousness of the law; that what they did pretend to was not a justifying righteousness, and would give no right and title to eternal glory; and that the righteousness of Christ was the only righteousness, by which a man could be justified from all things, and in which he could be found safe. They did not blend and mix their doctrine to suit with the tastes of different men, but with all sincerity and plainness preached the truth, as it is in Jesus; they did not connive at the sins of men, cry Peace, Peace, when there was none, or sow pillows under their armholes, or promise them life, though they should not return from their wicked way; but they with great freedom inveighed against the sins of men, and exhorted them to repentance and reformation, as well as to faith in Christ for pardon and righteousness; nor did they wink at the sins of professors, or of one another, the Apostle Paul withstood Peter to the face because he was to be blamed; and when they praised men for their gifts and graces, and the exercise of them, they took care to ascribe them to the grace of God, and give him the glory, and prevent men from boasting in themselves; in short, they acted the reverse of the false teachers, who had men’s persons in admiration because of advantage, and by good words and fair speeches deceived the hearts of the simple; but so did not the apostles of Christ, no, never, not “at any time”: when they first came to Thessalonica during their stay there, either in public or in private: and though this was true of any other time and place, yet here must be confined to this, since the apostle appeals to this church for the truth of what he said,
as ye know; for flattering words may be discerned; a flatterer is known by his words; though in general such is the weakness of human nature, that men love to be flattered, though they know they are:
nor a cloak of covetousness; or “an occasion of” it, they did not take the opportunity or advantage by the ministry of the word, to indulge a covetous disposition, or to amass wealth and riches to themselves; or an “excuse” for covetousness, which covetous men are never at a loss to make, always pretending one thing or another to hide and cover their evil; but the apostles made no excuses, nor used any cloak, nor needed any to cover their covetousness, because they had not the thing; they did not pretend one thing and mean another; they did not, as the false apostles did, pretend to serve Christ, preach his Gospel, seek the glory of God and the good of souls, and mean themselves, and design their own worldly advantage; they did not make these a “pretence” for covetousness, they sincerely served Christ, faithfully preached his Gospel, truly sought the glory of God, and were heartily concerned for the good of souls without any mercenary and selfish views; for the truth of which they could appeal to the heart searching and rein-trying God, as the apostle here does, saying,
God is witness; which is properly an oath, a solemn appeal to God; for since covetousness is an internal and secret sin, and may be so coloured and disguised as not easily to be discerned, as flattering words may, the apostle therefore calls God to witness the truth of what he had said.
Fuente: John Gill’s Exposition of the Entire Bible
Using words of flattery ( ). Literally,
in speech of flattery or fawning . Old word, only here in N.T., from , a flatterer. An Epicurean, Philodemus, wrote a work (Concerning Flattery). Milligan (Vocabulary, etc.) speaks of “the selfish conduct of too many of the rhetoricians of the day,” conduct extremely repugnant to Paul. The third time (verses 1Thess 2:1; 1Thess 2:2; 1Thess 2:5) he appeals to their knowledge of his work in Thessalonica. Frame suggests “cajolery.”
Nor a cloke of covetousness ( ). Pretext ( from , to show forth, or perhaps from –, to speak forth). This is the charge of self-interest rather than the mere desire to please people. Pretext of greediness is Frame’s translation. is merely “having more” from , one eager for more, and , to have more, then to over-reach, all old words, all with bad meaning as the result of the desire for more. In a preacher this sin is especially fatal. Paul feels so strongly his innocence of this charge that he calls God as witness as in 2Cor 1:23; Rom 9:1; Phil 1:8, a solemn oath for his own veracity.
Fuente: Robertson’s Word Pictures in the New Testament
Used we flattering words [ ] . Better, were we found using flattering discourse. Very literally and baldly it is, we came to pass in discourse of flattery. It means more than the mere fact that they were not flatterers : rather, they did not prove to be such in the course of their work. Similar periphrases with ejn are found, Luk 22:44; Act 22:17; 2Co 3:7; Phi 2:7; with eijv, Mt 21:42; Mr 12:10; Luk 20:17; Act 4:11; 1Th 3:5. Kolakia flattery, N. T. o. o LXX Rare in Class. Logw is explained by some as report or rumor. Common report did not charge us with being flatterers. This meaning is admissible, but the other is simpler. Paul says that they had not descended to flattery in order to make the gospel acceptable. They had not flattered men’s self – complacency so as to blind them to their need of the radical work which the gospel demands.
Cloke of covetousness [ ] . For profasiv see on Joh 14:22. Properly pretext : pro before, fasiv a word or saying. Others, less probably, from profainein to cause to shine forth or before. Paul means that he had not used his apostolic office to disguise or conceal avaricious designs.
God is witness [ ] . Comp. Rom 1:9; 2Co 1:23; Phi 1:8; 1Th 2:10. God or the Lord is witness is a common O. T. formula : see Gen 31:44, 50; 1Sa 12:5, 6; 1Sa 20:23, 42; Wisd. 1 6. For testimony to his conduct, he appeals to the Thessalonians (as ye know) : for testimony to his motives, he appeals to God. Comp. ver. 10, where there is the double appeal.
Fuente: Vincent’s Word Studies in the New Testament
1) “For neither at any time” (Oute gar pote) “For not at any time past”; This is a strong reassertion that neither Paul nor any of his companions sought personal success, or gain of approval, by means that were low or base.
2) “Used we flattering words” (en logo kalakeias egenethemen) “were we (having spoken) a word of flattery,” or sought self-gain by flattering the hearers, 2Co 2:17.
3) “As ye know” (kathos oidate) “just as you all know;- or are aware, Pro 20:10, one is not to meddle with a flatterer; his mouth works ruin, Pro 26:28; It is plain that a flatterer is a liar, Psa 78:36. Paul was not such a person, the Thessalonians knew well.
EVILS OF FLATTERY
When Alexander the Great had received from an arrow a wound that would not heal, he said to his parasites, “You say that I am Jupiter’s son; but this wound proves me a feeble man.” Undeserved praise is always fatal in its effects on the vain-glorious dupe. More danger lurks in adulation than in abuse, since it is the slaver that kills, and not the bite. They who are voracious of vain compliments drink from a Circean cup, which first enhilarates to madness, and then destroys.
-E. L. Magoon
4) “A cloke of covetousness” (oute en prophasei pleoneksias) “nor in a pretext of covetousness”; Paul did not covet or selfishly desire gold, silver, apparel, or plaudits of men, Act 20:33-35.
5) “God is witness” (Theos martus) “God (is) witness”; keeping record, looking on, the one to whom account shall be given even for every idle word, Mat 12:36-37.
Fuente: Garner-Howes Baptist Commentary
5 For neither have we ever. It is not without good reason that he repeats it so frequently, that the Thessalonians knew that what he states is true. For there is not a surer attestation, than the experience of those with whom we speak. And this was of the greatest importance to them, because Paul relates with what integrity he had conducted himself, with no other intention, than that his doctrine may have the greater respect, for the building up of their faith. It is, however, a confirmation of the foregoing statement, for he that is desirous to please men, must of necessity stoop shamefully to flattery, while he that is intent upon duty with an earnest and upright disposition, will keep at a distance from all appearance of flattery.
When he adds, nor for an occasion of covetousness, he means that he had not, in teaching among them, been in quest of anything in the way of personal gain. Πρόφασις is employed by the Greeks to mean both occasion and pretext, but the former signification suits better with the passage, so as to be, as it were, a trap. (522) “I have not abused the gospel so as to make it an occasion of catching at gain.” As, however, the malice of men has so many winding retreats, that avarice and ambition frequently lie concealed, he on this account calls God to witness. Now, he makes mention here of two vices, from which he declares himself to be exempt, and, in doing so, teaches that the servants of Christ should stand aloof from them. Thus, if we would distinguish the genuine servants of Christ from those that are pretended and spurious, they must be tried according to this rule, and every one that would serve Christ aright must also conform his aims and his actions to the same rule. For where avarice and ambition reign, innumerable corruptions follow, and the whole man passes away into vanity, for these are the two sources from which the corruption of the whole ministry takes its rise.
(522) “ Tellement que ce soit vne ruse ou finesse, semblable a celle de ceux qui tendent les filets pour prendre les oiseaux;” — “So that it is a trick or artifice, similar to that of those who set traps for catching birds.”
Fuente: Calvin’s Complete Commentary
Text (1Th. 2:5)
5 For neither at any time were we found using words of flattery, as ye know, nor a cloak of covetousness, God is witness;
Translation and Paraphrase
5.
(We avoided other wrong doings besides men-pleasing while we were with you;) for neither were me at any time found using flattering speech, as you (well) know; neither (did we use any) pretext (to cover a motive) of covetousness, God is (our) witness (that we are telling the truth about that).
Notes (1Th. 2:5)
1.
God had preserved for us in this verse (and paragraph) a record of how an inspired apostle went about preaching in a city where the gospel had never before been heard. We must imitate his methods and motives.
2.
As to his outward conduct (that it was without flattery) Paul calls the Thessalonians to witness; as to his inward desires (that they were without covetousness) he calls God to witness. (McGarvey)
3.
Flattering words are often very powerful, and can bring about some spectacular results. Such words will win the favor of the majority of people. Absolom stole the hearts of the people of Israel by flattery. 2Sa. 15:2-6. But flattery is dangerous to use, and its effects are not lasting. It should be avoided. Good-will gained through flattery will not stand the tests that brotherly love produced by conversion will stand. He that rebuketh a man afterwards shall find more favor than he that flattereth with his tongue. Pro. 28:23. See also Pro. 29:5; Pro. 26:28; Pro. 6:24.
4.
The word cloke means a pretext, or pretense, or show. Jesus said that the scribes for a pretense (cloke) make long prayers. Mar. 12:40. Their long prayers covered up their desire for the praise of men.
Thus a cloke of covetousness would be a pretended manner such as a person would use to cover up the fact that he wanted money. Covetous men have often used such a pretense, And through covetousness shall they with feigned words make merchandise of you. 2Pe. 2:3. Paul did not put a cloke over covetousness, for he had none to hide.
5.
Paul did not use his ministry as a pretext for making money. Act. 20:33. I have coveted no mans silver, or gold, or apparel. The world of the Greeks was full of teachers and philosophers who travelled about lecturing and disputing, seeking to live by their wits. Notice Act. 13:6-12; Act. 19:13-20. Paul was that kind of a man, and he was careful to conduct himself so that he could not possibly be accused of being one. Preachers must be supported, according to Gods command, but if money becomes their motive, they have missed the path altogether.
6.
It might almost appear that Paul used an oath when he called upon God to witness that he had not been covetous among the Thessalonians. However, inasmuch as Paul was an inspired man, it would be presumptuous of us to judge him. See 1Co. 2:15. Paul had the mind of Christ perfectly. 1Co. 2:16. What he said here was, therefore, befitting before God.
But for ourselves, we should avoid saying, By God, that anything is true or not true. Let your Yes mean Yes, and your No mean No. Whatsoever is more than these cometh of the evil one. Mat. 5:37. Pauls words were acceptable by God. But we cannot know with the certainty of Paul when such a statement would be an oath, and when we would be stating a harmless fact. Therefore, Swear not at all. Mat. 5:34.
Fuente: College Press Bible Study Textbook Series
(5) At any time.Not only during the stay at Thessalonica, but neither at Thessalonica nor elsewhere, as the next verse shows. But as the Thessalonians can only be appealed to as evidence for their own experience, the writers therefore call God Himself to witness. At the same time, the absence of flattering words was a thing of which human witnesses could judge; the freedom from covetous designs was known to God alone.
Cloke of covetousnessi.e., some specious pretext, under cover of which we might gain a worldly advantage; so (though the Greek word is different) 1Pe. 2:16, a cloke of maliciousness.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Flattering words This solemn responsibility to God alone is attested by our words. Cloak, or pretext, covering a real covetousness, or purpose to make money by you.
God is witness And the sincerity of this appeal to God you know as well as we.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For neither at any time were we found using words of flattery, as you know, nor a pretext resulting from greed. God is witness. Nor seeking glory of men, neither from you nor from others, when we might have been burdensome as Apostles of Christ.’
They were not like professional philosophers who went around in their philosophers’ cloaks, giving men what they wanted to hear so that they would feel self-satisfied, and seeking payment for their teaching. Who put on a pretence because of their greed, as they angled for money and admiration. But Paul and his companions were not interested in pleasing men in their teaching, and lulling them into a feeling of satisfaction and wellbeing so that they would receive a reward. They were not in it for money or for prestige or for hero worship. Indeed they refrained from seeking in any way to benefit financially, even though as the Apostles of Christ they would have had a right to hospitality and assistance (Mat 10:10-11).
‘Seeking glory from men.’ The idea here is of being exalted in men’s eyes as spiritual superiors and mentors so that people paid over money or rendered honour.
‘Apostles of Christ.’ The word is used, with rare exceptions, only of the twelve, Paul and Barnabas (‘the Apostles to the Gentiles’) and possibly of James, the Lord’s brother (see 1Co 9:5; Gal 1:11 to Gal 2:9 ; 1Co 15:5-7; Act 1:26). They uniquely represented Christ. The word Apostle has similarities with the Hebrew shaliach, someone sent as a representative so that he stood in the other’s place. It was an authority that could not be transmitted. The idea related mainly to having personally known the Lord (Act 1:21), of being specifically appointed by Christ (Matthias through the lot) and of being the vehicles of special revelation from God (John 14-16; Gal 1:12). Here Silvanus is included as sharing Paul’s Apostleship in a secondary way because of his close association with Paul in his Apostolic ministry. It includes a little more than just a messenger. It stresses their right to give authoritative teaching. But he is never directly called an Apostle.
Fuente: Commentary Series on the Bible by Peter Pett
1Th 2:5 . Proof of the habitual character of the gospel preaching by an appeal to the character which it specially had in Thessalonica.
] refers to .
] we proved ourselves in , or we appeared as of such a character. The passive form (see on 1Th 1:5 ) denotes here also that the mode of appearance mentioned lay in the plan of God , was something appointed by Him.
] comp. Theophrast. charact. c. 1 Thessalonians 2 : , . The word is not again found in the N. T. cannot denote in a rumour (report) of flattery, according to which the sense would be: for never has one blamed us of flattery (so Heinsius, Hammond, Clericus, Michaelis). Against this is the context, for the point here is not what others said of the apostle’s conduct, but what it was in reality . Also it is inadmissible to take , according to the analogy of the Hebrew with the following substantive, as a circumlocution for (so Pelt, who, however, when he renders the clause: in assentationis crimen incurri, involuntarily falls into the afore-mentioned explanation). For (1) the Hebrew use of is foreign to the N. T.; (2) it is overlooked that finds in the context its full import and reference, inasmuch as the apostle, in complete conformity to the contents of the preceding verses (comp. 1Th 2:2 ; , 1Th 2:3 ; , 1Th 2:4 ), in the beginning of 1Th 2:5 still speaks of a quality of his discourse, and only in 1Th 2:6 passes to describe his conduct in Thessalonica in general. Accordingly, the apostle denies that he appeared in Thessalonica with a mode of speech whose nature or contents was flattery (Schott falsely takes as the genitive of origin), or that he showed himself infected with it. In Thessalonica, for this limitation of is demanded by the accessory appeal to the actual knowledge of the readers
, as ye know.
] sc. . , from (not from ), denotes that which one puts on for appearance, and with the definite design to colour or to cloak something else It therefore denotes pretext, the outward show, and has its contrast (comp. Phi 1:18 ) in . See proofs in Raphel, Polyb. p. 354. The meaning accordingly is: we appeared not in a pretext for covetousness, i.e. our gospel preaching was not of this nature, that it was only a pretext or cloak to conceal our proper design, namely, covetousness. Without linguistic reason, and against the context, Heinsius and Hammond understand as accusatio; Pelt, weakening the idea, and not exhausting the fundamental import of (see below), nunquam ostendi avaritiam; Wolf also unsatisfactorily considers as equivalent to species; similarly Ewald, “even in an appearance of covetousness;” for the emphatic even (by which that interpretation is at all suitable, and by means of which there would be a reference to a supplementary clause, “to say nothing of its being really covetousness”) is interpolated, and the question at issue is not whether Paul and his associates avoided the appearance of , but whether they actually kept themselves at a distance from . Lastly, erroneously Clericus (so also the Vulg.): in occasione avaritiae, ita ut velit apostolus se nullam unquam occasionem praebuisse, ob quam posset insimulari avaritiae.
] comp. Rom 1:9 ; Phi 1:8 . Paul having just now appealed to the testimony of his readers that he was removed from , now takes God for witness that the motive of his behaviour was not . Naturally and rightly; for man can only judge of the character of an action when externally manifested, but God only knows the internal motives of acting.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
5 For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness:
Ver. 5. For neither at any time ] Sinisterity of ends is here opposed to sincerity in God’s works. And flattery, covetousness, ambition declared to be the fountains of insincerity.
Nor a cloak of covetousness ] This sin goes usually cloaked with the name and pretence of good husbandry. The ordinary language of the world is, “He is a man somewhat with the hardest, a little with the nearest, a little too much for the world, but yet a marvellously honest, a wondrously good man.” Covetousness is seldom without feigned words,2Pe 2:32Pe 2:3 , to hide it from others without, or subtle thoughts and evasions to blind fold the conscience within. Alcibiades embroidered a curtain with lions and eagles to cover his pictures of owls and apes; so all sin hath its vizard; neither is there any wool so coarse but will take some colour.
God is witness ] That he flattered not; he reports himself to them, that he coveted not; he appeals to God, who is not mocked with masks or specious pretences, but will pull off the vizard, wash off the covetous man’s varnish with rivers of brimstone. Religion, as it is the best armour, so it is the worst cloak: and will serve self-seekers, as the disguise Ahab put on and perished,1Ki 22:301Ki 22:30 . The covetousness of the court of Rome was anciently muttered forth in that saying, Curia Romana non petit ovem siue lana; and again, In parabola ovis, capras suas quaerunt. This the poor people were ever sensible of; but dare say little. There is a story of Walter Mapes (sometime archdeacon of Oxford), who relating the gross simony a of the pope for confirming the election of Reinold, bastard son to Jocelin, bishop of Sarum, into the see of Bath, concludeth his narration thus, Sit Domina tamen materque nostra Roma baculus in aqua fractus; et absit credere quae vidimus, i.e. Nevertheless let our lady and mother of Rome be as a staff in the water, that seems only to be broken; and far be it from us to believe our own eyes. They dared not see, or at least say what they saw; but now all is laid open, and shall be much more at the last day, when (as at a great fair) all fardels b shall be uncorded, and all packs opened.
a The act or practice of buying or selling ecclesiastical preferments, benefices, or emoluments; traffic in sacred things. D
b A bundle, a little pack; a parcel. D
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
5 ff.] Proofs again of the assertions of 1Th 2:3-4 . For neither did we become conversant (see reff. , in re quadam versari ; so , Xen. Cyr. iv. 3. 23. On the impracticability of maintaining a passive sense in the form , see above, on ch. 1Th 1:5 ) in speech of (consisting of) flattery (not ‘ incurring repute of flattery ,’ as Hamm., Le Clerc, Michael., al. (similarly as to meaning, Pelt), which would be irrelevant, as he is not speaking of what others thought of their ministry, but of their own behaviour in it. On . Ln. quotes Theophrastus, Charr. 2, , , and Ellic. remarks, “It seems more specifically to illustrate the of 1Th 2:3 , and forms a natural transition to the next words, the essence of being self-interest: , . Aristot. Eth. Nic. iv. 12 ad fin.”) as ye know, nor ( ) in pretext (employed in that which was meant to be a pretext, not ‘ in occasione avariti ,’ as vulg. and Le Clerc; nor is ‘ species ,’ as Wolf) of (serving to conceal) avarice; God is witness ( , , . Thdrt., and similarly Chrys. But perhaps it is simpler, seeing that no is expressed with , to refer . to the whole).
Fuente: Henry Alford’s Greek Testament
1Th 2:5 . “Never did we resort to words of flattery” (in order to gain some private end); cf. Arist., Eth. Nik. , iv. 6. As self-interest is more subtle than the desire to please people (which may be one form of self-interest), the appeal is changed significantly from . . to (Rom 1:9 ): “auaritia aut ambitio, duo sunt isti fontes ex quibus manat totius ministerii corruptio” (Calvin). Cf. Introduction, 1 on and , cf. Kattenbusch, das Apost. Symbol , ii. 515 f.
Fuente: The Expositors Greek Testament by Robertson
neither, nor. Greek. oute.
used we. Literally were (became) we in (Greek. en).
flattering words. Literally a word (App-121.) of flattery.
cloke = pretence. Greek. prophasis. See Act 27:30.
Fuente: Companion Bible Notes, Appendices and Graphics
5 ff.] Proofs again of the assertions of 1Th 2:3-4. For neither did we become conversant (see reff. , in re quadam versari; so , Xen. Cyr. iv. 3. 23. On the impracticability of maintaining a passive sense in the form , see above, on ch. 1Th 1:5) in speech of (consisting of) flattery (not incurring repute of flattery, as Hamm., Le Clerc, Michael., al. (similarly as to meaning, Pelt), which would be irrelevant, as he is not speaking of what others thought of their ministry, but of their own behaviour in it. On . Ln. quotes Theophrastus, Charr. 2,- , ,-and Ellic. remarks, It seems more specifically to illustrate the of 1Th 2:3, and forms a natural transition to the next words, the essence of being self-interest: , . Aristot. Eth. Nic. iv. 12 ad fin.) as ye know, nor () in pretext (employed in that which was meant to be a pretext, not in occasione avariti, as vulg. and Le Clerc; nor is species, as Wolf) of (serving to conceal) avarice; God is witness ( , , . Thdrt., and similarly Chrys. But perhaps it is simpler, seeing that no is expressed with , to refer . to the whole).
Fuente: The Greek Testament
1Th 2:5. , in flattering words) The antithesis is in 1Th 2:7-8; even as a cloke of covetousness has its antithesis in 1Th 2:9; and the word glory, 1Th 2:6, has its antithesis in 1Th 2:10.-, of flattery) which they chiefly use who are anxious to please men.- – , even as ye know-God is witness) These two clauses [neither-ye know; nor-witness] correspond to each other, just as the double confirmation of the third member of the sentence [nor of men sought we glory], which is placed in the next verse, follows in the same 1Th 2:10. He appeals to men, as the witnesses of a matter generally known; to God, as the witness of a matter which is concealed in the heart; to men and God, as the witnesses of a matter in part generally known, and partly concealed.-) with the specious pretext (cloke), under which we might cover avarice.
Fuente: Gnomon of the New Testament
1Th 2:5
For neither at any time were we found using words of flattery, as ye know,-He did not flatter his hearers and did not seek popularity of them. Jesus said: How can ye believe, who receive glory one of another, and the glory that cometh from the only God ye seek not? (Joh 5:44.) Paul was always true to that truth, and never sought honor of men.
nor a cloak of covetousness, God is witness;-Neither did he make his preaching a cloak to make gain. He appealed to them because his course had been so decided in that respect that they could not mistake it. [This passage exhibits to us, in the charges brought against Paul, those vices which even bad men can see to be wholly inconsistent with the Christian character. No matter how we cloak it-and we always cloak it in one way or another-it is incurably unchristian.]
Fuente: Old and New Testaments Restoration Commentary
used: Job 17:5, Job 32:21, Job 32:22, Psa 12:2, Psa 12:3, Pro 20:19, Pro 26:28, Pro 28:23, Isa 30:10, Mat 22:16, 2Pe 2:18
a cloak: Isa 56:11, Jer 6:13, Jer 8:10, Mic 3:5, Mal 1:10, Mat 23:14, Act 20:33, Rom 16:18, 2Co 2:17, 2Co 4:2, 2Co 7:2, 2Co 12:17, 1Ti 3:3, 1Ti 3:8, Tit 1:7, 1Pe 5:2, 2Pe 2:3, 2Pe 2:14, 2Pe 2:15, Jud 1:11, Rev 18:12, Rev 18:13
God: Rom 1:9, Rom 9:1, Gal 1:20
Reciprocal: Gen 24:59 – nurse Gen 31:50 – God 1Sa 12:3 – whose ox Neh 5:16 – neither bought Psa 5:9 – they Pro 21:26 – coveteth Pro 29:5 – that Eze 12:24 – General Luk 20:21 – sayest Luk 20:47 – for 2Co 1:23 – I call 2Co 4:5 – we 2Co 11:10 – the truth 2Co 11:20 – take 2Co 11:31 – God 2Co 12:14 – for I 2Co 12:16 – being Phi 1:8 – God Phi 4:17 – because 1Th 2:3 – General 1Pe 2:16 – a cloak
Fuente: The Treasury of Scripture Knowledge
1Th 2:5. Flattering words . . . . nor a choke of covetousness. Paul did not use flattery to hide a motive of covetousness, for he was not covetous, but was interested in their spiritual welfare and not their wealth.
Fuente: Combined Bible Commentary
1Th 2:5. Nor introduces proof that he had not striven to please men; for he who seeks to please men, flatters them, which Paul had not done.
Nor a cloak of covetousness. In Greece some men made handsome incomes by teaching new systems of philosophy; but Pauls preaching was in no sense a means of making money. Timothy must have smiled or laughed aloud when he reported to Paul: They say you are a strolling sophist, living on the earnings of harder-worked men, and greedy of money.
God is witness. The Greek commentators pertinently remark, that, in what men could judge of, he appeals to his readers; but, in what they could not so distinctly recognise, he appeals to God (Ellicott). Somewhat similarly Cromwell declares to his first Parliament: That I lie not in matter of fact, is known to very many; but whether I tell a lie in my heart, as labouring to represent to you what was not upon my hearty I say, the Lord be judge.
Fuente: A Popular Commentary on the New Testament
Still our apostle sees fit to proceed in avouching his own sincerity in preaching the gospel, and disowning all flattery, covetousness, and vain-glory, to have any influence upon him in the discharge of his ministerial trust.
First, he used not flattering words, that is, speeches fitted to gratify the lusts and humours of men, or for gaining their favour, or courting their good opinion. Flattery in any is odious, in a minister it is monstrous; both because spiritual men ought to be most plain-hearted, and also because flattery about spiritual things is most fatal and pernicious, both to the giver and receiver.
Secondly, he used not a cloak of covetousness, that is, he had no covetous design in his ministry; his great end, in that administration, was not worldly or outward advantage to himself; and because a covetous design is secret, and man cannot judge of it, he appeals solemnly to God, that searcheth the heart, as a witness of his freedom from that design; I used no flattering words, as ye know, nor a cloak of covetousness:
God is witness: as if he had said, “Had I used flattering words, you might witness it: but I could have worn a cloak of covetousness so closely, that you could not have seen it, but God could; he can judge through the darkest cloud, and see him, whether I have put on such a cloak, or no.” An oath then is lawful to a Christian; he may solemnly appeal to God, and call him to witness the truth of what he speaks, in and upon a just and great occasion; thus St. Paul here by oath, purges himself from covetousness of spirit.
Thirdly, he purges himself from all ostentation and vain-glory; he tells them plainly, he did not hunt after applause from others, nor sought so much as due respect in a fitting maintenance from themselves, though herein he assures them he did remit of his right; seeing, as an apostle of Christ, he might have been burdensome, that is, chargeable to them, by exacting maintenance from them.
Learn, 1. Though every man may (much more a minister) have a due respect to his own honour and just reputation, yet to hunt after respect and esteem, and to seek it with the full bent of our desires, doth savour of vanity and vain-glory.
Learn, 2. Though the ministers of the gospel have an undoubted right to an honourable maintenance, yet it may be a pious prudence in them, at a particular time, to remit their right: and when they do so, with an eye at the glory of God and the advantage of the gospel, God will recompense it to them.
Fuente: Expository Notes with Practical Observations on the New Testament
Paul’s Conduct Among Them
Fuente: Gary Hampton Commentary on Selected Books
For neither at any time were we found using words of flattery, as ye know, nor a cloak of covetousness, God is witness [As to his outward conduct (that it was without flattery) he calls the Thessalonians to witness, and as to his inward desires (that they were without covetousness) he calls God to witness. Self-seeking and flattery were the besetting sins of false teachers (Rom 16:18). Paul had spoken plainly of the sins of his hearers, and had demanded immediate and thorough repentance];
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Paul abhorred the use of speech that would assure him a positive reception regardless of what he preached.
"Flattery was a well-known and much despised practice in the ancient world." [Note: Wanamaker, p. 97. Cf. Bruce, p. 29.]
Paul also denied any desire to get rich from his preaching. "Greed" (Gr. pleonexia) is self-seeking in all its forms. Paul’s readers could testify to the truth of the first of these convictions. Since they could not do so to the second, Paul claimed God could. Itinerant philosophers and orators were common in the Roman Empire. Paul had little in common with their motivation. He had come to Thessalonica to give, not to get. Furthermore he did not demand that the Thessalonians acquiesce to his message because of his apostolic authority.
Having explained his ministry in negative terms so far (1Th 2:1-6), Paul proceeded to describe it in positive terms (1Th 2:7-12).