but having suffered before and been shamefully treated, as you know, at Philippi, we grew bold in our God to tell you the Good News of God in much conflict. For our exhortation is not of error, nor of uncleanness, nor in deception. But even as we have been approved by God to be entrusted with the Good News, so we speak: not as pleasing men, but God, who tests our hearts. For neither were we at any time found using words of flattery, as you know, nor a cloak of covetousness (God is witness), nor seeking glory from men (neither from you nor from others), when we might have claimed authority as apostles of Christ.
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For you yourselves know, brothers, our visit to you wasn’t in vain, but having suffered before and been shamefully treated, as you know, at Philippi, we grew bold in our God to tell you the Good News of God in much conflict. For our exhortation is not of error, nor of uncleanness, nor in deception. But even as we have been approved by God to be entrusted with the Good News, so we speak: not as pleasing men, but God, who tests our hearts. For neither were we at any time found using words of flattery, as you know, nor a cloak of covetousness (God is witness), nor seeking glory from men (neither from you nor from others), when we might have claimed authority as apostles of Christ. But we were gentle among you, like a nursing mother cherishes her own children.
Parallel Translations
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but having suffered before and been shamefully treated, as you know, at Philippi, we grew bold in our God to tell you the Good News of God in much conflict.
For our exhortation is not of error, nor of uncleanness, nor in deception.
But even as we have been approved by God to be entrusted with the Good News, so we speak: not as pleasing men, but God, who tests our hearts.
For neither were we at any time found using words of flattery, as you know, nor a cloak of covetousness (God is witness),
nor seeking glory from men (neither from you nor from others), when we might have claimed authority as apostles of Christ.
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but even after that we had suffered before and were shamfully entreated at Phillippos (as ye well knowe) then were we bolde in oure God to speake vnto you the gospell of God with moche strivynge.
Oure exhortacion was not to brynge you to erroure nor yet to vnclennes nether was it with gyle:
but as we were alowed of God that the gospell shuld be committed vnto vs: even so we speake not as though we entended to please men but God which trieth oure hertes.
Nether was oure conversacion at eny tyme with flatterynge wordes as ye well knowe nether in cloked coveteousnes God is recorde:
nether sought we prayse of men nether of you nor yet of eny other when we myght have bene chargeable as the apostles of Christ
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But euen after that we had suffered before, and were shamefully entreated at Philippi, (as ye knowe) we were bolde in our God, to speake vnto you the Gospell of God with much striuing.
For our exhortation was not by deceite, nor by vncleannes, nor by guile.
But as we were allowed of God, that the Gospel should be committed vnto vs, so we speake, not as they that please men, but God, which approoueth our hearts.
Neither yet did we euer vse flattering wordes, as ye knowe, nor coloured couetousnes, God is recorde.
Neither sought we prayse of men, neither of you, nor of others, when we might haue bene chargeable, as the Apostles of Christ.
Cross-references (128)
- Galatians 1:10 (vv4, 6) For am I now seeking the favor of men, or of God? Or am I striving to please men? For if I were still pleasing men, I wouldn’t be a servant…
- Romans 8:27 (v4) He who searches the hearts knows what is on the Spirit’s mind, because he makes intercession for the saints according to God.
- Galatians 2:7 (v4) but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcised, even as Peter with the Good News for…
- 2 Corinthians 4:2 (vv3–5) But we have renounced the hidden things of shame, not walking in craftiness, nor handling the word of God deceitfully, but by the…
- 2 Corinthians 2:17 (vv3, 5) For we are not as so many, peddling the word of God. But as of sincerity, but as of God, in the sight of God, we speak in Christ.
Show all 100 cross-references
- Romans 1:9 (v5) For God is my witness, whom I serve in my spirit in the Good News of his Son, how unceasingly I make mention of you always in my prayers,
- Psalms 17:3 (v4) You have proved my heart. You have visited me in the night. You have tried me, and found nothing. I have resolved that my mouth shall not…
- Acts 4:13 (v2) Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They…
- Acts 16:22-24 (v2) The multitude rose up together against them and the magistrates tore their clothes from them, then commanded them to be beaten with rods.…
- 2 Corinthians 12:17 (v5) Did I take advantage of you by anyone of those whom I have sent to you?
- 2 Timothy 1:14 (v4) That good thing which was committed to you, guard through the Holy Spirit who dwells in us.
- John 5:41 (v6) I don’t receive glory from men.
- John 5:44 (v6) How can you believe, who receive glory from one another, and you don’t seek the glory that comes from the only God?
- Acts 20:33 (v5) I coveted no one’s silver, gold, or clothing.
- Ephesians 6:6 (v4) not in the way of service only when eyes are on you, as men pleasers, but as servants of Christ, doing the will of God from the heart,
- 1 Thessalonians 2:9 (v6) For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the…
- 1 Thessalonians 4:7 (v3) For God called us not for uncleanness, but in sanctification.
- 1 Chronicles 29:17 (v4) I know also, my God, that you try the heart, and have pleasure in uprightness. As for me, in the uprightness of my heart I have willingly…
- Psalms 139:1-2 (v4) Yahweh, you have searched me, and you know me. You know my sitting down and my rising up. You perceive my thoughts from afar.
- Jeremiah 32:19 (v4) great in counsel, and mighty in work; whose eyes are open to all the ways of the children of men, to give everyone according to his ways,…
- 1 Corinthians 4:1-2 (v4) So let a man think of us as Christ’s servants, and stewards of God’s mysteries. Here, moreover, it is required of stewards that they be…
- Galatians 1:20 (v5) Now about the things which I write to you, behold, before God, I’m not lying.
- Ephesians 3:8 (v4) To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ,
- 1 Thessalonians 2:5-6 (v3) For neither were we at any time found using words of flattery, as you know, nor a cloak of covetousness (God is witness), nor seeking glory…
- Titus 1:3 (v4) but in his own time revealed his word in the message with which I was entrusted according to the commandment of God our Savior;
- Philemon 1:8-9 (v6) Therefore though I have all boldness in Christ to command you that which is appropriate, yet for love’s sake I rather beg, being such a one…
- 2 Corinthians 7:2 (vv3, 5) Open your hearts to us. We wronged no one. We corrupted no one. We took advantage of no one.
- Numbers 27:16 (v4) “Let Yahweh, the God of the spirits of all flesh, appoint a man over the congregation,
- 1 Kings 8:39 (v4) then hear in heaven, your dwelling place, and forgive, and act, and give to every man according to all his ways, whose heart you know (for…
- Proverbs 17:3 (v4) The refining pot is for silver, and the furnace for gold, but Yahweh tests the hearts.
- Luke 16:11 (v4) If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?
- Acts 17:2-9 (v2) Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures, explaining and demonstrating…
- 1 Corinthians 9:17 (v4) For if I do this of my own will, I have a reward. But if not of my own will, I have a stewardship entrusted to me.
- 2 Corinthians 10:1-2 (v6) Now I Paul, myself, entreat you by the humility and gentleness of Christ, I who in your presence am lowly among you, but being absent am…
- 2 Corinthians 12:16-18 (v3) Even so, I myself didn’t burden you. “But, being crafty, I caught you with deception.” Did I take advantage of you by anyone of those whom…
- 2 Corinthians 13:10 (v6) For this cause I write these things while absent, that I may not deal sharply when present, according to the authority which the Lord gave…
- Galatians 5:26 (v6) Let’s not become conceited, provoking one another, and envying one another.
- 1 Timothy 1:11-13 (v4) according to the Good News of the glory of the blessed God, which was committed to my trust. I thank him who enabled me, Christ Jesus our…
- 2 Timothy 1:12 (v2) For this cause I also suffer these things. Yet I am not ashamed, for I know him whom I have believed, and I am persuaded that he is able to…
- Hebrews 4:13 (v4) There is no creature that is hidden from his sight, but all things are naked and laid open before the eyes of him to whom we must give an…
- 2 Peter 2:3 (v5) In covetousness they will exploit you with deceptive words: whose sentence now from of old doesn’t linger, and their destruction will not…
- 2 Corinthians 4:5 (vv3, 6) For we don’t preach ourselves, but Christ Jesus as Lord, and ourselves as your servants for Jesus’ sake,
- Numbers 16:15 (v3) Moses was very angry, and said to Yahweh, “Don’t respect their offering. I have not taken one donkey from them, neither have I hurt one of…
- 1 Samuel 12:3 (v3) Here I am. Witness against me before Yahweh, and before his anointed. Whose ox have I taken? Whose donkey have I taken? Whom have I…
- Psalms 44:21 (v4) won’t God search this out? For he knows the secrets of the heart.
- Jeremiah 17:10 (v4) “I, Yahweh, search the mind. I try the heart, even to give every man according to his ways, according to the fruit of his doings.”
- Luke 12:42 (v4) The Lord said, “Who then is the faithful and wise steward, whom his lord will set over his household, to give them their portion of food at…
- Acts 16:37 (v2) But Paul said to them, “They have beaten us publicly without a trial, men who are Romans, and have cast us into prison! Do they now release…
- 1 Corinthians 2:4-5 (v4) My speech and my preaching were not in persuasive words of human wisdom, but in demonstration of the Spirit and of power, that your faith…
- 2 Corinthians 5:11 (v4) Knowing therefore the fear of the Lord, we persuade men, but we are revealed to God, and I hope that we are revealed also in your…
- Colossians 3:22 (v4) Servants, obey in all things those who are your masters according to the flesh, not just when they are looking, as men pleasers, but in…
- 1 Thessalonians 2:10 (v5) You are witnesses with God how holy, righteously, and blamelessly we behaved ourselves toward you who believe.
- 1 Timothy 5:17 (v6) Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching.
- 1 Timothy 6:20 (v4) Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of what is falsely called knowledge,
- Titus 1:7 (v5) For the overseer must be blameless, as God’s steward, not self-pleasing, not easily angered, not given to wine, not violent, not greedy for…
- Hebrews 12:2-3 (v2) looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and…
- 1 Peter 2:14-16 (v2) or to governors, as sent by him for vengeance on evildoers and for praise to those who do well. For this is the will of God, that by…
- 1 Peter 5:2 (v5) Shepherd the flock of God which is among you, exercising the oversight, not under compulsion, but voluntarily, not for dishonest gain, but…
- 2 Peter 1:16 (v3) For we didn’t follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but we were…
- 2 Peter 2:14-15 (v5) having eyes full of adultery, and who can’t cease from sin; enticing unsettled souls; having a heart trained in greed; children of cursing;…
- Revelation 2:23 (v4) I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each…
- Revelation 18:12-13 (v5) merchandise of gold, silver, precious stones, pearls, fine linen, purple, silk, scarlet, all expensive wood, every vessel of ivory, every…
- Esther 1:4 (v6) He displayed the riches of his glorious kingdom and the honor of his excellent majesty many days, even one hundred eighty days.
- Esther 5:11 (v6) Haman recounted to them the glory of his riches, the multitude of his children, all the things in which the king had promoted him, and how…
- Job 17:5 (v5) He who denounces his friends for plunder, Even the eyes of his children will fail.
- Psalms 7:9 (v4) Oh let the wickedness of the wicked come to an end, but establish the righteous; their minds and hearts are searched by the righteous God.
- Psalms 12:2-3 (v5) Everyone lies to his neighbor. They speak with flattering lips, and with a double heart. May Yahweh cut off all flattering lips, and the…
- Proverbs 20:19 (v5) He who goes about as a tale-bearer reveals secrets; therefore don’t keep company with him who opens wide his lips.
- Proverbs 25:27 (v6) It is not good to eat much honey, nor is it honorable to seek one’s own honor.
- Proverbs 28:23 (v5) One who rebukes a man will afterward find more favor than one who flatters with the tongue.
- Isaiah 30:10 (v5) who tell the seers, “Don’t see!” and the prophets, “Don’t prophesy to us right things. Tell us pleasant things. Prophesy deceits.
- Isaiah 56:11 (v5) Yes, the dogs are greedy. They can never have enough. They are shepherds who can’t understand. They have all turned to their own way, each…
- Jeremiah 6:13 (v5) “For from their least even to their greatest, everyone is given to covetousness. From the prophet even to the priest, everyone deals…
- Jeremiah 8:10 (v5) Therefore I will give their wives to others and their fields to those who will possess them. For everyone from the least even to the…
- Daniel 4:30 (v6) The king spoke and said, “Is not this great Babylon, which I have built for the royal dwelling place, by the might of my power and for the…
- Micah 3:5 (v5) Yahweh says concerning the prophets who lead my people astray; for those who feed their teeth, they proclaim, “Peace!” and whoever doesn’t…
- Malachi 1:10 (v5) “Oh that there were one among you who would shut the doors, that you might not kindle fire on my altar in vain! I have no pleasure in you,”…
- Matthew 22:16 (v5) They sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are honest, and teach the way of God in…
- Matthew 23:13 (v5) “Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses, and as a pretense you make long prayers. Therefore you will…
- John 2:24-25 (v4) But Jesus didn’t entrust himself to them, because he knew everyone, and because he didn’t need for anyone to testify concerning man; for he…
- John 7:18 (v6) He who speaks from himself seeks his own glory, but he who seeks the glory of him who sent him is true, and no unrighteousness is in him.
- John 12:43 (v6) for they loved men’s praise more than God’s praise.
- John 21:17 (v4) He said to him the third time, “Simon, son of Jonah, do you have affection for me?” Peter was grieved because he asked him the third time,…
- Acts 4:20 (v2) for we can’t help telling the things which we saw and heard.”
- Acts 4:31 (v2) When they had prayed, the place was shaken where they were gathered together. They were all filled with the Holy Spirit, and they spoke the…
- Acts 5:41 (v2) They therefore departed from the presence of the council, rejoicing that they were counted worthy to suffer dishonor for Jesus’ name.
- Acts 6:9-10 (v2) But some of those who were of the synagogue called “The Libertines”, and of the Cyrenians, of the Alexandrians, and of those of Cilicia and…
- Acts 14:3 (v2) Therefore they stayed there a long time, speaking boldly in the Lord, who testified to the word of his grace, granting signs and wonders to…
- Acts 15:1-2 (v2) Some men came down from Judea and taught the brothers, “Unless you are circumcised after the custom of Moses, you can’t be saved.”…
- Acts 17:17 (v2) So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who met him.
- Acts 20:33-34 (v3) I coveted no one’s silver, gold, or clothing. You yourselves know that these hands served my necessities, and those who were with me.
- Romans 9:1 (v5) I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit
- Romans 16:18 (v5) For those who are such don’t serve our Lord, Jesus Christ, but their own belly; and by their smooth and flattering speech, they deceive the…
- 1 Corinthians 7:25 (v4) Now concerning virgins, I have no commandment from the Lord, but I give my judgment as one who has obtained mercy from the Lord to be…
- 1 Corinthians 9:1-2 (v6) Am I not free? Am I not an apostle? Haven’t I seen Jesus Christ, our Lord? Aren’t you my work in the Lord? If to others I am not an…
- 1 Corinthians 9:4-6 (v6) Have we no right to eat and to drink? Have we no right to take along a wife who is a believer, even as the rest of the apostles, and the…
- 1 Corinthians 9:12-18 (v6) If others partake of this right over you, don’t we yet more? Nevertheless we didn’t use this right, but we bear all things, that we may…
- 1 Corinthians 11:9 (v6) for man wasn’t created for the woman, but woman for the man.
- 2 Corinthians 5:16 (v4) Therefore we know no one after the flesh from now on. Even though we have known Christ after the flesh, yet now we know him so no more.
- 2 Corinthians 10:10-11 (v6) For, “His letters”, they say, “are weighty and strong, but his bodily presence is weak, and his speech is despised.” Let such a person…
100 distinct cross-references across this passage (128 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (23 sources)
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John Calvin 1540 · Public Domain On vv3–6 3 For our exhortation. He confirms, by another argument,…
3 For our exhortation. He confirms, by another argument, the Thessalonians in the faith which they had embraced — inasmuch as they had been faithfully and purely instructed in the word of the Lord, for he maintains that his doctrine was free from all deception and uncleanness. And with the view of placing this matter beyond all doubt, he calls their conscience to witness. The three terms which he makes use of may, it would seem, be distinguished in this manner: imposture may refer to the substance of doctrine, uncleanness to the affections of the heart, guile to the manner of acting. In the first place, therefore, he says that they had not been deluded or imposed upon by fallacies, when they embraced the kind of doctrine that had been delivered to them by him. Secondly, he declares his integrity, inasmuch as he had not come to them under the influence of any impure desire, but actuated solely by upright disposition. Thirdly, he says that he had done nothing fraudulently or maliciously, but had, on the contrary, manifested a simplicity befitting a minister of Christ. As these things were well known to the Thessalonians, they had a sufficiently firm foundation for their faith.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv2, 3, 4, 6 The virtues of a true Pastor are freely, and…
The virtues of a true Pastor are freely, and without fear to preach the Gospel, even in the midst of dangers.
Through God his gracious help.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–6 2 But even after that we had suffered before,…
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.
Ver. 2. But even after that, &c.] From this to the 13th verse, ministers may as in a mirror see how they ought to behave themselves in the house of God.
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We were bold in our God] The Church, as the palm tree, spreadeth and springeth up the more it is oppressed; as the bottle or bladder, that may be dipped, not drowned; as the oak, that sprouts out the thicker from the maims and wounds it receiveth. {a} This daunted Diocletian, and made him lay down the empire in discontent. This caused Julian the Apostate to leave off force, and use fraud to draw men from the truth.
{a} Duris ut ilex tonsa bipennibus.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–6 Here the apostle begins a new discourse, giving an…
Here the apostle begins a new discourse, giving an account more particularly of himself, and of his carriage among them, which he mentions as a subordinate reason why his ministry was so successful; for the evil example of ministers often spoils the success of their ministry. And what he speaks would savour of vain-glory, but that he had therein a holy end; as he excuseth his boasting to the Corinthians and other churches upon the same account. And he first mentions his carriage in the discharge of his ministry among them. A little before his coming to them he had suffered, and was shamefully entreated, at Philippi, where he and Silas were beaten, thrust into an inner prison, and set in the stocks as a couple of villains, Act 16:23,24; yet this did not damp their spirits, nor discourage their coming and preaching to them.
We were bold; eparrhsiasameya, we used great confidence and liberty of speech, we were not afraid to speak the gospel freely, notwithstanding our sufferings. The same he asserts, 2Co 3:12. And this becomes the gospel, and will be to the advantage of it, and is most commendable in a time of persecution.
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In our God; depending upon his protection and help, who is our God, and who sent and called us to the work of the gospel, and particularly in Macedonia: and to show he was not bold beyond his call and duty, or the rules of truth and sobriety.
To speak unto you the gospel of God; the glad tidings of salvation by Jesus Christ; which gospel, though we have called it ours because preached by us, yet it is the gospel of God, as being the original author and ordainer of it.
With much contention; with much agony: which is either to be taken actively, for their great earnestness and zeal in speaking, as Luk 13:24; or passively, for the perils they encountered therein, Phi 1:30; by both which the Thessalonians might be induced, though not enabled, to believe. As he elsewhere calls the ministry a warfare, 1Ti 1:18, and a fight, 2Ti 4:7, (the very word used in the text), with respect to the difficulties and dangers attending it, or the opposition of false teachers; they contending for the faith, Jud 1:3.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv2, 3, 5 Here St. Paul discovers to the Thessalonians the great…
Here St. Paul discovers to the Thessalonians the great difficulties and dangers which he broke through at his first entrance amongst them to preach the gospel; he acquaints them with the reproach and disgrace he underwent at their neighbouring city, Philippi, and the sufferings there endured for the gospel, which are recorded, Act 16:23. But nothing of that nature could discourage him, but that he rather waxed more bold in spirit, resolving to preach the gospel of God, though with much contention and opposition from the unbelieving Jews.
Where mark, that the apostle calls his boldness, a boldness in God, because a boldness for God, and from God. It was not barely the fruit of a natural courage, but it was a zealous boldness in the cause of God, and proved a convincing, as well as a courageous boldness; it is one necessary requisite and qualification in the ministers of God, in order to the rendering their ministry fruitful and successful, that a wise, humble, zealous and convincing boldness be found with them in their delivering the truths of God unto their people: We were bold in our God to speak unto you the gospel of God.
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Observe here, 1. One special ground and reason assigned, why the apostle’s heart was thus extraordinarily carried out in praise and thanksgivings unto God, on the Thessalonians’ behalf, and that was the knowledge of their election, knowing your election of God; that is, knowing cerainly and infallibly, by your proficiency in the forementioned Christian graces of faith, love, and hope, that God had certainly chosen you out of the Gentile world, to be a church and people to himself, and that it was the good pleasure of God to gather a Christian church at Thessalonica; and also he did know and believe, with a judgement of charity, that Almighty God had chosen them to eternal life also, to be a part of his church truimphant in heaven, as well as of his church militant upon earth; the preaching of the gospel having met with such visible success amongst them. It is our unquestionable duty, and we learn it from St. Paul’s example, in charity to number them amongst God’s chosen, in whom we see, as much as man may see, the fruits and signs of God’s election.
Observe, 2. The ground which St. Paul had to build his confidence upon, that the Thessalonians were a people chosen of God, and that was rational evidence, knowing your election of God; for our gospel came to you not in word only, but in power. Where note, the piety and prudence of St. Paul’s charity, it was not weakly grounded or credulous, but guided by reasonable evidence; Charity hopeth all things, that is, all things that it hath good ground to hope, but nothing more than what problable evidence may induce it to hope. St. Paul, when he say the apostasy of Hymenaeus and Alexander into error and vice, without censoriousness and uncharitableness, pronounces that they had made shipwreck of the faith, 1Ti 1:2 . For he had sufficient reason to believe, there could be no faith where there was no holiness. There are a generation of men amongst us, who brand the ministers of God with censoriousness, and rash judging the present state of men, though they judge by their lives and actions; they would have us hope well concerning them, against hope, and judge quite contrary to rational evidence; we must believe them to have faith, when they have no knowledge; that they are right penitents, and sorrowful for their sins, when they make a sport of sin; that their hearts are chaste, when their mouths foam out nothing but filthiness; but let them know, we dare not bring a curse upon ourselves, by calling good evil, and evil good; our charity though not causlessly susupicious, yet neither is it foolishly blind.
Observe, 3. The particular and special evidence which the apostle had of the Thessalonians election, and that was the great and gracious success of this ministry amongst them. Our gospel came - But how our gospel? Not as if he were the author of it, but the dispenser only; not our gospel by original revelation, but by ministerial despensation only. But how did the gospel come amongst the Thessalonians? Not in word only, sounding in the ear, or to gaze upon; but in power, that is, accompanied then with the power of miracles, now with a convincing, terrifying, humbling, renewing, and reforming power. It follows, and in the Holy Ghost; that is, the preaching of the word was at that time attended, as with a mighty power of miracles, so with an extraordinary effusion and pouring out the Holy Ghost upon them that heard it, prevailing upon them to embrace it, and to submit themselves unto it. With this miraculous power of the Holy Ghost was the preaching of the word accompanied then, with an enlightening, quickening, regenerating, and sanctifying power now; the ministry of the word is the great instrument in the hand of the Spirit, for the conversion of sinners, for the edification of saints, and for the salvation of both. Again, the apostle’s ministration came unto them in much assurance, that is, with a full conviction of the truth of his doctrine; and to him, it was a full persuasion, yea, a firm assurance, that God had chosen them to be a church and special people to himself. And lastly, as to his own conduct and conversation amongst them, he appeals to them, and to their own knowledge, whether it was not answerable to the doctrine delivered by him; Ye know what manner of men we were amongst you for your sake. Happy is it when the pious and prudent conversation of a minister amongst his people, is, and has been such, that upon a fit occasion, he can and dare appeal to God and them as witnesses and observers of it; Ye know what we were among you: ye are witnesses, and God also, how holily, and justly, and unblameably we behaved ourselves among you, chapter 1Th 2:10. An heterodox conversation will carry an orthodox preacher to hell; there is a preaching life, as well as a preaching doctrine; if religion be taught by the first, and irreligion by the latter, we sadly disappoint the end of what is spoken; though, like a cracked bell, we may be instrumental to ring others to heaven, yet for ourselves there is no remedy, but to the fire we must go, either for our refining, or for our condemnation. the throne and the pulpit, above all places, call for holiness; the prince and the preacher, above all persons, are most accountable to God for their example; Ye know what manner of men we were among you.
Here St. Paul discovers to the Thessalonians the great difficulties and dangers which he broke through at his first entrance amongst them to preach the gospel; he acquaints them with the reproach and disgrace he underwent at their neighbouring city, Philippi, and the sufferings there endured for the gospel, which are recorded, Act 16:23. But nothing of that nature could discourage him, but that he rather waxed more bold in spirit, resolving to preach the gospel of God, though with much contention and opposition from the unbelieving Jews. Where mark, that the apostle calls his boldness, a boldness in God, because a boldness for God, and from God. It was not barely the fruit of a natural courage, but it was a zealous boldness in the cause of God, and proved a convincing, as well as a courageous boldness; it is one necessary requisite and qualification in the ministers of God, in order to the rendering their ministry fruitful and successful, that a wise, humble, zealous and convincing boldness be found with them in their delivering the truths of God unto their people: We were bold in our God to speak unto you the gospel of God.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv2–6 But even after that we had suffered before,.... Before…
But even after that we had suffered before,.... Before they came to Thessalonica, which they would not have done, had their ministry been a light and empty one in itself, and unprofitable to others; and especially had this been the case, they would never have rashly engaged in it again, and exposed themselves to fresh sufferings and dangers, as they did:
and were shamefully entreated, as ye know, at Philippi; being beaten with many stripes, and put into prison, and their feet made fast in the stocks, at the instigation of the masters of the damsel that had a spirit of divination, by whom they got much gain, and which Paul dispossessed; see Act 16:16
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we were bold in our God to speak unto you the Gospel of God with much contention: and which still made it more manifestly appear, that the errand they came upon was a matter of importance, and that they did not proceed on a slight foundation: what they spoke was "the Gospel", salvation by Christ, and not by the works of the law; the pure Gospel, and not a mixed one, free from the mixture of all human doctrines and inventions of men, without any adulteration and inconsistency; the whole of the Gospel, and not a part of it only; they declared the whole counsel of God, and kept back nothing that might be profitable: and this is styled the Gospel of God, to distinguish it from the Gospel of men, or that which the false teachers taught, and which was called the Gospel, though it was not so; and to express the excellency of it, from the author of it, who is God, it being the produce of his wisdom and grace; and from the matter of it, it containing the good will of God to men, setting forth the grace of God in election, redemption, justification, pardon, adoption, regeneration, and glorification, and expressing things relating to the kingdom of God, a meetness for it, and a right unto it; and it being so called shows it to be something divine, a message sent from God to sinful men; and gives a reason why the apostles were so bold to speak it, because it was not of men, but God. The Syriac version renders it the "Gospel of Christ"; see Rom 1:16 and it being so, they "were bold to speak it"; or they spoke it both with liberty of mind, the Spirit of God being with them, and with freedom of speech, a door of utterance being opened for them; as also with great courage and intrepidity, notwithstanding what they had suffered before, and the ill treatment they had met with at Philippi; and though they knew that the Gospel they spoke was contrary to the Jews, was a stumblingblock to them, and they had an inveterate prejudice against it; and was foolishness to the Greeks, and was derided by them, and they were sure to meet with reproach and persecution on account of it: yet they boldly and faithfully preached it, fearing not the face of men, nor their revilings: though it was
with much contention; referring to the tumult raised by the baser sort, who, instigated by others, assaulted Jason and the brethren, where the apostles were, Act 18:5 or to the disputes which they had with the unbelieving Jews, who contradicted and blasphemed what they said; or to the division the Gospel made, as through the corruption of nature it makes wherever it comes, between the nearest relations and friends, some being for it, and others against it; or this may be expressive of the zeal with which the apostles preached, who earnestly contended for it, as persons in a combat or agony; they fought the good fight of faith valiantly, they endured hardness as good soldiers of Christ, and gave not way to the enemy, no, not for an hour: and all this was "in our God"; or "by the confidence" of our God, as the Syriac version renders it; trusting in him and relying upon him, being assisted by his grace, and strengthened by his power, and receiving much encouragement from a view of him as a covenant God; faith in God as a covenant God, will make a man bold in his cause; see Dan 3:17.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2, 3, 5, 6 We had suffered - In several places. We are…
We had suffered - In several places. We are bold - Notwithstanding. With much contention - Notwithstanding both inward and outward conflicts of all kinds.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2–6 Verse 2. Shamefully entreated - at Philippi] There Paul…
Verse 2. Shamefully entreated - at Philippi] There Paul and Silas had been beaten with many stripes, shut up in the inner prison, and their feet made fast in the stocks. See Ac 16:23, c. and the notes there.
With much contention.] The words εν πολλω αγωνι not only signify, with intense labour and earnestness, but may here mean, exposed to the greatest danger; at the peril of our lives. The Greek phrase quoted by Rosenmuller is to the point, αγων προφασιν ουκ αναμενει, in danger we must not delay-activity and despatch are then indispensably necessary.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v3 1Th 2:3-6. For our exhortation — That is, our…
1Th 2:3-6. For our exhortation — That is, our preaching, a part being put for the whole; was not of deceit — With a design to seduce or corrupt any one by false doctrine; or, we preach not a lie, but the truth of God; nor of uncleanness — Tending to encourage men in their impure course of life; nor in guile — To procure esteem or any worldly advantage to ourselves, under pretence of aiming at the glory of God. In this verse, and in those that follow to 1Th 2:12, “the apostle delineates his own character, and the character of his assistants as teachers, on purpose to make the Thessalonians sensible that they had nothing in common with impostors, who are always found to use the mean, vicious practices, which the Christian teachers in this passage disclaimed.” But as we were allowed — Δεδοκιμασμεθα, were approved, of God; to be intrusted with the gospel — That most invaluable treasure; even so we speak — That is, preach; not as pleasing men — After the manner of impostors, accommodating our doctrine to their tastes and prejudices; but God, who trieth our hearts — It is our constant endeavour to secure his approbation. And what stronger proof can be given of our not preaching with guile? Neither used we flattering words — To insinuate ourselves into your affections: this ye know; nor a cloak of covetousness — A pretence of piety to promote the schemes of covetousness; of this God is witness. Macknight reads, with a cloak over covetousness; justly observing, that covetousness is never used as a cloak to cover any thing, but needs a cover to conceal itself. The apostle calls men to witness an open fact; God, the secret intentions of the heart: in a point of a mixed nature, (1Th 2:10,) he appeals both to God and man. Flattery and covetousness were vices to which the teachers of philosophy, in ancient times, were remarkably addicted. And they are vices which, more or less, enter into the character of all impostors, who, as the apostle observes, (Rom 16:18,) by good words and fair speeches deceive the hearts of the simple. Nor — Instead of seeking to acquire power or riches by preaching; of men sought we glory — That is, popularity, honour, and applause; neither of you, nor yet of others — Among whom we laboured and conversed. Nay, we did not seek so much as the respect of a suitable maintenance; when we might have been burdensome — That is, might have claimed support; as the apostles of Christ — Who had authorized us to take from our hearers what was necessary for our subsistence, but we maintained ourselves by the labour of our own hands. He refers to the right they had of being maintained at the charge of those to whom they ministered. See 1Co 9:6-14; 1Ti 5:18. But he was acting now on the same maxims at Corinth, (from whence he wrote this epistle,) by which he had governed himself at Thessalonica. See Act 18:3.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2–6 But even after that we had suffered before -…
But even after that we had suffered before - Before we came among you.
And were shamefully entreated, as ye know, at Philippi - Act 16:19 ff. By being beaten and cast into prison. The shame of the treatment consisted in the fact that it was wholly undeserved; that it was contrary to the laws; and that it was accompanied with circumstances designed to make their punishment as ignominious as possible. The Thessalonians knew of this, and Paul was not disposed to palliate the conduct of the Philippians. What was “shameful treatment” he speaks of as such without hesitation. It is not wrong to call things by their right names, and when we have been abused, it is not necessary that we should attempt to smooth the matter over by saying that it was not so.
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We were bold in our God - By humble dependence on the support of our God. It was only his powerful aid that could have enabled them to persevere with ardor and zeal in such a work after such treatment The meaning here is, that they were not deterred from preaching the gospel by the treatment which they had received, but at the very next important town, and on the first opportunity, they proclaimed the same truth, though there was no security that they might not meet with the same persecution there. Paul evidently appeals to this in order to show them that they were not impostors, and that they were not influenced by the hope of ease or of selfish gains. People who were not sincere and earnest in their purposes would have been deterred by such treatment as they had received at Philippi.
With much contention - Amidst much opposition, and where great effort was necessary. The Greek word here used is ἀγώνι agōni (agony), a word referring usually to the Grecian games; notes, Col 2:1. It means the course, or place of contest; and then the contest itself, the strife, the combat, the effort for victory; and the apostle here means, that owing to the opposition there, there was need of an effort on his part like the desperate struggles of those who contended for the mastery at the Grecian games; compare notes on 1Co 9:24-27. The triumph of the gospel there was secured only by an effort of the highest kind, and by overcoming the most formidable opposition.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3–5 Our exhortation was not proceeding from error.[1] That is,…
Our exhortation was not proceeding from error.[1] That is, was not by promoting errors, or uncleanness. (Witham)
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[BIBLIOGRAPHY]
De errore, &c. i.e. ex errore, Greek: ek planes, &c.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–6 even after that we had suffered before--at Philippi (Acts…
even after that we had suffered before--at Philippi (Acts 16:11-40): a circumstance which would have deterred mere natural, unspiritual men from further preaching.
shamefully entreated--ignominiously scourged (Act 16:22-23).
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bold-- (Act 4:29; Eph 6:20).
in our God--The ground of our boldness in speaking was the realization of God as "OUR God."
with much contention--that is, literally, as of competitors in a contest: striving earnestness (Col 1:29; Col 2:1). But here outward conflict with persecutors, rather than inward and mental, was what the missionaries had to endure (Act 17:5-6; Phi 1:30).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv2–6 2. But… bold—In spite of our wounds and dishonours,…
2. But… bold—In spite of our wounds and dishonours, brought from Philippi, we displayed a courage worthy of our cause.
Our God—Not a mere Jupiter, sitting on Olympus, but the Infinite, filling the universe.
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Contention—As of an athlete in severe combat. Alluding, no doubt, to his battles for Christianity with pagans, but more especially with (Act_17:5) hostile Jews and their mobocrats.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2–6 2. but even after that we had suffered before,…
2. but even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi] More exactly, having suffered before, and been shamefully entreated (R. V.), or though we had already suffered and were shamefully treated at Philippi. “Entreated” is older English for treated, as in Mat_22:6 and Luk_18:32 (spitefully entreated). Shamefully treated is one word in the Greek,—outraged. It implies insult and injury combined, such as constituted a legal crime. This accords with the protest of Paul and Silas against the Philippian magistrates (Act_16:37): “They have beaten us, publicly, uncondemned, being Romans!” Such indignities the Apostle felt keenly; they added a distinct element to his sufferings.
As to the circumstances of the missionaries’ visit to Philippi and their experience there, read carefully Acts 16, and comp. Introd. Chap. II. “As ye know,” for the Apostle had doubtless told his Thessalonian friends of his treatment at Philippi. Moreover, this town was but three days’ journey east of Thessalonica along the Via Egnatia, and news of all kinds readily passed between them (Introd. Chap. I.).
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Instead of being daunted by the violence they suffered, Paul and Silas at Philippi “sang praises to God at midnight, with their feet fast in the stocks.” And God there signally vindicated His servants and turned their shame to honour. So we are not surprised to read of the holy confidence with which they declared their message at Thessalonica: we waxed bold (R. V.)—or, took courage in our God to speak unto you the gospel of God amid much conflict.
The last words of the clause explain the first, on which the emphasis rests. The “conflict” that broke out at Philippi continued under another form at Thessalonica, and the apostles needed all their courage and faith in God to sustain them in entering on their ministry in this new city. Throughout this first European mission it required a hard struggle to win for the Gospel a footing anywhere. There was much conflict.
The Greek verb (waxed-bold) implies the undaunted bearing and address of the missionaries, the outspokenness with which they faced their opposers in the delivery of God’s message. This was more than natural courage: “we waxed bold in our God.” God’s presence and the consciousness that His Spirit was with them (ch. 1Th_1:5, see note) made them fearless. “It is not ye that speak,” said Jesus, “but the Spirit of your Father that speaketh in you … Fear them not therefore” (Mat_10:16-32). Besides, it was “the gospel of God” which they proclaimed: God had put the message into their lips. This is the secret of St Paul’s heroism. The highest moral courage, such as that of President Lincoln or General Gordon in modern times, springs from faith in God.
The evangelists addressed themselves to their work at Thessalonica with a high degree of confidence, and under the fullest sense of Divine direction. Contrast with this the “weakness and fear and much trembling in” which the Apostle shortly afterwards “was with” the Corinthians (1Co_2:3-5). St Paul’s mood as a preacher was not always the same; circumstances depressed or elated him.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–6 (2) Even after “what was enough to have scared…
(2) Even after “what was enough to have scared others” (Bengel). Such men were not likely to be “vain.” The marks of their ill-treatment at Philippi were fresh upon them at Thessalonica (as ye know). See Acts 16 and Act_17:1.
In our God.—These words give the ground of their boldness—“in reliance on the God whom we felt to be in union with us.”
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With much contention.—Rather, in the midst of much conflict arising from persecution.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–6 But even after we had suffered before, and were…
But even after we had suffered before, and were shamefully entreated. As the word here rendered "suffered before" does not in itself imply that the sufferings were unjust, the apostle adds, "and were shamefully entreated." As ye know, at Philippi. We are informed, in the Acts of the Apostles, that Paul and Silas were publicly scourged and cast into prison; and scourging with rods was regarded as an ignominious punishment, and therefore was forbidden to be inflicted on Roman citizens, such as Paul and Silas were. "They have beaten us openly uncondemned, being Romans, and have cast us into prison". (Act_16:37) We were bold in our God to speak unto you. The word here rendered bold" denotes boldness or freedom of speech; and hence some render the clause, We were bold of speech in our God, so as to speak unto you" (Ellicott). Perhaps, however, as the verb "to speak" follows, it is better to render the clause," We were confident in our God to speak;" or emboldened to speak" (R.V, we waxed bold"). This boldness or confidence was in our God, that is, on account of our fellowship or union with him. The gospel of God. The genitive of origin, denoting, not merely that God was the Object, but that he was the Author of the gospel. With much contention; or, in much conflict (R.V), alluding to the peril and danger with which Paul preached the gospel in Thessalonica.
HOMILIES BY W.F. ADENEY Ver. 2.
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Boldness in declaring the gospel.
I THERE ARE CIRCUMSTANCES THAT MAKE THE DECLARATION OF THE GOSPEL AN ACT OF BOLDNESS. St. Paul had been shamefully entreated" at Philippi. Danger threatened also at Thessalonica. But the apostle was nothing daunted, not even holding his life dear in the prosecution of his great mission. Similar dangers beset the missionary now, and no one has a right to undertake mission work who is not prepared to endure hardship as a good soldier of Jesus Christ. Moral courage is not less requisite in outwardly peaceful circumstances. The discouragement of indifference, the chilling influence of ridicule, and even the hindrance of direct opposition, will meet us if we are faithful to our duty of declaring the gospel where it is most needed.
II IT IS THE DUTY OF THOSE WHO ARE ENTRUSTED WITH THE GOSPEL NOT TO SHRINK FROM DECLARING IT IN SPITE OF ADVERSE CIRCUMSTANCES. It is a trust, and the trust must be discharged even if the steward die at his post. The world needs the gospel most when it is most opposed to it. For the sake of the very men who mock or resist us we must faithfully discharge our message. Others also need it who must not be kept out of their lawful privileges by our weak fears. Moreover, the glory of God must be sought above all considerations of personal safety. How strangely that passion of devotion to Christ which inspired the apostles to preach him at the peril of their lives contrasts with the selfish, comfort-loving habits of many who have undertaken to discharge the duties of the same stewardship in our own day!
III A BOLD, DECIDED DECLARATION OF THE GOSPEL IS ALWAYS NECESSARY. Christianity is no religion for cowards. It is a gross error to suppose that it unmans its followers. The greatest heroes of the first century were the Christians. A manly courage is much needed in the present day. The gospel should always be declared clearly, positively, and confidently by those who have a sure faith in it themselves. It is a great mistake to think that a timid, apologetic tone will be more conciliatory. We have no need to be thus timidly apologetic for the gospel, if it is true; but if it is not true, we have no right to defend it at all. In either case a weak, half-hearted advocacy is culpable. Enmity is best overcome and ridicule shamed by courage. It is most foolish for the Christian advocate to be afraid of boldly stating his beliefs before his skeptical opponent. Let us, however, distinguish true boldness from heedless provocativeness on the one hand, and from mere insolence on the other. Christians are to be wise as serpents, to be courteous, and as far as in them lies to live peaceably with all men.
IV THE SOURCE OF CHRISTIAN BOLDNESS IS IN GOD. This boldness is a very different thing from mere brute daring. It is spiritual, sober, thoughtful. It has to lace spiritual as well as carnal foes. It comes, like other Christian graces, as an inspiration from the Spirit of God. They who are most deeply in communion with God when by themselves will be most thoroughly brave when in the world. Thus Joshua was made courageous by his vision of the "captain of the host of the Lord". W.F.A. (Jos_5:14)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v3 For our exhortation was not of deceit, nor of…
1Th_2:3-6
For our exhortation was not of deceit, nor of uncleanness, nor in guile
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Exhortation
The whole gospel preaching and message is so called, as permeated by, and living in, an atmosphere of gentle, soothing affection.
Religion has been defined as morality tinctured by emotion. Much more truly is the whole gospel a system tinctured by emotion, i.e., a paraklesis. Hence two different shades of meaning are blended in the word. As addressed to the careless, slothful, tempted, fallen, it is exhortation; as addressed to the sad and seeking it is solace and comfort. It is the gospel exhortation, which is never without a certain soothing, sympathetic sweetness. The two senses of paraklesis exhortation and consolation, so easily passing into one another (1Th_2:11) are suggestive of the external state of the early Church, sorrowing amid the evils of the world, and needing as its first lesson to be comforted, and not less suggestive of the first lesson of the gospel to the individual soul of peace in believing. (Prof. Jowett.)
Essential elements of success in preaching: sincerity
This is no less essential than courage. As the mountain turn reflects the clear light of the stars so the preacher reflects in his conduct the motives by which he is sustained.
I. Sincerity in motive (1Th_2:3). The Apostle disclaims the harbouring of evil intentions.
1. In relation to God. Not of deceit. Having received the truth from God and about God, he transmits it in all its integrity without error or imposture.
2. In relation to himself. Not of uncleanness. Pure in his own affection and purpose, he preached a gospel that was pure in itself, in its tendency, and in its experienced results.
3. In relation to others. Not in guile. He sought not to propagate the gospel by fraudulent wiles or false representations. He descended not to hypocrisy to catch men. Hypocrites, says Bernard, desire to seem, not to be good; not to seem, but to be evil; they care not to follow or practice virtue, but to colour vice, by putting in it the painted complexion of virtue. The life of a man whose motives are sincere, will be transparent as the light. A certain king of Castile, who had only been too familiar with the duplicity of mankind, once arrogantly said, When God made man, He left one capital defect: He ought to have set a window in his breast. The sincere man opens a window in his breast, by the whole tenor of his words and actions, so that his innermost thoughts are apparent.
II. In speech.
1. They speak under a solemn sense of responsibility. But as we were allowed, etc. (1Th_2:4). To their charge, as men tested and approved of God, was committed the precious treasure of the gospel; and conscious of its riches they were solicitous to distribute them in all faithfulness and sincerity.
2. They sought chiefly the Divine approval. Not as pleasing men, etc. There is much in the gospel distasteful to the natural man--its humiliating exposure of our depravity and helplessness, its holiness, its mysteries, the unbending severity of its law, and the absolute character of its claims. The temptation is sometimes great to temper, and modify the truth to carnal prejudice, and sacrifice faithfulness to popularity. But the apostles risked everything, so that they secured the Divine approval.
3. They practised neither adulation nor deception. For neither at any time used we flattering words, etc. (1Th_2:5). Flattery, says Plutarch, has been the ruin of most states. But alas! who can tell the souls it has forever undone!
III. Of aim (1Th_2:6). Seen--
1. In the generous suppression of the authority with which they were armed. When we might have been burdensome, etc. Whether in foregoing their legitimate claim of maintenance, or, as restraining the exhibition of the dignity and power of their apostleship as generally admitted--it was equally honourable to the pure and disinterested character of their highest aim.
2. In the absence of all selfish ambition. Nor of men sought we glory. They could conscientiously aver--we seek not yours but you. I love a serious preacher, says Fenelon, who speaks for my sake, and not for his own: who seeks my salvation and not his own glory. It is said of one of the ancient fathers that he would weep at the applause given to his discourses. Would to God, said he, they had rather gone away silent and thoughtful! It is a sorry end to preach for mere ephemeral human praise. Such a man may sink into the grave with the touching lament of Grotius--Alas! I have lost my life in doing nothing with great labour!
Lessons--
1. Sincerity in proclaiming the truth can be acquired only by a personal experience of its power.
2. Sincerity is deepened by a conscious Divine commission.
3. Sincerity is unmistakeably evidenced in word and deed.
4. Sincerity is satisfied only in aiming at the highest results in preaching. (G. Barlow.)
The gospel and its preachers
I. The Gospel.
1. It belongs to God; hence it is denominated, the Gospel of God. He indeed was its author; and because He is good, He bestows His gospel on men for their good.
2. It claims universal acceptance. If it is not received in the love of it, there is no other gospel for mankind; it is the only star by which men can navigate the sea of life, and securely gain the shores of eternity.
3. It is benedictive in its influence.
II. The preachers of the Gospel.
1. They were men and not angels. Angels know nothing experimentally of human failings and regrets--human difficulties and trials, therefore are incompetent to preach the gospel. It must be preached by such men as Paul and Silas--men of like passions with ourselves. They are on the same footing with the Thessalonians and all of humankind.
2. They were holy men. In the Divine order of things the blessing of conversion precedes the call to the ministry as surely as the morning star precedes the orb of day. In other words--men are not preachers first and then true Christians, but true Christians and then preachers.
3. They were sincere and bold. They had suffered acutely for the gospel at Philippi, had been shamefully ill-treated by its citizens; but many waters could neither quench their love for the gospel nor for the souls the gospel could save. So they preached it at Thessalonica with the same burning zeal they had done at Philippi. (J. Cumming, D. D.)
St. Pauls ministry--Described
I. Negatively.
1. No of deceit. The word thus translated, as distinguished from guile, denotes mental error without respect to any bad design (see Pro_14:8). It was no false theory, wild vagary, empty speculation, that Paul preached.
2. Not of uncleanness. To understand by this fraud or imposture would not only introduce needless tautology, but would interfere with the acknowledged ethical sense of the word, which is bad morals, especially sensuality. The Apostle affirms that he and his associates did not preach a doctrine which warranted or connived at vice, and did not seek, by preaching, to gratify any sensual passions of their own. The contrary character is exemplified in Jezebel (Rev_2:20), and in the persons described in 2Pe_2:1-22; Jdg_4:10-13; Jdg_4:16-19.
3. Not in guile. They had not acted the part of imposters or hypocrites.
II. Positively.
1. Paul and Silas were--
(1) Allowed of God--a term denoting a much stronger idea than that of bare per mission, viz., distinct choice or positive approbation.
(2) To be put in trust with the gospel, a phrase which not only represents their actual admission to the ministerial office, but sets forth their responsibility as ministers.
2. They spoke in a manner corresponding to the twofold fact of their vocation by God and their responsibility to Him, Not as pleasing men, etc.
(1) They neither acknowledged nor applied what was pleasing to men as a safe and satisfactory standard by which to regulate their ministerial conduct.
(2) They recognized such a standard in what was pleasing to God. They saw cause for special vigilance, and for habitual reference to Him in the fact that He searcheth the heart and trieth the reins, and was intimately acquainted with their secret thoughts and feelings.
(3) Prompted by such considerations they asked of Him, What wilt Thou have me to do. (A. S. Patterson, D. D.)
Deceit an unsafe element in moral building
It is difficult to maintain falsehood. When the materials of a building are solid blocks of stone, very rude architecture will suffice; but a structure of rotten materials needs the most careful adjustment in order to make it stand. (Archbishop Whately.)
Advantages sometimes acquired by guile
Advantages may sometimes be acquired by craft. A fox got into a hen roost one night, and so gorged himself that he could not make his exit through the narrow hole by which he entered. So he lay down pretending to be dead when the hen wife came to look for her fowls. Thinking reynard was really dead, in her vexation for the loss of her hens, she took him by his brush and threw him outside, when he scampered off. Sixtus, Pope of Rome, owed his election to his cleverly counterfeiting sickness and old age; so he got most votes, as other cardinals, who probably hoped to be pope, thought he would soon die. (H. K. Burton.)
But as we were allowed of God to be put in trust with the Gospel.
I. What does the word allowed mean? The Greek word means--
1. To try.
2. To approve.
3. To see fit.
As in Rom_1:25, the heathen, it is said, did not like to retain God in their knowledge, i.e., they did not see fit to do it. Allowed does not mean to judge fit, in the sense that Paul was made a minister on account of his own merits, nor on the ground of the foresight of what he would be, but it was an act of Gods sovereign grace. So in the account of his conversion (1Ti_2:13) he gives thanks to Christ. In 1Co_7:25, he says he had obtained mercy to be found faithful. He regarded his being put in the ministry as a great and undeserved mercy.
II. What is the Gospel? The glad news of salvation revealed in the Scriptures. It is not a code of morals, nor a cultus, nor a life; it is the system of doctrines concerning God and man and Christ. It is called the wisdom of God, so contrasted with the wisdom of men, i.e., what God has revealed as opposed to what reason teaches. Hence to be put in trust with the gospel means to be a steward of the mysteries, i.e., the truths revealed by God. Two things are included in the gospel: the truth and its proclamation. The gospel is a report--something heard.
III. In what sense is the Gospel a trust. Two things are included in a trust or two duties of a trustee.
1. The safe custody of what is committed to his care.
2. Right administration. As to the first, it must he preserved in safety and preserved from deterioration. If gold is committed to a man, he must not deposit it in an insecure place; he must defend and preserve it. He cant substitute worthless paper for it. The gospel is the most precious treasure, far more so than gold or power. The minister is bound to preserve it, and not substitute the worthless products of his own brain for it. He must use it, not keep it hid in a napkin. He must use it for the purpose for which it is designed, not for his own advantage. Paul says of himself, that he acted--
(1) Not as pleasing men, but God.
(2) Not using flattery.
(3) Not covetously.
(4) Not seeking glory of men.
The guilt of an unfaithful trustee is great. His doom dreadful. The reward and blessedness of a faithful minister the greatest conceivable. (C. Hodge, D. D.)
The Christian ministry
I. Its privilege--allowed of God.
II. Its sublime responsibility--put in trust.
III. Its faithful administration--even so we speak.
IV. Its awful scrutiny--God which trieth the hearts. (W. Bengo Collyer, D. D.)
I. The apostles reasons for preaching the Gospel.
1. He was a steward, put in trust with the gospel. It was therefore not the Gospel of Paul, but the Gospel of God. All ministers of it have a great honour put upon them and trust committed to them. They must not dare to corrupt the pure Word of God, but diligently make use of what is intrusted with them, knowing they will he called to give an account of it.
2. His design was to please God and not man. God is a God of truth, and requireth truth in the inward parts. The gospel is not accommodated to the vain fancies and lusts of men; but, on the contrary, it was designed for the mortifying their corrupt affections, and delivering them from the power of fancy, that they might be brought under the power of faith.
3. He acted under the consideration of Gods omniscience. This is indeed the great motive to sincerity--to consider God not only seeth all that we do, but knoweth our thoughts afar off, and searcheth the heart; and it is from God that we must receive our reward.
II. The evidences of the apostles sincerity.
1. He avoided flattery. He and his fellow labourers preached Christ and Him crucified, and did not aim to gain an interest in mens affections for themselves, by glorying, and fawning, and wheedling them: they were far from that. Nor did they flatter men in their sins, or tell them that if they would be of their party, they might live as they listed. They did not build them up with vain hopes, nor indulge them in any evil work or way, promising them life, and so daubing with untempered mortar.
2. He avoided covetousness. He did not make the ministry a cloak or covering for this carnal desire, as God was witness. He would not enrich himself by preaching the gospel; so far from that, he did not burden them for bread. He did out in anywise like the false apostles, who through covetousness with vain words made merchandise of the people.
3. He avoided ambition and vain glory. He neither expected peoples purses nor their caps, neither to be caressed or adored by them, and called rabbi. He might have used greater authority as an apostle, and expected greater esteem, and demanded maintenance; but some might perhaps have thought all this too great a burden for them to bear, and hence he avoided all mention of such things. He thought ever of his Divine Lord, and seldom of himself. (R. Fergusson.)
The ministers trust, faithfulness, and trials
I. The ministers trust.
1. Its basis. The Divine permission--allowed of God. This is the ministers prerogative and authority.
2. Its subject--the gospel.
(1) In its wonderful disclosures of the grace of God.
(2) In its operative power upon the heart and life.
(3) In its presentation of the Person and work of Christ.
3. Its object--the salvation, edification, comfort, and eternal blessedness of men.
II. The ministers faithfulness.
1. The minister who is conscious of his responsibility speaks as one who will have to render an account of his stewardship, thoughtfully, cautiously, humbly, prayerfully, boldly.
2. This faithfulness is expressed in the singleness and sacredness of its object. Not as pleasing men, etc. (1Co_2:1-5).
3. This singleness of purpose in pleasing God rather than man is also a test of our fidelity. The faithful minister is content to labour without human applause.
III. The ministers trials.
1. He is subject not only to those trials which are common to all men, but to those which are peculiar to his office: discouragement, anxiety for souls, doubts as to past labours, a sense of his unworthiness in His sight who trieth the heart.
2. But God trieth the heart for wise and benevolent ends--
(1) To make us purer.
(2) More sympathetic.
(3) More efficient. (W. D. Horwood, M. A.)
Trustees for God
I. The trustees.
1. Christian ministers are trustees for God. They have a charge to keep other than that which is common to Christians. It matters little by what channel the Great Head of the Church has communicated His will to the individual; it is enough that he is allowed of God.
2. A trustee is chosen as being a man of character, one who can be relied upon to administer his trust fairly, Generally he is a friend chosen because of his superior qualifications. And, whatever may be said about truth being independent of the preacher, yet as light is tinged and refracted by the window through which it passes, so it is impossible to separate a man from the system he advocates. It is difficult to believe that to be good which expresses the feelings of a bad man. Take heed unto thyself and unto the doctrine. Self modifies doctrine. Men universally recognize this, and the first necessity of success is to give no occasion for slanderous lies. That which is culpable in an ordinary Christian is doubly so in a minister.
3. But while as trustees we do well to look to ourselves, yet that does not mean that we should be burdened with the sense of our own importance. It has been the reproach of priests in all ages that they have been more anxious to magnify than to use their office. Without falling back on the exploded fallacy of apostolical succession we may find a platform sufficiently strong and broad in the priceless value of what has been committed to our trust. The trustee of a prince, heir to an ancient throne, is necessarily charged with more responsibility than a homeless wanderer.
II. Their trust. That one word Gospel suggests the nature of it. Not simply the proclamation of a sovereign to his subjects, though that would involve a heavy responsibility; but the revelation of the very nature of Deity, and how that nature has wrought his working for the salvation of men.
1. Even with the Bible in their hands, and the multiplied helps to its study, it is possible for ministers to underrate its importance, and to allow the gospel to be only one among many agencies by which God is renewing the heart of mankind. There is a strong tendency among liberal thinkers to extol what is good in each of the religions of the world, and to conceal the defects which are everywhere visible. But we have a religion which has no defects, and is perfectly adapted to every man, and remake him wiser, nobler, and happier; and which God has designed as the one religion for man. To deal tenderly with false religions is to imperil our trust.
2. Without any intention of substituting another gospel for that of the New Testament, it is possible to so place the emphasis in teaching as to seriously weaken the force of our message; possible so to present Divine love and truth as to add to the weight of the many burdens which almost crush humanity. Any presentation of this solemn trust which fails to strengthen faith, hope, and love, must necessarily be defective. If our gospel be one of perpetual condemnation, destroying the old and not building up the new, it is not in sympathy with Him who came not to condemn but to save, and will win no confidence, and stir no enthusiasm.
III. The administration of this trust.
1. It is required of a steward that he be found faithful.
(1) To be faithful costs something. Faithfulness to a congregation considered as a unit requires self-crucifixion, but faithfulness towards individuals, and to the convictions created by the study of Divine truth much more.
(2) But faithfulness is not that ill-natured determination to assert oneself and ones own views simply because they are our own, and in the spirit of self-defence. It does not mean obstinate adherence to one mode of action, when that method has lost its adaptability, much less the candidating for a cheap martyrdom, by offensively pushing into the forefront unwelcome truths at any cost. We have to be faithful to love as well as to logic.
2. The danger of most is that they are called to administer a trust of which they have no adequate appreciation. Conceive of a man put in trust of an estate rich in gold and precious stones, and allowing an absolute lease of it for the value of the mere timber on it. What an outcry there would be against his intellectual and moral unfitness! Our peril is lest, overcome by the spirit of the age, we should take too great heed to all and everything that is said against the gospel, and fail to appreciate the force of the argument which comes from eighteen centuries of positive evidence.
3. Unwittingly we may be helping into popularity men and their theories whose influence but for us would be confined within a very narrow area. Nine out of every ten men in our congregations know nothing of these, and the tenth man who knows something is likely to be more advantaged by the preaching of positive truth than by mere controversy. When an epidemic is abroad, the men of robust health are least in danger of infection, and our aim should be to get and keep men in a state of robust moral health, by feeding them with the Bread of Life.
4. When men seem disposed to break away from our influence we ought to search our hearts and methods, and everything which concerns us and our ministry, and see if there be anything in the spirit of our action which accounts for such restlessness. We ought to ask ourselves whether our administration of our trust be right, or whether we are the mere teachers of a science of religion, which informs the mind, but leaves the heart unmoved; whether there be not some vital element in the gospel which we have largely left out, which would have roused men to defend a treasure so valuable. Ministers not seldom so present the truth as to convince without persuading. We have knocked men down by the force of argument, and despoiled them without giving them anything in return.
5. Instead of patiently and faithfully administering our trust, we are apt to fall into the error of supposing that men know all that is knowable of Scriptural truth, and thus work outside the facts and truths of the gospel. (Reuen Thomas, D. D.)
Gospel trustees
I. The preciousness of the Gospel. It is precious because--
1. It reveals God.
(1) Who all men are more or less blindly groping after.
(2) As a Father infinitely wise and good.
2. It offers salvation--
(1) From the penalty of sin.
(2) From the power of sin.
3. It breathes hope into every man.
II. It has been entrusted to us in order that by its means we might save our fellow men. How great is our responsibility to let it speak in our words and deeds! (W. Birch.)
Not as pleasing men but God--This should be the supreme and controlling purpose of life.
I. To please God is possible, because--
1. He has revealed what will please Him: His will in His Word.
2. We know this or may learn it.
3. His Spirit will help us if we seek His aid.
II. To please man is impossible.
1. AS it is impossible to please all men, so it is almost as impossible to please one. The same man is different at different times. What may please him today may displease him tomorrow.
2. God has failed to please man even more signally than man himself. Chiefly see how He failed when He came in the likeness of man that He might purify him and fit him for heaven.
3. By seeking to please men instead of God, or more than God, men must doom the world to perpetual darkness and stationariness, or rather, as this is not possible, to sure retrogression and decay. How blessed, then, is the truth that it is easier to please God than man! (E. Mellor, D. D.)
The true missionary spirit
Bravo Paul! He spoke the Word, whether sinners would hear or not, whether men were converted or not. If it pleased God he was content. Just like that grand man who kept working away in isolation in the heart of China, and for years saw no conversion. A lady said to him, What good are you doing in China, Mr. Burns? To which he replied, Madam, I did not go to China to convert the Chinese, I went to glorify God. He went to serve and please his Master. I was asked to examine a young man who wanted to give up his business and go to Africa as a missionary. I asked him, What is your motive in wanting to take this step? Suppose you go to the heart of Africa, and, seeing thousands bowing down before their idols and refusing to hear of Christ, what would you do? He replied, Id just keep pegging away. That is the right spirit of service: to keep pegging away for the Master, not to please the society, not to have a large place on the statistics, not to have a great following, but to please God. If we go forth to any service according to the will of God, and only to please Him. He will bless us in our souls, and in the end give us to see His power in the salvation of sinners. (G. C. Needham.)
An unfaithful preacher
We were sitting under the shade of an oak tree comparing notes and conferring with one another as to the best methods of service, especially in reference to effective preaching. I always write my sermons, said my friend, and then carefully revise them, so that, if anything is written calculated to offend any of my hearers, I may at once erase it. This was said by a young clergyman, who was evidently anxious to make his mark as a preacher. Desirous to know that I heard correctly, I replied, Do you mean that forcible statements, either of your own writing or from Scripture, concerning sin and the terrors of the judgment to come, are either toned down or avoided? Yes, was the reply; if I think they will offend any one I do so. I fear this candid testimony indicates the reason so many ministers are powerless amongst their fellows. The fear of man bringeth a snare indeed. (Henry Varley.)
The danger of popularity
To one who warned him (Whitefield) to beware of the evils of popularity he replied, I thank you heartily. May God reward you for watching over my soul; and as to what my enemies say against me. I know worse things of myself than they can say concerning me. I bless God for my stripping seasons, he would say; nothing sets a person so much out of the devils reach as humility. (J. R. Andrews.)
Displeasing men
You know the anecdote of Louis and Massilon. After Massilon had preached rather an agitating sermon, I suppose, Louis sent for him. Massilon, said he, you have offended me. That is what I wished to do, sire, said the preacher. And we would not give much for a minister who did not offend two-thirds of his congregation at times--arouse them up--smash against the conscience of the bigot, and baulk party prejudices, and touch the secret sin, which, if they do not confess, they still feel.
Tried by God
Some things, if they be tried once, they are tried forever; if we try gold, it will ever be as good as we found it, unless we alter it; as we find it, so it will continue to be. But try the heart of man this day, and come again the next, and you may find it in a different condition; today believing, to morrow unbelieving; today humble, tomorrow proud; today meek, tomorrow passionate; today lively and enlarged, tomorrow dead and straightened;--pure gold today, tomorrow exceeding drossy. As it is with the pulse of sick man, it varies every quarter of an hour, therefore the physician tries his pulse every time he comes, because his disease alters the state of his body: so it is with the distempered condition of mans spirit. God having tried our pulse, the state of our spirit, by crosses, or by mercies, this day, next day He tries us too, and the third day He tries us again, and so keep us in continual trials, because we are continually varying. Our comfort is, that there is a time coming, when God will establish our souls in such a spiritual and heavenly frame, so that He will need to try us no more. (J. Caryl.)
Disregarding the slanders of men
John Wesley once stood out very nobly in disregarding the eyes of men so long as he stood acquitted in the sight of God. Among his many persecutions are to be numbered the falling back of former friends, including him wife. These turned against him, and published many spiteful things, even defaming his character in a shocking manner. Brother Charles hastened off in alarm and indignation to inquire what defence Brother John would set up. There was no time to lose! The eyes of the world were upon him, and Gods enemies and his own would be glad to make capital out of so contemptible a business! What was Charles surprise to find that John was resolved on doing simply nothing! The great preacher was calm and comfortable in mind, being entirely free from any concern for the future. Why should he be perplexed when he had entrusted God with his all--even with his reputation? None are so safe as those whose characters are in Gods keeping. Such often consider that they dishonour God by setting up puny defences of their own against the cavils of the wicked. They think more of that one eye of God which is ever looking upon them, than of the eyes of men. For neither at any time used we flattering words--
The mean between flattery and severity
Paul avoided the extremes alike of obsequiousness and churlishness. The man whose independence forbade him to use flattering words was yet gentle enough in persuading the Thessalonians to embrace and make progress in the truth. And he who would be truly useful must strike this golden mean as we are warned by the following fable: A chameleon once met a porcupine, and complained that he had taken great pains to make friends with everybody; but, strange to say, he had entirely failed, and could not now be sure that he had a friend in the world. And by what means, said the porcupine, have you sought to make friends? By flattery, said the chameleon. I have adapted myself to all I have met; humoured the follies and foibles of every one. In order to make people believe I liked them, I have imitated their manners, as if I considered them models of perfection. So far have I gone in this that it has be come a habit with me; and now my very skin takes the hue and complexion of the thing that happens to be nearest. Yet all this has been in vain; for everybody calls me a turncoat, and I am generally considered selfish, hypocritical, and base! And no doubt you deserve all this, said the porcupine. I have taken a different course; but I must confess that I have as few friends as you. I adopted the rule to resent every encroachment upon my dignity. I would allow no one even to hush me, without sticking into him one of my sharp quills. I determined to take ears of number one; and the result has been that while I have vindicated my rights, have created a universal dislike. I am called Old Touch-me-not, and if I am not as much despised I am even more disliked than you, Sir Chameleon.
Flattery discouraged
One of the first acts performed by George III, after his accession to the throne, was to issue an order prohibiting any of the clergy who should be called to preach before him from paying him any compliment in their discourses. His Majesty was lead to this from the fulsome adulation which Dr. Thomas Wilson, Prebendary of Westminster, thought proper to deliver in the Chapel Royal, and for which, instead of thanks, he received from his royal auditor a pointed reprimand, his Majesty observing, that he came to the chapel to hear the praises of God, and not his own. This circumstance operated wonderfully on the reverend orator, as from that moment he became a flaming patriot. The Doctor took part with Wilkes, was made liveryman of the Joiners Company, and lavished large sums upon Mrs. Macaulay, the Republican historian, in whose honour he caused a marble statue to be erected in his church at Walbrook, though before he died he caused it to be removed, not indeed so much from a sense of the impropriety of the thing, as out of resentment to the lady, who had displeased him by her marriage.
Flattering words
I resolve, said Bishop Beveridge, never to speak of a mans virtues before his face; nor of his faults behind his back; a golden rule I the observation of which would, at one stroke, banish flattery and defamation from the earth. (Bp. Home.)
Flattery is false money, which would not be current were it not for our vanity. (La Rochefoucauld.)
Nor a cloke of covetousness--
Sin cloaked
The word cloke here is very significant. In this fallen world of ours there are some sins which men may even glory in--many the indulgence of which entails little or no shame. But this sin of covetousness is one which no man will ever dream of boasting of. Men, while they indulge it, always to hide it. As Bishop Sanderson says, No man will profess himself covetous, be he never so wretchedly sordid within; but he will for very shame cast as handsome a cloak as he can over it--frugality, good husbandry, providence--some cloak or other to hide the filthiness of it from the sight of others. But filthy it is still, be it cloaked never so honestly. God abhorreth it as a filthy thing (Psa_10:3). It appears, then, that this covetousness, however often it may evince its presence among men, must have its cloke or mask. Were it at once and invariably to rythe in its real colours, even the children of the world would not endure it. It would be loathsome. But the Apostle adds, God is witness (Rom_1:9; 2Co_1:23; Php_1:8). In reference to the language of flattery, he says, as ye know. Man can judge thereon. Hence he appeals to his readers. They themselves were good enough judges as to whether he had ever flattered them. But it is otherwise with covetousness and its mask. Neither man nor angel can discern hypocrisy, the only evil that walks invisible, except to God alone. By His permissive will through heaven to earth. In regard to it--the hypocrisy of covetousness--therefore, Paul lays bare his heart before the all-seeing eye. (J. Hutchison, D. D.)
Unmercenary motives
When I gave up my business sixteen years ago, after three months of the severest struggle of my life, whether I should go for dollars and cents or for souls, from that day to this I have no more lived for money than I have lived for water. My friends have blamed me because I have not laid aside something for my family. Some of them insisted upon my wife having some money, and they bought her a home in the country, and the rumour is that it cost 30,000 dollars, and 30,000 dollars to furnish it. The home cost 3,500 dollars, and there have been some improvements, and the furniture and everything cost 10,000 dollars. It belongs to my wife and children. My father died at the early age of forty-one, and if I died tomorrow there will be a roof over the heads of my wife and children. I have been offered 500 dollars to lecture, when I might talk an hour, and then go to a comfortable hotel; but as it is now, I work at the Tabernacle all day, and talk till midnight with inquirers, and when I am done have hardly strength enough left to go to my room. The royalty on the hymn books amounted last year to 68,000 dollars, but it all went to three trustees, and not one dollar came into the hands of Mr. Sankey or myself. It belongs to us as much as the income of your business belongs to you but we give it up. We do not want one dollar of your money in Boston. Give it to the Lord as long as you please. I would rather live on a crust of bread than have people think we came for your money. If any young man here wants to go into the work of the Lord for money, I advise him not to do it. Now, I do not want any one to go off and say that we preach for nothing, for we do not. We preach for souls, and the Lord takes care of us. I never have known what it is to want money in the sixteen years I have been at work for Him. The Lord has taken good care of me, and I have not known what it is to want. (D. L. Moody.)
Nor of men sought we glory--Why should the Apostle so repeatedly repudiate the imputation that he sought glory of men? He was one of those who instinctively knew the impression produced by his character and conduct on the hearts of others. What was the motive of this vain babbler would be a common topic of conversation in the cities at which he preached. To get money; to make himself somebody, would be the ordinary solution. Against this the Apostle protests. His whole life and conversation were a disproof of it. It may have been that he was aware also of something in his manner which might have suggested such a thought. It was not good for him to glory, and yet he sometimes spoke as a fool. Rightly understood, this glorying was but an elevation of the soul to God and Christ, or at worst the assertion of himself in moments of depression or ill-treatment, but to others he might have been conscious that it must have seemed a weakness, and may have been made a ground of the imputation of his adversaries. (Prof. Jowett.)
Glory claimed for God alon
e:--Cromwell in announcing the victory at Naseby to the Speaker of the House of Commons, added, Sir, this is none other but the hand of God, and to Him alone give the glory wherein none are to share with Him. (C. E. Little.)
Emptiness of worldly glory
When Henry Martyn went in for and obtained the high distinction of senior wrangler at Cambridge, his mind was kept, he tells us, in a state of calmness by the recollections of a sermon he had heard from the text, Seekest thou great things for thyself, seek them not, saith the Lord. James Brainerd Taylor was announced as being Number One in the class of students at college. The emptiness of honours struck him as it had done Henry Martyn. What are honours? he said. What is fame? These are not my God. In such a spirit, the soul, while using honours to Gods glory, is freed from that vexation of spirit which chafes some men of the world in high life, because a few inches of riband have been bestowed upon a favoured rival. How touching, we may add, it is to see the vain pursuit of human ambition acknowledge its emptiness when gratified. Madame Maintenon, when elevated to the throne of France as wife of Louis XIV, wrote to her friend Madame de la Mainford: Do you not see that I am dying with melancholy, in a height of fortune which my imagination could scarcely have conceived? When sick, too, of high society, the wife of Thomas Carlyle wrote to her gifted husband: Ah! if we had been left in the sphere of life we belonged to, how much better it would have been for both of us! (Sunday at Home.)
All glory to God
Said a converted Hindoo, addressing a number of his countrymen, I am by birth a man of low and despised caste--and yet God has called me not only to know His gospel, but to teach it to others. Do you know why He did so? I will tell you. If God had selected one of you learned Brahmins, and made you His preacher, and you were successful in winning converts, the bystanders would have said, It is the amazing learning of the Brahmin, the Brahmins influence, the Brahmins great weight of character that has done this; but now, when hearers are convinced and brought to the truth by my instrumentality, nobody thinks of the preacher, and God gets all the glory. When we might have been burdensome as the apostles of Christ--This has been referred in different senses either to what precedes or to what follows. In the first case the sense would be, although we might have been oppressive to you with our glorying and claims. But even though the words be thus humoured, the antithesis is not quite sound. Without wholly losing sight of what has preceded, it is better to connect them with what follows. The Apostle means to say that he might have oppressed them with apostolic claims and pretensions. He might have commanded where he entreated; he might have come to them with a rod, and he came to them in love and in the spirit of meekness (1Co_4:21); he might have claimed the right of support from them as an apostle of Christ, and he waives it for their sake (comp. 1Co_9:1-27). It is true that this last point is not referred to until 1Th_2:9. But nothing is more in the Apostles manner than to drop a thought and then resume it. (Prof. Jowett.)
Labour of love
Sixteen years ago a godly man and his wife were sent out to evangelize these then-heathen people (Sambaina, a remote place in Madagascar); and the people hated them, and for long they would not listen. They broke into their house at night again and again, and threatened to burn them out; but they would not go away, but quietly and lovingly waited and prayed and worked. By and by the contributions from Ambohipotsy, from the Society on which these good people depended, were completely dried up. And when the heathen people heard that they rejoiced, for now at last they will go, they said. But they did not go, but held on to their work; and they are there yet, working all for love and nothing for reward. And God has blessed their work and raised many helpers and spiritual children for them there. The wilderness and solitary places are glad because of them; and some of those who persecuted them at the first told me the story with tears standing on their faces … On the Sunday a large congregation filled their new chapel. (W. Montgomery.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv2–6 2. Were shamefully treated … at Philippi. See Acts…
2. Were shamefully treated … at Philippi. See Acts 16:19–24. Even after such cruel treatment at the first place in Europe where they preached the gospel, they were no less bold in … God to speak … the gospel at Thessalonica, the second place they labored, though with much contention. With fierce opposition. See Acts 17:13.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v3 1Th_2:3. For our exhortation.—The word reminds us of Christ’s…
CRITICAL AND EXPLANATORY NOTES
1Th_2:3. For our exhortation.—The word reminds us of Christ’s word, “I will send you another Advocate”—“Paraclete.” Our advocacy of the gospel of Christ was not born of error. Was not of deceit, nor uncleanness, nor guile.—Perhaps we might paraphrase thus: We were not ourselves mistaken as to the subject-matter of our preaching, we used no “dirty tricks” in the way of its publication, we baited no hooks for unwilling souls.
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1Th_2:4. As we were allowed of God.—The original word means “to approve after testing”—or, as God knows without testing, as it is applied to Him it simply means—“we were approved of God.” To be put in trust.—R.V. “to be intrusted.” “ ‘To be put in trust with the gospel’ is the highest conceivable responsibility; the sense of it is enough to exclude every base motive and deceitful practice” (Findlay). Not as pleasing men.—The vice condemned in slaves is equally reprehensible if it should appear in the minister of the gospel. But God, which trieth the hearts.—“Alloweth” and “trieth” are different forms of the same verb. Like an assayer whose methods are perfect, God makes manifest what is in man’s heart.
1Th_2:5. For neither at any time used we flattering words.—“His friends well knew that he was not one to
‘Crook the pregnant hinges of the knee
Where thrift may follow fawning’ ” (Ibid.).
Nor a cloke of covetousness.—The same thing perhaps as a mode of flattering speech. Fulsome flattering is either the mark of a mind hopelessly abject or the craft of a designing mind. Much fair speech and the flattering of the lips still lead fools by the nose (Pro_7:21) to where “covetousness” dwells.
1Th_2:6. Nor of men sought we glory, neither of you, nor yet of others.—“The motive of ambition—‘that last infirmity of noble minds’—rises above the selfishness just disclaimed; but it is just as warmly repudiated, for it is equally inconsistent with the single-mindedness of men devoted to the glory of God. Our Lord finds in superiority to human praise the mark of a sincere faith (Joh_5:44)” (Ibid.). When we might have been burdensome.—A.V. margin, “used authority.” R.V. margin, “claimed honour”—literally in weight—an ambiguous phrase whose sense is interpreted by 1Th_2:9 (Ibid.).
MAIN HOMILETICS OF THE PARAGRAPH.—1Th_2:3-6
Essential Elements of Success in Preaching. II. Sincerity.
The devout Richard Baxter once said: “The ministerial work must be managed purely for God and the salvation of the people, and not for any private ends of our own. This is our sincerity in it. A wrong end makes all the work bad from us, however good in itself.” In order to success, it is necessary not only to display a fearless courage, but also a spirit of unmistakable ingenuousness and sincerity. As the mountain tarn reflects the clear, chaste light of the stars as they kindle in the heavens, so the preacher reflects in his outward conduct the pure and lofty motives by which he is animated and sustained. We observe, in connection with the preaching of the gospel at Thessalonica, sincerity in motive, in speech, in aim.
I. Sincerity in motive.—“For our exhortation was not of deceit, nor of uncleanness, nor in guile” (1Th_2:3). The apostle disclaims the harbouring of evil intentions in relation to God, himself, and others.
1. In relation to God.—“Not of deceit”—not in error. Having received the truth from God and about God, he transmits it in all its integrity, without error or imposture.
2. In relation to himself.—“Nor of uncleanness.” Pure in his own affection and purpose, he preached a gospel that was pure in itself, in its tendency, and in its experienced results.
3. In relation to others.—“Not in guile.” He sought not to propagate the gospel by any fraudulent wiles or false representations. He descended not to hypocrisy to catch men. “Hypocrites,” says St. Bernard, “desire to seem not to be good; not to seem, but to be evil: they care not to follow or practise virtue, but to colour vice by putting upon it the painted complexion of virtue.” The life of the man whose motives are thus sincere will be transparent as the light. A certain king of Castile, who had been only too familiar with the duplicity of mankind, once somewhat arrogantly said, “When God made man He left one capital defect: He ought to have set a window in his breast.” The sincere man opens a window in his own breast by the whole tenor of His words and actions, so that his innermost thoughts are apparent.
II. Sincerity in speech.—
1. The preacher speaks under a solemn sense of responsibility. “But as we were allowed of God to be put in trust with the gospel, even so we speak” (1Th_2:4). To their charge, as men tested and approved of God, was committed the precious treasure of the gospel; and keenly conscious of the unutterable riches with which they were entrusted, they were deeply solicitous to distribute the same in all faithfulness and sincerity. Every gift we receive from Heaven has its corresponding responsibility.
2. The preacher seeks chiefly the divine approval.—“Not as pleasing men, but God, which trieth our hearts” (1Th_2:4). There is much in the gospel distasteful to the natural man—its humiliating exposure of our depravity and helplessness, its holiness, its mysteries, the unbending severity of its law, and the absolute character of its claims. The temptation is sometimes great to temper and modify the truth to carnal prejudice, and sacrifice faithfulness to popularity. But the apostles risked everything so that they secured the divine approval. “As of sincerity, as of God, in the sight of God speak we in Christ.”
3. The preacher must practise neither adulation nor deception.—“For neither at any time used we flattering words, as ye know, nor a cloak of covetousness, God is witness” (1Th_2:5). “Flattery,” says Plutarch, “has been the ruin of many states.” But alas! who can tell the souls it has for ever undone? Truth is too sedate and solid to indulge in meaningless flattery. It is only the vain and self-conceited who can be deceived by adulation.
III. Sincerity in aim.—“Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome as the apostles of Christ” (1Th_2:6). The sincere aim of the apostles was seen:—
1. In the generous suppression of the authority with which they were invested.—“When we might have been burdensome as the apostles of Christ.” Whether we understand this authority as exercised in foregoing for the time being their legitimate claim of maintenance by the Church, or as restraining the exhibition of the dignity and power of their apostleship—which latter view is generally admitted to be the true exegesis—it was equally honourable to the pure and disinterested character of their highest aim.
2. In the absence of all selfish ambition.—“Nor of men sought we glory.” They could conscientiously aver, “We seek not yours, but you.” “I love a serious preacher,” says Fénélon, “who speaks for my sake and not for his own; who seeks my salvation and not his own glory.” It is said of one of the ancient fathers that he wept at the applause frequently given to his discourses. “Would to God,” said he, “they had rather gone away silent and thoughtful!” It is a sorry and painfully disappointing end to preach for mere ephemeral human praise. Such a man may sink into the grave with the touching lament of Grotius, “Alas! I have lost my life in doing nothing with great labour!”—though in his case it was an unduly despondent estimate of his life-work. When Christ is to be exalted, the preacher must be willing to be unnoticed.
Lessons.—
1. Sincerity in proclaiming the truth can be acquired only by personal experience of its power.
2. Sincerity is deepened by a conscious divine commission.
3. Sincerity is unmistakably evidenced in word and deed.
4. Sincerity is satisfied only in aiming at the highest results in preaching.
GERM NOTES ON THE VERSES
1Th_2:3-6. Apostolic Preaching characterised by Transparent Truth.
I. The doctrine was opposed to every form of impurity (1Th_2:3).—
1. It was itself pure.
2. It received no tinge of impurity from the apostle’s mind.
3. Its results were pure.
II. The preaching was free from insincerity and selfishness (1Th_2:4).—
1. They avoided flattery. Love of favour (1Th_2:5).
2. They avoided covetousness. Aggrandisement (1Th_2:5).
3. They avoided vainglory. Love of applause (1Th_2:6). Three rocks on which thousands have been shipwrecked.—Stewart.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v3 3,4. “Not pleasing men, but God, who proveth our…
ARGUMENT 2
PAULINE MINISTRY
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3,4. “Not pleasing men, but God, who proveth our hearts.” A man- pleasing gospel is Satan’s delusion. A preacher in a great metropolis said: “If we preach the Bible as it is, not one of us can hold our pulpit.” The whole country is cursed with a diluted, man-pleasing gospel.
5,6. “Not in pretext of covetousness, seeking glory from men.” “God is our witness.” Here Paul calls God to witness that money wielded no influence in the ministry of him and his comrades.
7-9. While they had a right to temporal support, they supplemented their income with manual labor. We must be true to the New Testament, and faithfully preach the Word, regardless of temporal support.
10. “You and God are witnesses, how holily, righteously, and blamelessly we were among you!” Here Paul, in behalf of himself and comrades, boldly professes sanctification. Holily, the literal translation of the Greek, means in a holy manner. The adverb includes the adjective, and could be affirmed of none but holy people.
13. …”As it truly is the Word of God, who worketh in them that believe.” This affirms a wonderful truth. When you believe convicting truth, God works conviction in you. When you believe converting truth, God works conversion in you. When you believe sanctifying truth, God works sanctification in you. Faith is the hand by which you receive everything from God. Your faith is the measuring-line of your experience. Faith is the human side of the plan of salvation. Silently and imperceptibly to mortal eyes, the Holy Ghost works in you according to your faith. Not only does he work in you according to your faith, but he actually inspires and augments your faith. This is the secret of wonderful experiences.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv2–6 but having suffered before and been shamefully treated, as…
but having suffered before and been shamefully treated, as ye know, at Philippi, we waxed bold in our God to speak unto you the gospel of God in much conflict . [The Thessalonians remembered how Paul and Silas had come to them fresh from Philippi, with the evidences of persecution yet apparent on their bodies--a persecution which was indeed shameful because it was wholly undeserved and contrary to law--but they also remembered that they were in no way terrified or deterred either by these present tokens of past suffering, or by the storm of persecution which threatened their speedy repetition, from preaching the gospel boldly.]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv3, 5 was not from error, nor from impurity, nor from…
was not from error, nor from impurity, nor from deceit
"was truthful, pure, and honest"
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approved by God to be trusted
Paul was tested and proven trustworthy by God.
We speak
Paul is referring to preaching the gospel message. (See: Assumed Knowledge and Implicit Information)
who examines our hearts
The word "hearts" is a metonym for a person's desires and thoughts. AT: "who knows our desires and thoughts" (See: Metonymy)
translationWords
exhort
deceive
God
trust
good news
heart
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv2, 4, 5 2:2 Despite the dishonor and pain Paul and Silas…
2:2 Despite the dishonor and pain Paul and Silas had suffered in Philippi (Acts 16:19-40), they showed courage by preaching confidently in Thessalonica.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.