1 Thessalonians 2:4

2:4 In the ancient world, those entrusted with a public office had to be tested and approved. The Thessalonians (2:3) and God served as two witnesses to the purity of Paul’s motives.

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1Th 2:4. Δεδοκιμάσμεθα, we have been proved [approved]) Refer to this word, δοκιμάζοντι, who proveth and trieth, which presently occurs.—ἀρέσκοντες) careful to please.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Th_2:4. The contrast.

καθώς] not equivalent to because, quoniam (Flatt), but according as, or in conformity with this.

δοκιμάζειν] denotes to prove, to try, then to esteem worthy, so that it corresponds to the verb ἀξιοῦν, 2Th_1:11. Comp. Plut. Thes. 12: Ἐλθὼν οὖν ὁ Θησεὺς ἐπὶ τὸ ἄριστον οὐκ ἐδοκίμαζε φράζειν αὑτόν, ὅστις εἴη.

δεδοκιμάσμεθα denotes, accordingly, not the divine act of the purification of the human character (Moldenhauer), but the being esteemed worthy on the part of God; not, however, as a reward of human merit, or a recognition of a disposition not taken up with earthly things (Chrysostom: εἰ μὴ εἶδε παντὸς ἀπηλλαγμένους βιωτικοῦ, οὐκ ἂν ἡμᾶς εἵλετο; Theophylact: οὐκ ἂν ἐξελέξατο, εἰ μὴ ἀξίους ἐγίνωσκε); also, not as an anticipation that Paul and his associates would preach the gospel without pleasing men (Oecumenius: ὁ Θεὸς ἐδοκίμασεν ἡμᾶς μηδὲν πρὸς δόξαν λαλεῖν ἀνθρώπων μέλλοντας), but as a manifestation of the free and gracious counsel of God (Theodoret, Grotius, Pelt). The chief idea, however, is not δεδοκιμάσμεθα (so Hofmann), but πιστευθῆναι τὸ εὐαγγέλιον.

The passive form: πιστευθῆναι τὸ εὐαγγέλιον, is according to the well-known Greek idiom, of using in the passive the nominative of the person, even in verbs which in the active govern the genitive or dative. Comp. Rom_3:2; 1Co_9:17; Gal_2:7; Kühner, II. p. 34; Winer, p. 205 [E. T. 286].

οὕτως] emphatically: even in this condition, even according to this rule. It does not refer to the following ὡς (Flatt), but to the preceding καθώς, and denotes that the gospel preaching of the apostle and his associates was in correspondence with the grace and obligation imparted to them.

οὐχ ὡς κ.τ.λ.] explains and defines the whole preceding sentence: καθὼς … οὕτως λαλοῦμεν.

ἀρέσκειν] is here, on account of the concluding words ἀλλὰ τῷ Θεῷ κ.τ.λ., not to please, to find approbation, but to seek to please. For, in reference to God, the apostle, according to his whole religious views and habits of thought, could only predicate of himself an endeavour to please, but not the actual fact that he pleased Him. It would, however, be erroneous to put this meaning into the verb itself;[33] it arises only when the present or imperfect is employed, because these tenses may be used de conatu. See Pflugk, ad Eur. Hel. V. 1085; Stallb. ad Plat. Gorg. p. 185, and ad Protag. p. 46; Kühner, II. p. 67.

ὡς] may either be(1) a pure particle of comparison: not as men-pleasers, but as such who seek to please God; or (2) may mark the condition: not as such who, etc.; or lastly, (3) may emphasize the perversity which would exist, if the apostle was accused of ἀνθρώποις ἀρέσκειν: not as if we sought to please men. In the two first cases ὡς extends over the second member of the sentence: ἀλλὰ τῷ Θεῷ κ.τ.λ., in the last only over ἀνθρώποις ἀρέσκοντες. The second meaning is to be preferred, as according to it οὐχ ὡς κ.τ.λ. corresponds best to the qualifying words expressive of the apostles mode of preaching (1Th_2:3).

τῷ δοκιμάζοντι τὰς καρδίας ἡμῶν] who proves, searches our hearts. ἡμῶν refers to the speaker. To understand it generally, with Koppe, Pelt, Koch, and Bloomfield, is indeed possible, but not to be commended, as the general form τῷ δοκιμάζοντι τὰς καρδίας, without the addition of ἡμῶν, would be expected. Comp. Rom_8:27; Rev_2:23; Psa_7:10. Moreover, Paul speaks neither here nor in 1Th_2:7 ff. of himself only, as de Wette thinks very probable in 1Th_2:3-4, but certain in 1Th_2:7, but includes his associates mentioned in 1Th_1:1. If the apostle spoke only of himself, he would not have put τὰς καρδίας ἡμῶν (1Th_2:4) and τὰς ἑαυτῶν ψυχάς (1Th_2:8), but would have written both times the singular, τὴν καρδίαν ἡμῶν and τὴν ψυχὴν ἡμῶν.

[33] So Wieseler on Gal_1:10, who, however, explains it not to seek to please, but to live to please; and after him, Hofmann and Möhler in the 3d ed. of de Wettes Commentary.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Th 2:4 . “As God, who tests our hearts, has attested our fitness to be entrusted with the gospel,” a characteristic play on the word. The definite commission of the gospel excluded any weak attempt to flatter men’s prejudices or to adapt oneself to their tastes. Hence the thought of the following verse.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

4. τῳ prefixed to θεῳ τῳ δοκιμαζοντι by אcADcGKL (Syrian witnesses), against א*BCD*P 67** (Pre-Syrian): the first τῳ due to the presence of the second. Cf. 1Th 2:15 for anarthrous θεῳ in this connexion; also 1Th 4:1, and Rom 8:8.

4. Base motives and methods were excluded, once for all, by the nature of the apostolic commission: ἀλλὰ καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι τὸ εὐαγγέλιον, κ.τ.λ. But according as we have been approved by God to be put in trust with the Good News, we thus speak—quemadmodum probati fuimus a Deo, ut crederetur nobis Evangelium, sic loquimur (Calvin). Δεδοκιμάσμεθα (in the perf. tense, of settled and resultful fact), which is echoed by δοκιμάζοντι τὰς καρδίας in the appended clause, is the decisive word: God’s approval, shown by the conferment of this lofty commission, certifies the honesty of the Apostles and supplies its standard: cf., on this latter point, 1Th 2:12, εἰς τὸ περιπατεῖν … ἀξίως, κ.τ.λ.; and 2Th 1:11. There is a play on the double sense of δοκιμάζω (based on δόκιμος—see e.g. Rom 16:10—accepted, approved, with its root in δέχομαι), which means first to assay, put to proof, as one does metal, coin, &c. (see Jer 11:20, LXX, κύριε κρίνων δίκαια, δοκιμάζων νεφροὺς καὶ καρδίας: cf. Pro 17:3; Zec 13:9, &c.; also 1Co 3:13, and 1Pe 1:7; 1Pe 2:4), then to approve on testing, as in 1Co 16:3: in the latter sense synon. with ἀξιόω, 2Th 1:11, in the former with πειράζω; see Trench’s Synon. § 74. St Paul makes a similar appeal, in the face of disparagement, to the Divine judgement respecting himself in 1Co 4:1 ff.; and again in 2Co 1:12; 2Co 1:17-23.

For πιστευθῆναι τὸ εὐαγγέλιον, cf., both as to sense and grammatical form, Gal 2:7; 1Ti 1:11 ff.: as to the fact, in St Paul’s own case, see Gal 1:12; Gal 1:15 f., Gal 2:8 f.; Act 9:15 f., Act 22:14 f., Act 26:16 ff.; Eph 3:2 ff.; 2Ti 1:11. Πιστεύομαι with nomin. of person (representing the dative after the active verb) and accus. of thing follows a sound Greek construction, occurring, for this particular verb, only in St Paul in the N.T.: add to the examples above given Rom 3:2, 1Co 9:17; consult Winer-Moulton, p. 326, Rutherford, Syntax, §201, Goodwin’s Greek Grammar, 1236. For λαλοῦμεν, see note to 1Th 2:2.

οὕτως λαλοῦμεν is defined a second time, by οὐχ ὡς ἀνθρώποις ἀρέσκοντες ἀλλὰ θεῷ κ.τ.λ., not as (though we were) pleasing men, but (as pleasing) God who tries our hearts. The sentence “doubles back on itself” in true Pauline fashion (cf. e.g. Col 1:5 b, 6), the ὡς clause putting over again, in another light, what the καθώς clause had asserted. Those who serve human masters “speak” in a manner calculated to “please” them; the Apostles preach in a spirit accordant with their responsibility to God, whom they felt to be ever “trying” their “hearts.” “Ἀρέσκειν θεῷ can only be spoken de conatu, as in Gal 1:10” (Schmiedel): for this idiom of the pres. and impf. tenses, see Kühner2, ii. § 382. 6, Rutherford, Syntax, § 210, Goodwin’s Greek Grammar, 1255. For “pleasing God,” cf. 1Th 2:15, 1Th 4:1; Rom 8:8; 1Co 7:32: for “men,” Eph 6:6—and in a good sense, 1Co 10:33; Rom 15:1 ff.

For δοκιμάζω, see note on p. 37; the phrase comes from Jer 11:20. τὰς καρδίας, plural (cf. 1Th 3:13; 2Th 2:17; 2Th 3:5), shows that St Paul carries his companions with him in all he writes (τὴν καρδίαν would have suited the conventional pluralis auctoris); see note on the Address (1Th 1:1), and Lightfoot’s note ad hoc. “The heart” in Scripture is not the seat of mere emotion, as when in modern usage it is opposed to “the head,” but of “the inner man” comprehensively (see Eph 3:16 f.); it is the centre and meeting-point of the soul’s movements. There the real self is found, which God sees (see Act 1:24; 1Sa 16:7; Mar 7:21, &c.)—hence contrasted with “the mouth” or “lips” or “body” (Rom 10:10; Mat 15:8; Pro 16:23; Heb 10:22, &c.).

1Th 2:5-8 contain a third apologetic denial, introduced by γάρ, and stated once more in the οὐκ … ἀλλά form of contradiction. The negative half consists of three members, as in 1Th 2:3, but is more extended; these are distinguished by οὔτε, not οὐδέ as before, since they are more closely kindred.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Seeing there is this difference between the judgments of God and the judgments of men, that when men choose, they respect the qualities of those things which stand before them, but God findeth the reason of his counsel only in himself, it followeth, that seeing we are not able to think a good thought, that whomsoever he first chooseth to those holy callings, he maketh them able, and doth not find them able. And therefore in that we are allowed of God, it hangeth upon his mercy.

To approve his conscience to God, being free from all flattery and covetousness.

Which liketh and alloweth them.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

as--according as; even as.

allowed--Greek, "We have been approved on trial," "deemed fit." This word corresponds to "God which trieth our hearts" below. This approval as to sincerity depends solely on the grace and mercy of God (Act 9:15; Co1 7:25; Co2 3:5; Ti1 1:11-12).

not as pleasing--not as persons who seek to please men; characteristic of false teachers (Gal 1:10).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 4. But as we were allowed of God] καθως δεδοκιμασμεθα. As we were accounted worthy to be put in trust-as God put confidence in us, and sent us on his most especial message to mankind, even so we speak, keeping the dignity of our high calling continually in view; and, acting as in the sight of God, we speak not to please or flatter men, though our doctrine is the most consolatory that can be conceived, but to please that God who searcheth the heart, and before whom all our motives are constantly without a veil.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

4 As we have been approved. He goes even a step higher, for he appeals to God as the Author of his apostleship, and he reasons in this manner: “God, when he assigned me this office, bore witness to me as a faithful servant; there is no reason, therefore, why men should have doubts as to my fidelity, which they know to have been approved of by God. Paul, however, does not glory in having been approved of, as though he were such of himself; for he does not dispute here as to what he had by nature, nor does he place his own power in collision with the grace of God, but simply says that the Gospel had been committed to him as a faithful and approved servant. Now, God approves of those whom he has formed for himself according to his own pleasure.

Not as pleasing men. What is meant by pleasing men has been explained in the Epistle to the Galatians, (Galatians 1:10) and this passage, also, shews it admirably. For Paul contrasts pleasing men, and pleasing God, as things that are opposed to each other. Farther, when he says — God, who trieth our hearts, he intimates, that those who endeavor to obtain the favor of men, are not influenced by an upright conscience, and do nothing from the heart. Let us know, therefore, that true ministers of the gospel ought to make it their aim to devote to God their endeavors, and to do it from the heart, not from any outward regard to the world, but because conscience tells them that it is right and proper. Thus it will be secured that they will not make it their aim to please men, that is, that they will not act under the influence of ambition, with a view to the favor of men.

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.

(4) Were allowed.—Rather, have been, and in 1Th_2:3 is, not “was.” St. Paul is arguing from his habitual practice. “But we speak after the manner of men who remember that God Himself has tried them, and has been satisfied to entrust the gospel to them, making it our business to please, not men, but God who thus tries our hearts” (1Co_4:1-2). The word translated “allowed” implies examining and approving (as in Luk_14:19; 1Ti_3:10; 1Pe_1:7; 1Jn_4:1), and is repeated emphatically (trans lated “trieth”): “being examined and approved by God, we study to please Him who constantly examines and approves us, not to court those to whom we are sent.” St. Paul expresses here, as elsewhere, a total disregard of men’s opinions about him (1Co_4:3; Gal_1:10).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. but as we were allowed of God to be put in trust with the gospel, even so we speak] Again the A.V. misses the force of the Greek perfect: better, as we have been approved by God to be entrusted. “Allow” in older English bears the stronger sense of accept, approve (comp. Rom_14:22), but even so falls short of the meaning of St Paul. His word is the same that is rendered in the last clause of the verse as trieth (R. V., proveth); it includes both proving and approving, it is approving on trial, or testing: comp. ch. 1Th_5:21 (same Greek verb, “Prove all things); and 1Co_3:13, “The fire will prove each man’s work.” The Apostle had been tested for his work, and tested by it; God had made proof of him as a minister of Christ, and he was shown to be worthy of his trust: tried, then trusted (comp. 1Ti_1:12). “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 (1Th_2:3). On Paul’s trust, read 1Ti_1:12-17 and Act_9:15-16 : “He is a chosen vessel unto Me.”

so we speak] under the sense of this solemn trust, with the sincerity and self-abnegation that our charge demands.

not as pleasing men, but God, which trieth our hearts] R. V., proveth (see previous note): more precisely, pleasing God—Him who proves our hearts. This last is an O.T. expression, a standing attribute of God: see Psa_17:3, Jer_11:20, &c.; also Act_1:24, “Thou, Lord, which knowest the hearts of all.” “Unto whom all hearts be open, all desires known, and from whom no secrets are hid” (Book of Common Prayer).

The “heart,” in the language of the Bible, is not the seat of the feelings alone; it is “the inner man,” the real self, the centre and meeting-point of all our thoughts, feelings, and resolves. It is there that God proves us: “The Lord looketh upon the heart.” No impure motive or crafty expedient, such as might deceive men, escapes Him. The sense of this continual and omniscient scrutiny makes any kind of dishonesty impossible to the Apostle. Read 1Co_4:1-5; 2Co_5:9-12 : “He that judgeth me is the Lord.”

It is God’s gospel that Paul and Silas have to preach; God had trusted them with it, and given them strength and courage to proclaim it (1Th_2:2); to God’s approval, therefore, they must look, and to that alone. “Men,” such as the magistrates of Philippi and the populace of Thessalonica, would be pleased only if the messengers of Christ were silenced. So the authorities of Jerusalem “charged Peter and John not to speak at all nor teach in the name of Jesus;” but they answered: “If it be right in the sight of God to hearken unto you rather than unto God, judge ye” (Act_4:18-19). This sense of the sovereignty of God gives religion its invincible power; it is the conviction that makes martyrs. It is finely expressed in the Antigone of Sophocles (ll. 450–460), where the heroine replies to the tyrant Creon:

“Nor could I think thine edict of such might,

That one who is mortal thus should overrule

The infallible, unwritten laws of heaven.”

St Paul tells us elsewhere, and by way of example, that he “pleased all in all things for their good, unto edification” (1Co_10:33; Rom_15:2). To please men in that which displeases God, is to injure them: “If (in such circumstances) I pleased men, I should not be Christ’s slave” (Gal_1:10). That is, to be the slave of public opinion,—often an ignorant, sometimes an unprincipled master.

1Th_2:3-4 are then a general disclaimer of unworthy motives on the part of the missionaries. Their bold testimony at Thessalonica (1Th_2:1-2) was due to two things—their sincerity of heart, and their loyalty to God. Now we resume the account of the Apostle’s relations to the Thessalonians, confirming these professions:—

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.

But as we were allowed of God,.... Or, "approved of God"; not that there were any previous fitness and worthiness in them to be ministers of the word; but such was the good will and pleasure of God, that he from all eternity chose and appointed them to this work; and in his own time by his grace called them to it, and by his gifts qualified them for it, who otherwise were unworthy of it, and insufficient for it:

to be put in trust with the Gospel; which is of great worth and value, a rich treasure, and of the last importance; which to be trusted with is a very great honour; and the discharge of such a trust requires great faithfulness, and which the apostles had:

even so we speak; the Gospel as delivered to them, both as to matter and manner; neither taking from it nor adding to it, nor mixing it with anything of their own, nor disguising it with any artifice:

not as pleasing men; to gain favour and affection, esteem, applause, and honour from them; to escape reproach and persecution, and obtain worldly advantages by dropping, concealing, or blending of truths to make them more agreeable to the taste of natural men:

but God, which trieth our hearts; studying to approve themselves to God, whose Gospel was committed to them, from whom they received gifts to preach it, and to whom they were accountable for all; and who being the searcher of the hearts, and the trier of the reins of the children of men, knows the intentions and designs of men, and the springs of all actions; and sees through all artifices, and from whom nothing can be hidden, and who will, in his own time, bring to light the hidden things of darkness; under a sense of which faithful ministers act, as of sincerity, and as in the sight of an omniscient God.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.

Ver. 4. But as we were allowed] Enabled and counted faithful, 1Ti 1:12.

Not as pleasing men] {See Trapp on "Gal 1:10"} Men be they pleased or displeased, God must not be displeased.

But God] Who looketh upon displeasing service as a double dishonour.

Which trieth our hearts] And so knoweth our aims, Quicquid igitur agas, propter Deum agas. Propter te, Deum agas, propter te, as he cried. It stands me upon, saith one, to see, that though my work be but mean, yet it may be clean; though not fine, yet not foul, soiled and slubbered with the slur of a rotten heart, since it is God I have to deal with. (Drus. Apophth.)

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.

But as we were allowed of God to be put in trust with the gospel - Compare 1Ti 1:11-12. Since there had been committed to us an office so high and holy, and so much demanding sincerity, fidelity, and honesty, we endeavored to act in all respects in conformity to the trust reposed in us. The gospel is a system of truth and sincerity, and we evinced the same. The gospel is concerned with great realities, and we did not resort to trick and illusion. The office of the ministry is most responsible, and we acted in view of the great account which we must render. The meaning is, that Paul had such a sense of the truth, reality, and importance of the gospel, and of his responsibility, as effectually to keep him from anything like craft or cunning in preaching it. An effectual restrainer from mere management and trick will always be found in a deep conviction of the truth and importance of religion. Artifice and cunning are the usual accompaniments of a bad cause - and, when adopted by a minister of the gospel, will usually, when detected, leave the impression that he feels that he is engaged in such a cause. If an object cannot be secured by sincerity and straight-forward dealing, it is not desirable that it should be secured at all.

Even so we speak - In accordance with the nature of the gospel; with the truth and sincerity which such a cause demands.

Not as pleasing men - Not in the manner of impostors, who make it their object to please people. The meaning of the apostle is, that he did not aim to teach such doctrines as would flatter people; as would win their applause; or as would gratify their passions or their fancy. We are not to suppose that he desired to offend people; or that he regarded their esteem as of no value; or that he was indifferent whether they were pleased or displeased; but that it was not the direct object of his preaching to please them. It was to declare the truth, and to obtain the approbation of God whatever people might think of it; see the notes on Gal 1:10.

Which trieth our hearts - It is often said to be an attribute of God that he tries or searches the hearts of people; 1Ch 28:9; 1Ch 29:17; Jer 11:20; Jer 17:10; Psa 11:4; Rom 8:27. The meaning here is, that the apostle had a deep conviction of the truth that God knew all his motives, and that all would be revealed in the last day.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

As we were approved of and chosen by God to announce his gospel, we have tried to correspond with his designs; and we speak in a spirit of disinterestedness, not to please men, but God. Being chosen by God, it is to him we must render an account. Have we spoken to you in words of flattery? Have we disguised the gospel truth, or concealed its austerity? Have we made piety a cloak for avarice? &c. (Calmet)

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).

But as we were allowed of God to be put in trust with the gospel: this verse gives the reasons of what the apostle spake in the former about his sincerity. The one is taken from his trust; God intrusted him with the gospel, to preserve it from corruption by error, therefore his exhortation or doctrine was not of error or deceit, but he preached the gospel in simplicity and purity; he did not, he durst not, adulterate or corrupt it, for it was committed to his trust; as he calls the gospel his trust, 1Ti 1:11. And the sense of this great trust kept him also from uncleanness and guile in the discharge of his ministry. And he had this trust by God’s appointment or approbation, God approved of him for this trust, and that upon knowledge and judgment, as the word signifies, δεδοκιμασμεθα, and as he speaks, 1Ti 1:12, he judged me faithful, putting me into the ministry. Not so before his conversion, being a persecutor, blasphemer, & c.; but God fitted him by extraordinary revelations, gifts, graces, and made him faithful, and then put him into the ministry, and intrusted him with the gospel. And because he speaks in the plural number,

we were allowed of God, & c., therefore Silvanus and Timotheus, yea, and other apostles and ministers, are to be understood as comprehended with him in this trust.

Even so we speak; that is, as men thus approved of by God, and intrusted with the gospel, that we may faithfully discharge our trust, and be able to give a good account of it, as stewards of their trust, 1Co 4:1,2.

Not as pleasing men, but God, which trieth our hearts: this is another reason of their faithfulness and integrity, mentioned in the foregoing verse, which was the sense of God’s omniscience, knowing and trying their hearts. Trying imports more than mere knowing, it is a knowledge upon search and proof, as gold and silver are known by the touchstone. And though God trieth the hearts of all men, yet especially such as are intrusted with the gospel. Or these last words may have a more immediate reference to the foregoing; we speak not as pleasing men, because we know God trieth our hearts. And this confirms what he said before concerning his exhortation, that it was not of deceit, uncleanness, or guile. If it had, he would have so preached as to please men; the opinions, the lusts, the practices of men. In some cases the apostle did seek to please men, 1Co 10:33, even as I please all men in all things. But he pleased not men when it stood in competition with his pleasing God; we speak, not as pleasing men, but God. Otherwise the rule takes place with all, Rom 15:2; Let every one of us please his neighbour for his good to edification. Ministers of the gospel are Christ’s servants by office, and, as servants, they are to please their own Master. If I pleased men, saith Paul, I should not be the servant of Christ, Gal 1:10. And this made the apostle have regard not only to his doctrine and outward conversation, but the inward aim and intentions of his heart, as knowing God tried his heart. And expecting the reward of his labours more from God than men, he therefore sought to please God rather than men, and approve his heart unto him. And herein he reflects upon those false apostles that sought to please men, preached up the law of Moses to please the Jews; or others, that preached and abused the doctrine of the gospel to gratify the lusts of men.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4. God… gospel—His announcement was traceable to no mythology, but to God himself. And as in trust from the absolutely pure, we were pure above all mere human purity.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But; in contrast. As; according as. We were allowed. The old English for "approved." Of God. The word rendered "allowed" signifies tried, tested as gold is tested in the fire, and hence also the result of that trial, "approved." As we were esteemed worthy to be put in trust with the gospel; entrusted with its publication. Even so; in this condition of approval and trust. We speak, not as pleasing men, but God, that trieth. The same verb that is rendered "allowed" in the first part of the verse; hence "proverb," or "approveth." Our hearts. Not a general statement, "God who is the Discerner of the heart;" but "our hearts," namely, of us, the publishers of the gospel Paul and Silas and Timothy; thus appealing to God, as the infallible Judge of their sincerity.

Entrusted with the gospel.

I THE GOSPEL IS A TRUST.

1. The gospel is of great value. If property is put in trust it is presumably valuable. We carefully guard what we prize highly. God"s message of reconciliation is a charter of liberty, a covenant of grace, a promissory note of future blessings.

2. The gospel needs to be guarded and administered. It is in danger of being lost, forgotten, perverted, and corrupted. Trustees are required in order to preserve it in its integrity and to give it forth to those who need it.

3. The gospel is entrusted to men. There are those who are put in trust with the gospel. Men are to trust God; God also trusts men. He confides in the honor and devotion of his people. As the steward is entrusted with his master"s estate, the servant of God receives a trust of the rich treasures of the gospel. The treasure is committed to earthen vessels. Thus does God honor his children and use them for his good purposes.

II THE TRUSTEES OF THE GOSPEL ARE CHOSEN AND APPROVED OF GOD. God called the prophets, and Christ called the apostles. Every true Christian minister is called of God. The Church is God"s chosen company of trustees of the gospel. Christian nations are providentially appointed for its custodianship. Certain qualifications are required in the trustees, in order that they may be approved of God.

1. They must hold the truth themselves. "Not of error" (ver. 3). The first requisites are an understanding of and a belief in the gospel.

2. They must live in accordance with the truth. "Nor of uncleanness." The trustee of the holy gospel must be a regenerate man. Otherwise his conduct will damage the gospel which he holds.

3. They must be honest in the discharge of the trust. "Nor in guile." No self-seeking, double-dealing, or men-pleasing can be permitted in the trustees of the gospel. They must be sincerely devoted to the truth that is entrusted to them.

III THE TRUSTEESHIP OF THE GOSPEL IMPOSES IMPORTANT DUTIES.

1. The gospel must be preserved in its integrity. The trustees are not permitted to tamper with the trust. We have no right to add to or to detract from the gospel as it is given to us in the New Testament. It is a matter of honor that one who holds office in a Christian Church should net avail himself of the advantages of his position to advance private views which in

2. any way militate against what is contained in the gospel charter on which the Church is founded. The New Testament is a trust-deed, and its provisions must be studiously observed, or the trusteeship implied by any active work in the Church must be resigned. Any other course is dishonest.

3. The trust of the gospel must be discharged for the benefit of those for whom it is designed. The trustees must study the interests of the beneficiaries. Trustees of the gospel are teachers of the gospel. This truth of God is not to be wrapped up in a napkin, but made use of for the good of mankind. The Jews were entrusted with the oracles of God that ultimately the Gentiles might receive those oracles from their hands. The Church is entrusted with the gospel that she may convey it to the world. The trust of the gospel carries with it the obligation of undertaking missionary enterprises.

1. The trust of the gospel must be discharged to the approval of God. It is his trust. He will call the stewards to account. Their aim, therefore, must be, not to please men, but "God which proveth our hearts. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

but even as we have been approved of God to be intrusted with the gospel, so we speak; not as pleasing men, but God who proveth our hearts . [Instead of preaching the old falsehoods which had so long pleased the wicked of Thessalonica, Paul had come as a trustee of God commissioned to preach the gospel, and he had preached it realizing his accountability as to the trust imposed upon him.]

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.

4. So we speak. God had given them the gospel as a trust. They were “stewards of the mysteries of God.” They spoke as those faithful to a trust, seeking to please God instead of men.

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.

4.] Reasons why he ἐπαῤῥησιάσατο λαλῆσαι … ἐν πολλῷ ἄγῶνι:—viz. the true and single-minded character of his ministry, and his duty to God as the steward of the Gospel.

4.] καθώς, according as, in proportion as.

δεδοκιμ.] see reff.,—we have been approved,—thought fit: cf. πιστὸν ἡγήσατο, 1Ti 1:12. Lünem. cites Plut. Thes. 12: ἐλθὼν οὖν ὁ Θησεὺς ἐπὶ τὸ ἄριστον, οὐκ ἐδοκίμαζε φράζειν αὐτὸν ὅστις εἴη. We must not introduce any ascertained fitness of them in themselves into the idea (οὐκ ἂν ἐξελέξατο, εἰ μὴ ἀξίους ἐγίνωσκε Thl.: so Chr., Œc., Olsh.): it is only the free choice of God which is spoken of. On πιστευθ. τὸ εὐαγγ. see reff., and Winer, edn. 6, § 32. 5.

οὕτως answers not to the following ὡς, but to the preceding καθώς, and is emphatic—‘even so.’

ἀρέσκοντες, in the strict sense of the present tense,—going about to please,—striving to please.

ὡς belongs to the whole sentence, not merely to ἀνθρ. ἀρέσκ. (as Lün.): for in that case the second member would involve almost too harsh an ellipsis.

ἡμῶν, of us,—not said generally, of all men: but of us, Paul and Silvanus and Timotheus. As Lünem. justly observes against De W., τὰς καρδίας here and τὰς ἑαυτ. ψυχάς below, are conclusive against imagining that St. Paul in this place is speaking of himself alone. Yet Conyb. renders it, ‘my heart,’ and τὰς ἑ. ψ., ‘my own life.’

5 ff.] Proofs again of the assertions of vv. 3, 4. For neither did we become conversant (see reff. γενέσθαι ἔν τινι, in re quadam versari; so οἱ μὲν ἐν τούτοις τοῖς λόγοις ἦσαν, Xen. Cyr. iv. 3. 23. On the impracticability of maintaining a passive sense in the form ἐγενήθημεν, see above, on ch. 1:5) in speech of (consisting of) flattery (not ‘incurring repute of flattery,’ as Hamm., Le Clerc, Michael., al. (similarly as to meaning, Pelt), which would be irrelevant, as he is not speaking of what others thought of their ministry, but of their own behaviour in it. On κολακ. Lün. quotes Theophrastus, Charr. 2,—τὴν δὲ κολακείαν ὑπολάβοι ἄν τις ὁμιλίαν αἰσχρὰν εἶναι, συμφέρουσαν δὲ τῷ κολακεύοντι,—and Ellic. remarks, “It seems more specifically to illustrate the ἐν δόλῳ of ver. 3, and forms a natural transition to the next words, the essence of κολακεία being self-interest: ὁ δὲ ὅπως ὠφέλειά τις αὐτῷ γίγνηται εἰς χρήματα καὶ ὅσα διἀ χρημάτων, κόλαξ. Aristot. Eth. Nic. iv. 12 ad fin.”) as ye know, nor (ἐγενήθημεν) in pretext (employed in that which was meant to be a pretext, not ‘in occasione avaritiæ,’ as vulg. and Le Clerc; nor is πρόφασις ‘species,’ as Wolf) of (serving to conceal) avarice; God is witness (τῆς μὲν κολακείας αὐτοὺς ἐκάλεσε μάρτυρας, δῆλα γὰρ τοῖς ἀκούουσι τῶν κολάκων τὰ ῥήματα· τῆς δὲ πλεονεξίας οὐκέτι αὐτούς, ἀλλὰ τὸν τῶν ὅλων ἐπόπτην. Thdrt., and similarly Chrys. But perhaps it is simpler, seeing that no ὑμεῖς is expressed with οἴδατε, to refer θεὸς μάρ. to the whole).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

4. With ἀλλα (as v. 2), the origin and purpose of the λαλεῖ are positively affirmed. λαλοῦμε “we are wont to speak” resumes ἡ παράκλησις ἡμω (v. 3) and λαλῆσα (v. 2). As already noted, the points made in v. 3 are reckoned with: The gospel is of God, hence they are not deluded; they were commissioned to preach, hence their character is not unclean; they are pleasing not men but God, hence their appeal is not meant to deceive.

On the correlation καθὼ … οὓτω 2Co 1:5, 2Co 8:6, 2Co 10:7, etc.; on οὐχὡ … ἀλλα “not as such who … but as such who,” cf. Col 3:22.—Like Apelles (Rom 16:10), they are δόκιμοι ἐν Χριστῷ their λαλεῖ is ἐν τῷ θεῷ not ἐν δόλῳ—ἀρέσκοντε (Gal 1:10) indicates action going on; on the Pauline ἀρέσκειν θεῷ (2:15, 4:1, Rom 8:8; 1Co 7:32), cf. Num 23:27, Psa 68:32; on ἀρέσκειν ἀνθρώποι, cf. Gal 1:10; on ἀνθρωπάρεσκο (Col 3:22 = Eph 6:6), cf. Psa 52:6.—On ου (Gal 4:8, Php 3:3) with participle instead of μη (v. 15), see BMT 485.—δοκιμάζει=“prove,” “test” (of metals Sir. 2:6, 34:25), as in Rom 1:28, Sir. 39:34; on the perfect “approve after test,” cf. Sir. 42:8, 2 Mal 4:3.

τῷ δοκιμάζοντι τὰς καπδίας ἡμῶ. As the motive is in question, Paul refers to God as one who sounds the depths of the hearts, the inner life (Mar 7:21). ἡμῶ refers to Paul and his associates (contrast ὑμῶ 3:13, II 2:17, 3:5).

In Psalms and Jeremiah, δοκιμάζει of God’s testing is frequent (cf. also Sap. 3:6); e. g. Jer 12:3 καί σύ, κύριε, γινώσκεις με, δεδοκίμακας τὴν καρδίαν μου ἐναντίον σο; cf. also Psa 16:3, and with the possessive omitted, Jer 11:20, Jer 17:10.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

We were allowed [δεδοκιμασμεθα] . More correctly, approved. See on 1Pe 1:7. We came and spoke to you as tested men.

Pleasing [αρεσκοντες] . As being those who seek to please. Comp. Gal 1:10, and ajnqrwpareskoi man - pleasers, Eph 6:6; Col 3:22. Comp. LXX, Psa 52:5 : "God hath scattered the bones of men - pleasers." The fourth Psalm of Solomon is entitled : Against the men - pleasers [ανθρωπαρεσκοις] .

Who proveth [δοκιμαζοντι] . Word - play with dedokimasmeqa we were approved.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.