1 Thessalonians 2:3

For our exhortation was not of deceit, nor of uncleanness, nor in guile:

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(3) “The reason that we were able to endure so much was our consciousness of the sincerity and purity of our attention.”

Exhortation.—Exhortation is an attempt to make men take a particular line of action. “Our efforts to get men to act as we wish,” St. Paul says, “do not spring from a desire to dupe them,” etc. It is a question whether “of deceit” is the right rendering, or “of error,” “all a mistake.” If the latter, the argument would be that of Paley’s Evidences, i.e., to deduce the truth of the revelation from the sufferings of its prophets. But the points raised in contrast, in 1Thessalonians 2:4-12, seem to preclude this meaning, which would be more likely to introduce some substantiation of the gospel truths, as in 2Peter 1:16.

Of uncleanness.—It is possible that the word only means “with impure (or covetous) motives;” but it probably refers to the subtle forms of temptation which often accompany spiritual work. See, for example, the Greek of 1Timothy 1:5; also 5:1, 2; 2Timothy 3:4-7.

In guile.—The preposition is changed;” nor yet by the use of tricks;” Not only were their motives sincere and pure, but their manner of dealing straightforward.

Benson Commentary

1 Thessalonians 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 1 Thessalonians 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, (1 Thessalonians 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, (Romans 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 1 Corinthians 9:6-14; 1 Timothy 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 Acts 18:3.

Matthew Henry's Concise Commentary

2:1-6 The apostle had no wordly design in his preaching. Suffering in a good cause should sharpen holy resolution. The gospel of Christ at first met with much opposition; and it was preached with contention, with striving in preaching, and against opposition. And as the matter of the apostle's exhortation was true and pure, the manner of his speaking was without guile. The gospel of Christ is designed for mortifying corrupt affections, and that men may be brought under the power of faith. This is the great motive to sincerity, to consider that God not only sees all we do, but knows our thoughts afar off, and searches the heart. And it is from this God who trieth our hearts, that we must receive our reward. The evidences of the apostle's sincerity were, that he avoided flattery and covetousness. He avoided ambition and vain-glory.

Barnes' Notes on the Bible

For our exhortation - That is, the exhortation to embrace the gospel. The word seems to be used here so as to include preaching in general. The sense is, that the means which they used to induce them to become Christians were not such as to delude them.

Was not of deceit - Was not founded on sophistry. The apostle means to say, that the Thessalonians knew that his manner of preaching was not such as was adopted by the advocates of error.

Nor of uncleanness - Not such as to lead to an impure life. It was such as to lead to holiness and purity. The apostle appeals to what they knew to be the tendency of his doctrine as an evidence that it was true. Most of the teaching of the pagan philosophers led to a life of licentiousness and corruption. The tendency of the gospel was just the reverse.Nor in guile - Not by the arts of deceit. There was no craftiness or trick, such as could not bear a severe scrutiny. No point was carried by art, cunning, or stratagem. Everything was done on the most honorable and fair principles. It is much when a man can say that he has never endeavored to accomplish anything by mere trick, craft, or cunning. Sagacity and shrewdness are always allowable in ministers as well as others; trick and cunning never. Yet stratagem often takes the place of sagacity, and trick is often miscalled shrewdness. Guile, craft, cunning. imply deception, and can never be reconciled with that entire honesty which a minister of the gospel, and all other Christians, ought to possess; see notes on 2 Corinthians 12:16; compare Psalm 32:2; Psalm 34:13; John 1:47; 1 Peter 2:1, 1 Peter 2:22; Revelation 14:5.

Jamieson-Fausset-Brown Bible Commentary

3. For—The ground of his "boldness" (1Th 2:2), his freedom from all "deceit, uncleanness, and guile"; guile, before God, deceit (Greek, "imposture"), towards men (compare 2Co 1:12; 2:17; Eph 4:14); uncleanness, in relation to one's self (impure motives of carnal self-gratification in gain, 1Th 2:5), or lust; such as actuated false teachers of the Gentiles (Php 1:16; 2Pe 2:10, 14; Jude 8; Re 2:14, 15). So Simon Magus and Cerinthus taught [Estius].

exhortation—The Greek means "consolation" as well as "exhortation." The same Gospel which exhorts comforts. Its first lesson to each is that of peace in believing amidst outward and inward sorrows. It comforts them that mourn (compare 1Th 2:11; Isa 61:2, 3; 2Co 1:3, 4).

of—springing from—having its source in—deceit, &c.

Matthew Poole's Commentary

Our exhortation; whereby he means either the whole gospel he preached, by a synecdoche, or particularly that which is hortatory; what was first taught doctrinally was followed with exhortations to faith and practice. The decrees of the council at Jerusalem are called an exhortation, Acts 15:31; when Paul, and others with him, were desired to preach in the synagogue, the rulers said: If ye have any word of exhortation for the people, say on, Acts 13:15; but taken more strictly, Romans 12:8, in a distinction from prophecy and teaching.

Was not of deceit; this refers either to the doctrine taught by them; it was true, not fallacious, not a devised fable, and did not issue out of any error of judgment; and so the apostle gives a reason why they were so bold in preaching it, because they knew it was all truth. Or to their sincerity in preaching; We did not use any impostures, we designed not to seduce men, as the false apostles did, but we really sought your conversion and salvation.

Nor of uncleanness; ez akayarsiav. If this refers to the doctrine preached, it denotes the purity of it, which did not tend to gratify the flesh, as that of the Nicolaitanes and Libertines, &c. If we refer it to the manner of their preaching, it denotes the purity of their hearts; they were not acted by any impure lusts in their preaching, as covetousness, pride, or vain-glory. Nor in guile; this seems to be mentioned before, and therefore some expositors refer the two former expressions to the matter that they taught, and this only to the manner, which is most probable. They had no cunning designs upon them, to make merchandise of them, as the false apostles did; but approve their hearts to God, and make themselves manifest to every man’s conscience in the sight of God. And the apostle allegeth all this as a further reason of his boldness in preaching, for sincerity breeds boldness; or as some cause also of his great success, for uprightness is usually attended with a blessing; or as an argument to these Thessalonians to continue their affection to him, and to abide in the doctrine preached to them, for suspicion of insincerity in the preacher hinders the efficacy of the word upon the people.

Gill's Exposition of the Entire Bible

For our exhortation,.... Or "consolation"; for the ministry of the Gospel, which is here meant, consists of doctrines full of comfort to distressed minds, such as free justification by the righteousness of Christ, full pardon by his blood, and complete satisfaction by his sacrifice; as well as of exhortations to the exercise of grace and discharge of duty: and this was

not of deceit; or "error", was not "fallacious", as the Ethiopic version renders it; it consisted of nothing but truth, it was the word of truth, and the truth as it is in Jesus; nor did it proceed from any intention to deceive and impose on persons; it was no imposture:

nor of uncleanness; it did not spring from any impure affection for any sin, for popular applause, or worldly interest; nor did the ministers of it connive at uncleanness in others, or practise it themselves, as did the false teachers; but bore their testimony against it, both by word and example, and taught no doctrine that encouraged to it; but, on the contrary, the doctrine which is according to godliness, and which teaches men to deny ungodliness and worldly lusts:

nor in guile; as there was no deceitful design in the ministry of the word, nor anything impure and immoral in the matter of it; so there was no artifice used in the dispensing of it; it was plain and simple, without any colour and guile, without the hidden things of dishonesty, without craftiness and handling the word deceitfully; and this is a reason why the apostles preached it with so much freedom and boldness, because there was nothing false, impure, or artful in it.

Geneva Study Bible

{3} For our exhortation was not of deceit, nor of {b} uncleanness, nor in guile:

(3) To teach pure doctrine faithfully and with a pure heart.

(b) By any wicked and evil type of dealing.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

1 Thessalonians 2:3-4 explain what enables and obliges the apostle to preach the gospel in sufferings and trials. The objective and subjective truth of his preaching enables him, and the apostolic call with which God had entrusted him obliges him. γάρ, 1 Thessalonians 2:3, accordingly does not refer to τὸ εὐαγγέλιον τοῦ Θεοῦ (Moldenhauer, Flatt), nor to ἐπαῤῥησιασάμεθα (Olshausen, de Wette, Koch), but to λαλῆσαι ἐν πολλῷ ἀγῶνι.

ἡ γὰρ παράκλησις ἡμῶν οὐκ ἐκ πλάνης κ.τ.λ. sc. ἐστίν, not ἦν (Bloomfield), for Paul establishes (1 Thessalonians 2:3-4) the manner of his entrance in Thessalonica (as the present λαλοῦμεν proves) by qualities which were habitual to him; and not until 1 Thessalonians 2:5 does he return to the special manifestation of those general qualities during his residence in Thessalonica.

παράκλησις] denotes exhortation, address. The meaning of this word is modified according to the different circumstances of those to whom the address is directed. If the address is made to a sufferer or mourner, then it is naturally consolatory, and παράκλησις denotes comfort, consolation; but if it is directed to a moral or intellectual want, then παράκλησις is to be translated exhortation, admonition. Now the first evangelical preaching naturally consists in exhortation and admonition,—namely, in a demand to put away their sins, and to lay hold on the salvation offered by God through the mission of His Son (comp. 2 Corinthians 5:20). Accordingly, παράκλησις might be used to denote the preaching of the gospel generally. So here, where to adhere to the meaning consolatio, with Zwingli, would be unsuitable. Yet it is erroneous to replace παράκλησις with διδαχή (Chrysostom, Oecumenius, Theophylact, de Wette) or with διδασκαλία (Theodoret); for, according to the above, more is contained in παράκλησις than in these ideas. Pelt explains παράκλησις erroneously by docendi ratio. But παράκλησις, understood as an exhortative address, or as the preaching of the gospel, may be taken either in an objective or subjective meaning: in the first case, it denotes the contents or subject of the preaching; in the second case, the preaching itself. The latter meaning is to be preferred on account of 1 Thessalonians 2:4.

The παράκλησις of the apostle and his assistants had its origin not ἐκ πλάνης. πλάνη, error, is used in a transitive and intransitive sense. In the former case it denotes deceitfulness (Matthew 27:64) or seduction (Ephesians 4:14); in the latter, which is the more usual meaning, delusion. In both cases πλάνη is the contrast of ἀλήθεια (1 John 4:6): in the former case, of ἀλήθεια in a subjective sense, truthfulness; in the latter, of ἀλήθεια in an objective sense, truth (thus in Romans 1:27, where πλάνη refers to the idolatrous perversion of Monotheistic worship). Also, here πλάνη (on account of the succeeding ἐν δόλῳ) is best rendered not impostura (Erasmus, Calvin, Hemming, Estius, Beza, Turretin) or seducendi studium (Vorstius, Grotius, Baumgarten-Crusius), but delusion. Accordingly the sense is: the apostle and his associates avoided not sufferings and trials in the preaching of the gospel, because their preaching rested not on a fiction, a whim, a dream, a delusion,—consequently it had not such as these for its object and contents; but it is founded on reality,—that is to say, it has divine truth as its source.

οὐδὲ ἐξ ἀκαθαρσίας] a second reason different from the first, and heightening it. Paul turns from the objective side of the origin of his preaching to its subjective side,—that is, to the motive which lay at the foundation of the gospel preaching of himself and his assistants. This motive is not ἀκαθαρσία (see Tittmann, de synonym. in N. T. I. p. 150 f.), uncleanness, i.e. impurity of sentiment, as would be the case were the apostle to preach the gospel from covetousness, vanity, or similar reasons.

οὐδὲ ἐν δόλῳ] nor also (does it consist or realize itself) in guile or deceit (contrast to εἰλικρίνεια, 2 Corinthians 2:17); a new emphasis, as it was something still worse, if not only an impure purpose lay at the foundation of a transaction, but also reprehensible means (e.g. κολακεία, 1 Thessalonians 2:5) were employed for the attainment of that purpose.

Expositor's Greek Testament

1 Thessalonians 2:3. γάρ: Our mission (whatever that of others may be) is not the outcome of self-seeking, otherwise it would readily be checked by such untoward circumstances. Our confidence is in God, not in ourselves; our work is not self-appointed but a sacred trust or commission, for which we are responsible to Him (4). Hence, discouragement and hesitation are impossible. Paul argues that the very fact of their cheerful perseverance at Thessalonica, after their bad treatment at Philippi, points to the divine source and strength of their mission; what impelled them was simply a sense of lasting responsibility to God, upon the one hand, and an overpowering devotion to men upon the other (cf. the διʼ ὑμᾶς of 1 Thessalonians 1:5), for the gospel’s sake. Had the apostles yielded to feelings of irritation and despondency, giving up their task in Macedonia, after the troubles at Philippi, or had they conducted themselves at Thessalonica in such a way as to secure ease and profit; in either case, they would have proved their mission to be ambitious or selfish, and therefore undivine. As it was, their courage and sincerity were at once the evidence and the outcome of their divine commission.—πλάνης, “error” (cf. Armitage Robinson on Ephesians 4:14). Their preaching did not spring from some delusion or mistake. Paul was neither fool nor knave, neither deceived nor a deceiver (δόλῳ). Nor was his mission a sordid attempt (ἀκαθαρσίας) to make a good thing out of preaching, the impure motive being either to secure money (cf. πλεονεξίας 1 Thessalonians 2:5, and 1 Thessalonians 2:9), or to gain a position of importance (1 Thessalonians 2:6) and popularity. Cf. Tacit., Annal., vi, 21 (of Tiberius’ attitude to astrologers) “si uanitatis aut fraudum suspicio incesserat”. Both features were only too familiar in the contemporary conduct of wandering sophists, ἀρεταλόγοι, and thaumaturgists (e.g., Acts 13:10, and Clemen’s article in Neue Kirchl. Zeitschrift, 1896, 151 f.) whose practices would also explain the literal interpretation of ἀκ. (= sensuality). But the context favours the associations of greed (cf. Ephesians 5:3), as in the case of πλεονεξία. On the persuasiveness of sincerity in a speaker, i.e., the extent to which his effectiveness depends upon his hearers’ conviction of his own earnestness and honesty, see Aristotle’s analysis of ἠθικὴ πίστις (Rhet., ii. 1) and Isocrates’ description of εὐνοίας δύναμις (Orat., xv. 278, 279).

Cambridge Bible for Schools and Colleges

3. For our exhortation was not of deceit, nor of uncleanness, nor in guile] Read error for deceit; and supply the Greek ellipsis by is not (R. V.) rather than was not. The Apostle is setting forth the habit and spirit of his ministry: “We behaved in this fearless way at Thessalonica, for our ministry is free from all that is false and impure.” It is true men that make brave men. In 1 Thessalonians 2:5 Paul returns to his conduct at Thessalonica; 1 Thessalonians 2:3-4 speak of his general policy.

“Exhortation” hardly conveys his fall meaning,—our appeal is perhaps better; it is the practical “appeal,” or “address,” which “the gospel of God,” as the missionaries of Christ preach it everywhere, makes to its hearers. Comp. note on “comfort,” ch. 1 Thessalonians 3:2.

This appeal “is not of error” (deceit A.V., is incorrect)—not the product of illusion or deception; for it is “the gospel of God” (1 Thessalonians 2:2), “the word of the truth of the gospel” (Colossians 1:5). This was amongst Paul’s constant and uppermost convictions. The heavenly Form that met him on the road to Damascus, the Voice that said, “Depart, for I will send thee far hence unto the Gentiles,”—these were no phantasy. “I know Him whom I have believed” (2 Timothy 1:12).

As the Apostle was sure of the genuineness of his message, so he was conscious of the purity of his motives: “nor of uncleanness.” This epithet commonly denotes bodily defilement, and is a synonym for unchastity, as in ch. 1 Thessalonians 4:7, &c. But there is a “defilement of spirit” as well as “of flesh” (2 Corinthians 7:1). Self-seeking (1 Thessalonians 2:5) in the witness of truth makes his testimony corrupt. So truth and purity go together; each promotes and guards the other. Comp. 1 Peter 1:22, “Ye have purified your souls in obeying the truth.” On the other hand, the Apostle speaks of the “deceit of unrighteousness” (2 Thessalonians 2:10), and of “men corrupt in mind and bereft of truth, supposing that godliness is a way of gain” (1 Timothy 6:5).

So much for his motives: of his method St Paul will only say, “nor in guile;” as he puts it more at large in 2 Corinthians 4:2, “not walking in craftiness, nor handling the word of God deceitfully, but by the manifestation of the truth commending ourselves to every man’s conscience in the sight of God.” The servant of truth should use only the weapons of truth. “Guile” was doubtless imputed to St Paul by his slanderers in Thessalonica, as it was subsequently at Corinth: “being crafty (as they say), I caught you with guile” (2 Corinthians 12:16).

To sum up the verse: Our doctrine is true; our motives pure; and our conduct straightforward.

Bengel's Gnomen

1 Thessalonians 2:3. Γὰρ, for) for occurs again, 1 Thessalonians 2:5. There is a double reason assigned (ÆtioIogia), α, in the thesis, concerning their (his and his companions’) regular and constant practice; β, in the hypothesis, how they behaved (proceeded) among the Thessalonians, 1 Thessalonians 2:5 and the following verses; comp. with 2 Corinthians 1:12, concerning his general and special mode of proceeding towards others.—παράκλησις, exhortation) The whole preaching of the Gospel is so called, seasoned as it is with the sweetness of sufferings; see 1 Thessalonians 2:2, with which comp. 2 Corinthians 1:3, et seqq. Παράκλησις, Zuspruch, has an extensive meaning; when he rouses the slothful, it is exhortation (παράκλησις): when he applies balm to sorrow, it is comfort or consolation (παραμύθιον); comp. 1 Thessalonians 2:11, note.—οὐκ—οὐδὲ—οὔτε, not—nor—nor) He disavows evil intentions, in relation to God, himself, and others. The antithesis to this is similarly universal, in the following verse, which should be compared with 1 Thessalonians 2:10 [where see the note on the similar threefold relation].—οὐκ ἐκ πλάνης, not from [of] deceit) namely, is; comp. we speak, in the present, 1 Thessalonians 2:4.—οὐδὲ ἐξ ἀκαθαρσίας, nor from [of] uncleanness) This uncleanness is when the fruit of the flesh is sought after: comp. Php 1:16. The fruit of the flesh is somewhat subtile: Eigenheit, self-seeking (seeking one’s own honour or gain), peculiarity.[4] Concerning its antithesis, purity, see Acts 15:9.

[4] Beng., I conceive, contrasts purity, in the sense of singleness of aim for God’s glory and Christ’s, Matthew 5:8, with carnal seeking of self, the want of a pure intention, οὐχ ἀγνῶς, not purely, Php 1:16. Comp. Jam 4:8, Purify your hearts, ye double-minded.—ED

Pulpit Commentary

Verse 3. - For our exhortation. This word has a twofold signification, denoting both "exhortation" and "consolation;" when it refers to the moral conduct it denotes exhortation, but when it is an address to a sufferer it denotes consolation. In the gospel these two meanings are blended together. Was not of deceit. Not in the sense of guile, which would be tantological, but simply "error," without any direct evil intent; our gospel was not a delusion - we were not ourselves deceived. Nor of uncleanness; a word usually employed to denote sensuality, and in this sense the meaning is - We did not, like the heathen in their worship, give occasion to unclean practices: "We have corrupted no man" (2 Corinthians 7:2). The word, however, may be taken in a more general sense, as denoting impurity of disposition, impure motives: such as the impure desire of applause or of gain, to which the apostle afterwards alludes. Or of guile. As we were not ourselves deceived, so neither did we attempt to deceive others. The apostle did not adapt his religion, an. Mahomet, to suit the prejudices or passions of men; he did not employ any seductive or temporizing arts; but he boldly went in the face of the prevailing religions of the age, both of the Jews and of the Gentiles. 1 Thessalonians 2:3

Vincent's Word Studies

Exhortation (παράκλησις)

See on Luke 6:24 and see on 1 Corinthians 14:3. Exhortation or counsel is Paul's usual sense.

Of deceit (ἐκ πλάνης)

Better, of error. It may imply deceit as accompanying or causing error, but it does not occur in the sense of deceit. Our exhortation did not proceed from any false teaching which we had ourselves received. We were guided by "the spirit of truth"; See 1 John 4:6, and comp. 2 Peter 1:16.

Of uncleanness (ἐξ ἀκαθαρσίας)

Ἀκαθαρσία in Matthew 23:27 of the corruption of the sepulchre. Elsewhere in N.T. of sensual impurity. See Romans 1:24; 2 Corinthians 12:21; Ephesians 4:19. Here in the sense of impurity on the side of sordidness. In Ephesians 4:19, Paul speaks of working uncleanness (ἀκαθαρσίαν) in a spirit of selfish desire (πλεονεξία) which is the spirit of covetousness. In Ephesians 5:3, uncleanness and covetousness are closely associated. Paul means that his exhortation did not proceed from greed for gain or lust for power.

In guile (ἐν δόλῳ)

While uncleanness expresses impure purpose or motive, guile has reference to improper means; plausible but insincere methods of winning converts; suppression of the truth; "huckstering the word of God" (see on 2 Corinthians 2:17); adulterating it for purposes of gain or popularity.