1Thessalonians 2:5 For we never * came with flattering speech, as you know , nor with a pretext for greed --God is witness -- (NASB: Lockman) |
Greek: oute gar pote en logo kolakeias egenethemen, (1PAPI) kathos oidate, (2PRAI) oute en prophasei pleonexias, theos martus Amplified: For as you well know, we never resorted either to words of flattery or to any cloak to conceal greedy motives or pretexts for gain, [as] God is our witness. (Amplified Bible - Lockman) NLT: Never once did we try to win you with flattery, as you very well know. And God is our witness that we were not just pretending to be your friends so you would give us money! (NLT - Tyndale House) Phillips: No one could ever say, as again you know, that we used flattery to conceal greedy motives, and God himself is witness to our honesty. (Phillips: Touchstone) Wuest: For neither were we found using flattering discourse, even as you know assuredly, nor a pretext to cover up the desire to have more than one already has, God is witness, (Eerdmans) Young's Literal: for at no time did we come with speech of flattery, (as ye have known,) nor in a pretext for covetousness, (God is witness!) |
FOR WE NEVER CAME WITH FLATTERING SPEECH, AS YOU KNOW, NOR WITH A PRETEXT FOR GREED: oute gar pote en logo kolakeias egenethemen, (1PAPI) kathos oidate, (2PRAI) oute en prophasei pleonexias: (Job 17:5; 32:21,22; Psalms 12:2,3; Proverbs 20:19; 26:28; 28:23; Isaiah 30:10; Matthew 22:16; 2Peter 2:18) (Isaiah 56:11; Jeremiah 6:13; 8:10; Micah 3:5; Malachi 1:10; Matthew 23:14; Acts 20:33; Romans 16:18; 2Corinthians 2:17; 4:2; 7:2; 12:17; 1Timothy 3:3,8; Titus 1:7; 1Peter 5:2; 2Peter 2:3,14,15; Jude 1:11; Revelation 18:12,13)
For (1063)(gar) is a conjunction basically introducing an explanation (see term of explanation) and here extends and develops Paul's point in 1Thessalonians 2:4 (note) about speaking not to please men but God. Whenever you encounter a "for" at the beginning of a passage, pause, ponder and interrogate this term of explanation and you will many times be rewarded with insights on the passage that you had heretofore not seen (see 1Jn 2:20, 27, 1Cor 2:10-16). In the present context, Paul explains that (1) they avoided flattery, (2) they were not seeking to promote their own financial gain and (3) they were not looking for fame, honor or praise. In fact, so concerned was Paul to avoid any hint of financial self-interest that could compromise the gospel that he took an additional precaution. Dear preacher, teacher, church leader, why do you do what you do in the church of Jesus Christ? The world sees what we do but God sees why we do it! The NIV Application Commentary observes that…
Never - Literally "never (oute) at some time (pote)". Never (3777) (oute from ou = not in an absolute sense + te = even) means Neither, nor, not even, and not, also not. The missionaries never pandered to their feelings nor did they soften the demands of the gospel. They never stooped to flattery or insincerity in order to achieve results but remained honest and transparent, and free of hypocrisy. Some time (4218) (pote from poú = as adv. of place, somewhere, nearly: about, a certain place + te = ever) at some time, ever. When, whenever. At some time, one time or another, once used both of time past and future. At no time did the Paul and his team use manipulation to achieve God's purposes, as Paul explained in other passages…
They never used flattery, of which Solomon writes…
Flattering (2850) (kolakeia from kolax = a fawner) refers to cajolery which is an attempt to persuade by use of insincere speech or exaggerated praise. Kolakeia was a well-known secular Greek term for a practice despised as much as "boldness" was valued, and which is occasionally connected with financial gain. Flattery was a well-known, much despised practice in Paul's day. Kolakeia contains the idea of deception for selfish ends. It is flattery not merely for the sake of giving pleasure to others but for the sake of self interest. It is deception by "slick" eloquence (sounds like many politicians we know doesn't it?) with the idea of winning over the listener's heart in order to exploit not edify. Hiebert writes that…
Lightfoot writes that…
Moulton and Milligan write that kolakeia…
ISBE writes that…
Green writes that…
Richison writes that…
The flatterer compliments you merely as a ploy to win your favor or to gain power over you. A flatterer is a man that tells you your opinion and not his own. On the other hand, the smaller we become, the more room God has to work. Wiersbe writes that…
Flatterers look like friends just as wolves resemble dogs. Treachery lurks in honeyed words — Danish proverb Aristotle distinguished between friends and flatterers writing
Eupolis explains what a flatterer’s might say…
Flattery is like soft soap…90 percent lye. Only two groups of people fall for flattery—men and women. A man’s body is remarkably sensitive. Pat him on the back and his head swells. We do not hate flattery, any one of us – we all like it. —C. H. Spurgeon Flattery corrupts both the receiver and the giver.—Edmund Burke The Psalms speak of flattery…
A man who flatters his neighbor Is spreading a net for his steps. (Proverbs 29:5) Gossip is saying behind a person’s back what you would never say to his or her face; flattery is saying to a person’s face what you would never say behind his or her back. The Scriptures warn us repeatedly against flatterers, for they are destructive people who carry a legion of unwholesome motives. Flattery - The aquatic creature called the blowfish has no particular value to the one who catches it—except that it may help to develop the angler's patience because it often seizes bait intended for better fish. The blowfish is unattractive; it has a large mouth and a wrinkled body that looks like worn-out leather. When you turn it over and tickle it, the flabby fish puffs up until it is swollen like a globe. People can be like that. A little flattery, a little tickling of their vanity and they swell up, giving the semblance of greatness. Pride inflates them, and they puff up like the blowfish. But there's nothing substantial about them; they are all air. Francois Fenelon was the court preacher for King Louis XIV of France in the 17th century. One Sunday when the king and his attendants arrived at the chapel for the regular service, no one else was there but the preacher. King Louis demanded, “What does this mean?” Fenelon replied, “I had published that you would not come to church today, in order that your Majesty might see who serves God in truth and who flatters the king.” C H Spurgeon wrote…
Men seldom flatter without a purpose; and they who listen to such music may expect to pay the piper. — Aesop Rogers has this note on kolakeia…
McGee writes that…
F B Meyer wrote about how tempting it is to flatter others…
As you know (Paul repeatedly appeals to the reader's knowledge of the truthfulness of his words --1Th 1:5, 2:1, 2, 5, 11, 4:2-see notes 1Th 1:5; 2:1, 2:2, 2:5, 2:11; 4:2) - Paul permits the facts to speak for themselves. He appeals to the Thessalonians' memory (1Th 1:5-note), which should allow them to testify regarding the fact that the missionaries' did not flatter nor exhibit a cloak of greed. Know (1492) (eido) refers to having come to a perception or realization of something. Oida generally means to know intuitively or instinctively. To be acquainted with. To have information about. Know occurs repeatedly throughout Thessalonians, emphasizing that the Thessalonians had knowledge beyond a shadow of doubt Pretext for greed - They did not use a "false front" nor "put on a mask to cover up greed". The KJV rendering of a cloak of covetousness paints a vivid picture. Paul declares that they did not preach among the Thessalonians in order to shake out whatever financial gain they could from them, trying all the while to hide this motive. He emphasizes that he never misused his apostolic office in order to disguise, conceal or to hide avaricious designs. Instead, he reminded them that the missionaries had worked with their own hands while among the Thessalonians so as not to be a burden on any of them (1Th 2:9-note). McGee writes that…
The Pulpit Commentary writes that Paul is saying…
In Mark 12:40 (and Lk 20:47) below we see an example of the pretense made by the greedy Scribes who used their positions of authority to unjustly get money from widows. Pretext (4392) (prophasis from prophaíno = to cause to shine before, to appear before, be apparent <> pró = before, + phaíno = to appear, to shine before. Vincent gives the origin as pro = before, in front of + phemi = to say, affirm) is that which is alleged as the cause, an allegation, plea. In other words it denotes something put forward for appearance to conceal what lies behind it. In the NT it is used only in a bad sense and with the idea of an ulterior motive (Ulterior = going beyond what is openly said or shown and especially what is proper), of a falsely alleged motive or of an ostensible reason (or excuse). Our English word pretext is from the Latin, praetextum (prae = before + texere = weave) which described something woven in front of, with a view to concealment or deception or to screen or extend in front. Pretext is defined as a purpose or motive alleged or an appearance assumed in order to cloak the real intention or state of affairs. It suggests subterfuge and the offering of false reasons or motives in excuse or explanation (eg, using any pretext to get out of work). It is an outward show or appearance, pretense or pretext to cover one's real intent or to hide the true state of things. Here it is an outward show or pretext used to conceal the reality "of greed". Prophasis signifies the assuming of something so as to disguise one’s real motives. Pretense refers to that which is professed rather than that which is one's heart intention or purpose. Moulton and Milligan write that prophasis…
There are 7 uses of prophasis in the NT…
Bruce comments that…
Hampton Keathley asks…
Greed (4124) (pleonexia from pleíon = more + écho = have related to pleonektes = one who wants more, person covetous of something that others have) literally means to have more! It describes the insatiable and excessive desire to have more and thinks nothing of using another person or another’s property to gain its own ends. It is thus a strong desire to acquire more and more material possessions, especially that which is forbidden or to possess more things than other people have all irrespective of need. It is insatiable selfishness, greed, avarice, covetousness. Greed is what you desire and what you desire more of becomes your ''god'' and you end up serving (latreuo) that ''god.'' In God's sight, greed is worshipping the god mammon, and "you cannot serve God and mammon" (see note Matthew 6:24) Hiebert writes that here in 1Thessalonians, the fact…
Thomas writes that
Calvin rightly observes that…
Adam Clarke warns…
McGee sums up this section writing…
Bruce writes that pleonexia which is translated as greed,
Barclay has an interesting historical comment writing that…
GOD IS WITNESS: theos martus: (Romans 1:9; 9:1; Philippians 1:8; Galatians 1:20)
Witness (3144) (martus/martys) refers to one Who has information or knowledge of something and hence can bring to light or confirm something. Three things are essential: (1) have seen with his own eyes what he attests; (2) be competent to relate it for others; (3) willing to testify truthfully. The present tense indicates believing is their lifestyle. Men can judge the external conduct and can hear the flattering words but only God can know the real motive of their actions—He alone can discern a covetous heart seeing through the external cover or pretext. Hiebert agrees writing that…
Vincent has an insightful note on God is witness writing that Paul is giving a testimony to his conduct appealing to both human and divine witnesses…
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1Thessalonians 2:6 nor did we seek glory from men, either from you or from others, even though as apostles of Christ we might have asserted * our authority (NASB: Lockman) |
Greek: oute zetountes (PAPMPN) ex anthropon doxan, oute aph' umon oute ap' allon (following Greek text is translated into English in this verse but is included in v7 in Nestle-Aland - dunamenoi (PPPMPN) en barei einai (PAN) os Christou apostoloi, ) Amplified: Nor did we seek to extract praise and honor and glory from men, either from you or from anyone else, though we might have asserted our authority [stood on our dignity and claimed honor] as apostles (special missionaries) of Christ (the Messiah). (Amplified Bible - Lockman) NLT: As for praise, we have never asked for it from you or anyone else. (NLT - Tyndale House) Phillips: We made no attempt to win honour from men, either from you or from anybody else, though I suppose as Christ's own messengers we might have done so. (Phillips: Touchstone) Wuest: nor seeking glory from men, neither from you nor from others, when we might have stood on our dignity as Christ's ambassadors. (Eerdmans) Young's Literal: nor seeking of men glory, neither from you nor from others, being able to be burdensome, as Christ's apostles. |
NOR DID WE SEEK GLORY FROM MEN, EITHER FROM YOU OR FROM OTHERS: oute zetountes (PAPMPN) ex anthropon doxan, oute aph' umon oute ap' allon: (Esther 1:4; 5:11; Daniel 4:30; John 5:41,44; 7:18; Galatians 5:26; 6:13; 1Timothy 5:17 )
Nor (3777)(oute) is a a negative correlative meaning neither, nor, not even, and not, also not. This negative The negative (oute) with the present participle (zetountes) denies any practice or habit of seeking "glory of men"." Seek (2212) (zeteo ) describes a desire to have or experience something, of man's effort to obtain something (pursue, endeavor to obtain, strive for). The apostles by virtue of their office could have sought esteem, praise and honor from the Thessalonians but they did not "take advantage" of their position. Furthermore, the love of applause was not what motivated Paul and his associates. Zeteo was used in a similar way (but with a positive rather than negative sense) in John 5 where Jesus asked…
Paul is not saying he never received honor from men or that he had no right to receive it, but he does deny that he required such a reaction from those to whom he preached the gospel. In short, not only were they not motivated by money, neither were they motivated by a desire for praise from men. As noted in the last two verses of this chapter, Paul's focus was not on present glory but future glory of the converts in the presence of our Lord Jesus at His coming. (1Th 2:19, 20-notes) Hiebert rightly notes that…
Gloag writes that the tenor of Paul's words in this verse could have one of two possible interpretations noting that…
Glory (1391) (doxa from dokeo = to thing or have an opinion, especially a favorable one) is the condition of being bright or shining can refer to the greatness or splendor of man (as in this verse) which is based on human opinion which is shifty, uncertain and often based on error. On the other hand, there is a glory of God which is absolutely true and changeless. This contrast is seen in John 5:44 recorded above. Paul uses doxa in the present verse to refer to someone’s good opinion of a man, not to a man’s real worth. Paul and his companions did not seek praise from men but from God (see note 1Thessalonians 2:4). There is a glory that believers rightly seek, but it is not a glory that originates with men.
Paul in fact uses doxa in a positive sense later in this chapter to to express the idea that the Thessalonian believers were a source of “pride” or “glory” to him, affirming…
F F Bruce feels that the reason Paul is emphasizing this negative motivation for their ministry is that there were those who had come into Thessalonica and…
We are reminded of Nebuchadnezzar's desire for glory in Daniel 4…
Or from others - Who are the others? Although, we cannot be dogmatic, they are most likely towns people of Thessalonica who had heard Paul proclaim the gospel but did accept it as the Word of God which performs in work in those who believed. Guzik adds that…
Matthew Poole paraphrases Paul's words as…
The Psalmist gives good advice…
Richison adds that…
EVEN THOUGH AS APOSTLES OF CHRIST WE MIGHT HAVE ASSERTED OUR AUTHORITY: en barei einai (PAN) os Christou apostoloi: (1Th 2:9; 1Corinthians 9:4,6,12, 13, 14, 15, 16, 17, 18; 2Corinthians 10:1,2,10,11; 13:10; Philemon 1:8,9) (1Corinthians 11:9; 12:13, 14, 15; 1Thessalonians 3:8,9) (1Corinthians 9:1,2,4, 5, 6)
We might have asserted our authority - The NAS translation is not as as easy to understand as some of the other translations which more clearly convey Paul's intent…
F F Bruce renders it
Bruce goes on to comment that this passage
Michael Holmes in the NIV Application Commentary (Zondervan) adds that…
Authority (1510) (baros; English - barometer from baros + metron) literally refers to a weight or burden. In Classic Greek baros refers to a weight or heaviness and then a burden. In the NT baros is used only figuratively meaning something pressing on one physically or emotionally either in a bad or good sense. Figuratively baros refers to a burden or hardship, experience of something that is particularly oppressive (Mt 20:12), experience oppressive suffering (as in Gal 6:2), a difficult duty (Re 2:24-note). A secular source refers to a “burden” of oppression and a burden of taxation. The phrase en barei einai found here in 1Th 2:6 literally reads "be in weight" and figuratively may mean something like make one's weight felt, insist on one's importance, claim high status, influence that someone enjoys or claims, claim of importance or making demands (all are in the context of apostle). The Greek metaphor of weight is well brought out in Spanish Common Language Translation
Paul makes clear his right as an apostle to financial support but in the next verse says he behaved as selflessly as a nursing mother. The point is that Paul and his companions were among the Thessalonians to give something to them (the gospel of Jesus Christ), not to take something from them, be it money or praise. And so they did not come making demands as apostles. Milligan gives a clear explanation of baros writing that…
Baros is used once in Judges 18:21 and 5 times in the NT…
Apostle (652) (apostolos from apo = from + stello = send forth) (Click discussion of apostle) means one sent forth from by another, often with a special commission to represent another and to accomplish his work. It can be a delegate, commissioner, ambassador sent out on a mission or orders or commission and with the authority of the one who sent him. Apostolos referred to someone who was officially commissioned to a position or task, such as an envoy. Cargo ships were sometimes called apostolic, because they were dispatched with a specific shipment for a specific destination. In secular Greek apostolos was used of an admiral of a fleet sent out by the king on special assignment. In the ancient world a apostle was the personal representatives of the king, functioning as an ambassador with the king’s authority and provided with credentials to prove he was the king's envoy. This is the first time Paul describes himself and his companions as apostles. However Silas and Timothy are not described elsewhere as apostles, but not in the same restricted sense as the original 12 disciples (minus Judas plus Paul) but in a wider, more general sense of those who are sent out by God as messengers or envoys. Hiebert writes that apostolos…
We find apostle used with this same more general meaning in the following passages..
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