1 Thessalonians 2:3-6

CRITICAL AND EXPLANATORY NOTES

1 Thessalonians 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.

1 Thessalonians 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.

1 Thessalonians 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 (Proverbs 7:21) to where “covetousness” dwells.

1 Thessalonians 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 (John 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 1 Thessalonians 2:9 (Ibid.).

MAIN HOMILETICS OF THE PARAGRAPH.— 1 Thessalonians 2:3

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” (1 Thessalonians 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” (1 Thessalonians 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” (1 Thessalonians 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” (1 Thessalonians 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” (1 Thessalonians 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

1 Thessalonians 2:3. Apostolic Preaching characterised by Transparent Truth.

I. The doctrine was opposed to every form of impurity (1 Thessalonians 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 (1 Thessalonians 2:4).—

1. They avoided flattery. Love of favour (1 Thessalonians 2:5).

2. They avoided covetousness. Aggrandisement (1 Thessalonians 2:5).

3. They avoided vainglory. Love of applause (1 Thessalonians 2:6). Three rocks on which thousands have been shipwrecked.—Stewart.