1 Thessalonians 2:5

B precedes the later codd. in spelling κολακειας—its favourite itacism (-ει-). Etymologically -ει- is correct, the noun being derived from κολακευω: cf. βασιλευω, βασιλεια; see Winer-Schmiedel Grammatik, § 1 Thessalonians 2:13 c, for this point of orthography.

The omission of εν before προφασει is based on Bאc 17 39 47, against all other witnesses—an attestation scarcely decisive. The shorter reading might be preferred, intrinsically, as the more difficult; on the other hand, as Weiss observes, the familiarity of the bare (adverbial) dative προφασει (pretendedly: cf. Philippians 1:18) would tend to the dropping of the preposition.

5. οὔτε γάρ ποτε ἐν λόγῳ κολακίας ἐγενήθημεν. For neither at any time did we fall into the use of speech of flattery—sermone assentatorio usi sumus (Beza); were we found using (employed in, Lightfoot) words of flattery (R.V.)—but “found” suggests detection, which is not in question. For γίνομαι ἐν, versari in, to be engaged in, see Liddell and Scott, s. 1 Thessalonians 2:2 Thessalonians 3 b; and cf. 1 Timothy 2:14; Luke 22:44. The aorist, pointed by ποτέ, implies falling into or resorting to the practice in question; cf. note on ἐπαρρησιασάμεθα, 1 Thessalonians 2:2. Bornemann notices how the use of the paraphrastic γίνομαι, so frequent in this context, enables the writer to combine the grammatically heterogeneous predicates of 1 Thessalonians 2:5-6.

Κολακίας (classical spelling, κολακεία, from κολακεύω) is genitive of content rather than characteristic—“speech that flattered you” (cf. 1 Corinthians 12:8; 2 Corinthians 6:7, for similar genitives with λόγος). This term, hap. leg. in N.T., always implies sinister, self-interested compliment; Aristotle (Eth. Nic. iv. 12) defines the κόλαξ as ὁ ὅπως ὠφέλειά τις αὑτῷ γίγνηται εἰς χρήματα κ. ὅσα διὰ χρημάτων (sc. λέγων): accordingly the λόγος κολακίας would serve as a πρόφασις πλεονεξίας. The slander against the missionaries on this particular head is contradicted more distinctly in 1 Thessalonians 2:10-12.

οὔτε (ἐγενήθημεν ἐν) προφάσει πλεονεξίας, nor (did we make use of) a cloak of covetousness—i.e. any pretext, whether in the shape of flattering speech or otherwise, serving to hide a selfish purpose. “Πρόφασις (from προφαίνω) signifies generally the ostensible reason for which a thing is done; sometimes in a good sense (Thuc. i. 23, vi. 6, ἀληθεστάτη πρόφασις), but generally otherwise, the false or pretended reason as opposed to the true” (Lightfoot): hence in Philippians 1:18 προφάσει is contrasted with ἐν�; cf. Luke 20:47. Πλεονεξία means greed of any kind—oftenest, but not always, for money; it is the spirit of self-aggrandizement, selfishness as a ruling motive: see Trench’s Synon. § 24; and cf. Colossians 3:5; Ephesians 5:3; 2 Corinthians 9:5; Luke 12:15; also πλεονεκτέω in 1 Thessalonians 4:6, and note; 2 Corinthians 12:17 f.

As to the λόγος κολακίας the readers were good judges (καθὼς οἴδατε: see note on 1 Thessalonians 1:5); but “God” is cited as “witness” to the absence of πρόφ. πλεονεξίας, since this concerns “the hidden man of the heart” (see notes on 1 Thessalonians 2:4): θεὸς (anarthrous) μάρτυς, (there is) God (as) witness; cf. Romans 1:9; Philippians 1:8. For the twofold sin repudiated, cf. Psalms 12:2, “A flattering lip and a double heart.”