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

“Challenge me to front the apostolic line of battle; look at his Epistles: they all keep guard in defence of modesty, of chastity, of sanctity; they all aim their missiles against the interests of luxury, and lasciviousness, and lust. What, in short, does he write to the Thessalonians withal? "For our consolation (originated) not of seduction, nor of impurity: "and, "This is the will of God, your sanctification, that ye abstain from fornication; that each one know how to possess his vessel in sanctification and honour, not in the lust of concupiscence, as (do) the nations which are ignorant of God.”

“For Paul's work found its source in power, mighty power, power that surpassed mere human diligence. For Paul brought three qualifications to the preaching of the word: a fervent and adventurous zeal, a soul ready to undergo any possible hardship and the combination of knowledge and wisdom. Even with Paul's love of the difficult task, his blameless life would have accomplished little had he not also received the power of the Spirit. Examine the matter from Paul's own words: "That our ministry not be blamed." And again, "For our exhortation is not founded on error, nor uncleanness, nor guile nor hidden under a cloke of covetousness." Thus you have seen his blamelessness. And again, "For we aim at what is honorable, not only in the sight of the Lord but also in the sight of men." … Without this, Paul's work would have been impossible. People were not converted because of Paul's miracles; no, it was not the miracles that produced faith, nor did Paul base his high calling upon the miraculous but upon other grounds: a man must be irreproachable in conduct, prudent and discreet in his dealings with others, regardless of the dangers involved, and apt to teach. These were the qualifications that enabled Paul to reach his goal.”

“Above he commended them because they received the word of God in tribulations; here he commends them because they did not withdraw from him on account of tribulations. And concerning this he does three things: first he recalls their tribulations; second he shows what remedy he applied for them, in chapter III, at the words "for which cause"; third, why, at the words "because now we live." But because he had said above, concerning them, that the apostle's entrance toward their conversion was reported by all, therefore he first treats of his own entrance; second, of their conversion, at "therefore we also give thanks." Concerning the first he does three things: first he recalls his own constancy, which he had before he came to them; second, the sincerity of the teaching by which he converted them, at "for our exhortation"; third, the sincerity of his conduct with those converted, at "for you." Again, the first is divided into two: first he sets forth the tribulations which he suffered before he came to them; second, how he did not lose confidence on this account, at "we had confidence." He says therefore: I say that he announces our entrance, which you also know, that it was not vain, etc., that is, light, but difficult, because it was through many tribulations. Or "not vain," that is, empty, but full. Gen. 1:2: the earth was void and empty, etc. Or "not vain," that is, unstable, but firm. Phil. 2:17: I have not run in vain, nor labored in vain. But we suffered bodily sufferings before. Prov. 19:11: the teaching of a man is known through patience. Ps. 91:15: they shall be well enduring, that they may proclaim. Likewise spiritual [sufferings], because on this account he was afflicted with insults in Philippi, where on account of the healing of the pythoness he suffered tribulations. And this city is of Macedonia. Nor yet on account of these things was the confidence of preaching extinguished. Is. 12:2: behold, God is my savior, I will act with confidence, and I will not fear. And this confidence was to preach to you the Gospel of God in much solicitude concerning your conversion. Rom. 12:8: he who is over others, with solicitude. II Cor. 11:28: besides those things that are from without, my daily pressure, the solicitude of all the churches. Then, when he says "exhortation," he shows the sincerity of his preaching. And concerning this he does two things: first he proves the sincerity of his teaching; second he explains certain things he had said, at "not as to men." Concerning the first he does two things: first he excludes the corruption of the teaching; second he sets down the sincerity, at "but as approved." Now teaching is corrupted either on account of the matter which is taught, or on account of the intention of the one teaching. On account of the first, teaching is corrupted in two ways, namely either through error, as one teaching that salvation is through Christ together with the legal observances. II Tim. 3:13: evil men and seducers shall grow worse, erring, and sending others into error. Therefore he says: "for our exhortation is not," as that of some, "of error." Or on account of uncleanness, as those who say that one ought to give oneself over to pleasures, which teaching is from a certain Nicolaus, who permitted promiscuous marriages, sharing his wife with another; therefore he says, "nor of uncleanness." Apoc. 2:20: you permit the woman Jezebel, who calls herself a prophetess, to teach and seduce my servants to fornicate, and to eat of things sacrificed to idols, etc. Job 6:30: you shall not find iniquity in my tongue. Likewise, the exhortation is not in guile as that of some, who, although they speak the truth, nevertheless have a corrupt intention, because they seek not the profit of their hearers nor the honor of God, but their own honor. Against which he says, "nor in guile." Jer. 9:8: their tongue is a wounding arrow, it has spoken guile, etc. His preaching, therefore, is not corrupt, but sincere. Now a thing is sincere which preserves its own nature. But preaching is then sincere, when someone teaches with that same tenor and end with which Christ taught. And therefore he says, "but as approved," that is, we speak in that manner and with that intention with which God chose and approved us to preach the Gospel. Gal. 2:7: the Gospel of the uncircumcision was entrusted to me, as that of the circumcision to Peter. Acts 9:15: this man is a vessel of election to me, to carry my name before the Gentiles, and kings, and the sons of Israel. Then, when he says "not as to men," etc., he shows that his preaching is not in guile. First excluding that on account of which it might seem to be deceitful; second he makes it clear through a sign, at "nor at any time"; third through a cause, at "nor on occasion." On account of the first he says: my preaching is not as pleasing men, namely, finally. Ps. 52:6: the bones of those who please men have been scattered. Gal. 1:10: if I pleased men, I would not be the servant of Christ. Sometimes, however, they ought to wish to please men for the glory of God, that preaching may bear more fruit, as is said I Cor. 10:33: I please all men in all things, etc. But God, etc. Prov. 16:2: all the ways of man are open to his eyes. Now the sign of this is that we did not flatter, speaking to them pleasing things. Is. 30:10: speak to us pleasing things, see for us errors, etc. Prov. 24:28: do not flatter anyone with your lips, etc. And he shows the same thing through a cause. For on account of two things does someone seek to please men, namely either for the sake of benefits, or for the sake of glory. But this he excludes here, and first, the first, saying, "nor were we," etc. Because we avoid not only flattery, but also every occasion of avarice. I Tim. 6:5: supposing gain to be godliness. Jer. 6:15: for from the least even to the greatest, all are devoted to avarice. Second, the second, at "nor seeking glory from you nor from others," concerning the teaching, since we might have gloried and received — rather, to be a burden, because they owed him glory and support; whence he says, "since we could." And he calls it a burden, because those preaching to them perversely sought these things from them beyond measure. Is. 3:14: for you have devoured my vineyard, etc. Then, when he says "but we became," etc., he makes clear these two things: first, that he does not seek human glory; second, that neither [does he seek] occasion for avarice, at "for you remember." Concerning the first he does two things: for first he shows his humility; second, under a likeness, he shows his solicitude, at "as if a nurse." He sets down, therefore, the first, saying that "we became little ones," etc., that is, humble. Ecclus. 32:1: have they made you a ruler? Do not be lifted up, but be among them as one of them. This he shows in a likeness, saying "as if a nurse," who, namely, condescends to an infant, speaking to it with stammering, that the child may learn to speak, and in gestures also condescends to it. I Cor. 9:22: I have become all things to all. I Cor. 3:1: as to little ones in Christ, I gave you milk to drink, not food. Even souls. John 10:11: the good shepherd gives his soul for his sheep, etc. Because most dear, etc. II Cor. 12:15: but I will most gladly spend, and be spent myself, for your souls, etc. Then, when he says "for you remember," he shows, second, what he had said above, namely, likewise, "nor by occasion of avarice," because we took nothing from you, but from labor, because "of labor," etc. And some indeed labor, but with comfort; but we did not, but with toil. Therefore he says "of our labor," not for the exercise of the body, but with fatigue. Whence he says "and of fatigue." Some also labor by day, but we, "night and day." For by this he wished to restrain the false [preachers], who received too much, and on account of the idle among them. I Cor. 4:12: we labor, working with our own hands, etc. Then, when he says "for you are," he sets forth the purity of his conduct, and first, how holy, with regard to life; second, how solicitous, with regard to teaching, at "how each one." He says therefore: you know how holily, that is, purely. Lev. 11:44 and 19:2: be holy, because I am holy. Justly, with regard to one's neighbor. Titus 2:12: let us live soberly, and justly, and piously in this age. Without complaint, to you who have believed, that is, from the time you believed, doing nothing whereby anyone could scandalize each one of you individually. Note that individual preaching sometimes avails much. As a father. I Cor. 4:15: in Christ Jesus, through the Gospel, I have begotten you. Beseeching. Philem. 8: having much confidence in Christ Jesus to command you what pertains to the matter, on account of charity I rather beg. And consoling, through gentle words. Against which it is said, Ezek. 34:4: with austerity you commanded them, with power. Is. 61:2: that I might console all who mourn, and grant consolation to those who mourn in Sion. And what did you preach? That worthily, that is, that your conduct might be such as befits the ministers of Christ. Col. 1:10: that you walk worthily of God, pleasing him in all things. Of God, who, etc. Wis. 6:21: therefore the desire of wisdom leads to the everlasting kingdom.”

“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.”

“Our exhortation - The word παρακλησιςhas a very extensive meaning; it signifies not only exhortation and teaching in general, but also encouragement, consolation, and the like. When the apostles exhorted or admonished men, it was that they should turn from evil to good, from misery to happiness, from Satan to God, and from hell to heaven. Their exhortations having this object, every word was consolatory; and as the truth which they delivered was unquestionable, therefore their ministry was a subject of the highest encouragement and joy. Not of deceit - We did not endeavor to allure you with false pretences; we did not deceive you, nor were we deceived ourselves. Nor of uncleanness - Such as the teachings of the Gentile philosophers were; their supreme gods were celebrated for their adulteries, fornications, uncleannesses, thefts, barbarities, and profligacies of the most odious kind. Our Gospel was pure; came from the pure and holy God; was accompanied with the influences of the Holy Spirit, and produced purity both in the hearts and lives of all that received it. Nor in guile - We had no false pretences, and were influenced by no sinister motives.”

“For--The ground of his "boldness" (Th1 2:2), his freedom from all "deceit, uncleanness, and guile"; guile, before God, deceit (Greek, "imposture"), towards men (compare Co2 1:12; Co2 2:17; Eph 4:14); uncleanness, in relation to one's self (impure motives of carnal self-gratification in gain, Th1 2:5), or lust; such as actuated false teachers of the Gentiles (Phi 1:16; Pe2 2:10, Pe2 2:14; Jde 1:8; Rev 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 Th1 2:11; Isa 61:2-3; Co2 1:3-4). of--springing from--having its source in--deceit, &c.”