Bible Commentaries

For yourselves, brethren, know our entrance in unto you, that it was not in vain:

Our entrance in unto you — The word preached in any place doth usually work best at first. After a while men become like unto birds in a belfry, that can well enough bear the noise of the bells and not be frightened.

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But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention.

But even after that, … — From this to the 13th verse, ministers may as in a mirror see how they ought to behave themselves in the house of God.

We were bold in our God — The Church, as the palm tree, spreadeth and springeth up the more it is oppressed; as the bottle or bladder, that may be dipped, not drowned; as the oak, that sprouts out the thicker from the maims and wounds it receiveth. Duris ut ilex tonsa bipennibus. This daunted Diocletian, and made him lay down the empire in discontent. This caused Julian the Apostate to leave off force, and use fraud to draw men from the truth.

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

Was not of deceit, nor, … — Neither for profit, pleasure, nor preferment (the worldling’s trinity). A minister, as he should have nothing to lose, so he should have nothing to get, but should be above all price or sale. He hath too impotent a spirit, whose services, like the dial, must be set only by the sun of self-respects. True grace is of a most masculine, disengaged, noble nature, and remits nothing of its diligence either for fear of a frown or hope of a reward.

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But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.

But as we were allowed — Enabled and counted faithful,1 Timothy 1:12; 1 Timothy 1:12 .

Not as pleasing men — See Trapp on " Galatians 1:10 " Men be they pleased or displeased, God must not be displeased.

But God — Who looketh upon displeasing service as a double dishonour.

Which trieth our hearts — And so knoweth our aims, Quicquid igitur agas, propter Deum agas. Propter te, Deum agas, propter te, as he cried. It stands me upon, saith one, to see, that though my work be but mean, yet it may be clean; though not fine, yet not foul, soiled and slubbered with the slur of a rotten heart, since it is God I have to deal with. (Drus. Apophth.)

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For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness:

For neither at any time — Sinisterity of ends is here opposed to sincerity in God’s works. And flattery, covetousness, ambition declared to be the fountains of insincerity.

Nor a cloak of covetousness — This sin goes usually cloaked with the name and pretence of good husbandry. The ordinary language of the world is, "He is a man somewhat with the hardest, a little with the nearest, a little too much for the world, but yet a marvellously honest, a wondrously good man." Covetousness is seldom without feigned words,2 Peter 2:3; 2 Peter 2:3 , to hide it from others without, or subtle thoughts and evasions to blind fold the conscience within. Alcibiades embroidered a curtain with lions and eagles to cover his pictures of owls and apes; so all sin hath its vizard; neither is there any wool so coarse but will take some colour.

God is witness — That he flattered not; he reports himself to them, that he coveted not; he appeals to God, who is not mocked with masks or specious pretences, but will pull off the vizard, wash off the covetous man’s varnish with rivers of brimstone. Religion, as it is the best armour, so it is the worst cloak: and will serve self-seekers, as the disguise Ahab put on and perished,1 Kings 22:30; 1 Kings 22:30 . The covetousness of the court of Rome was anciently muttered forth in that saying, Curia Romana non petit ovem siue lana; and again, In parabola ovis, capras suas quaerunt. This the poor people were ever sensible of; but dare say little. There is a story of Walter Mapes (sometime archdeacon of Oxford), who relating the gross simony The act or practice of buying or selling ecclesiastical preferments, benefices, or emoluments; traffic in sacred things. ŒD of the pope for confirming the election of Reinold, bastard son to Jocelin, bishop of Sarum, into the see of Bath, concludeth his narration thus, Sit Domina tamen materque nostra Roma baculus in aqua fractus; et absit credere quae vidimus, i.e. Nevertheless let our lady and mother of Rome be as a staff in the water, that seems only to be broken; and far be it from us to believe our own eyes. They dared not see, or at least say what they saw; but now all is laid open, and shall be much more at the last day, when (as at a great fair) all fardels A bundle, a little pack; a parcel. ŒD shall be uncorded, and all packs opened.

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Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ.

Nor of men sought we glory — Theologus gloriae dicit malum bonum, et bonum malum (saith Luther), Theologus crucis dicit id quod res est: A vain glorious preacher calleth good evil, and evil good, …

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But we were gentle among you, even as a nurse cherisheth her children:

But we were gentle — This is the way to win; for man is a cursed, crabbed creature, and may be led, but not easily dragged to duty. Soft words and hard arguments soonest prevail with him.

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So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.

So being affectionately desirous — Honing and hankering after you. The Greek word signifieth the most swaying heart passion, the most effectual affection. ( ιμειρομενοι . Cupidine rapti. )

But also our own souls — Greater love than this hath no man; and such a love ought there to be in every pastor toward his people. Love is liberal, charity is no churl.

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