The Meaning of 1 Thessalonians 2:4 Explained

1 Thessalonians 2:4

KJV: 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.

YLT: but as we have been approved by God to be entrusted with the good news, so we speak, not as pleasing men, but God, who is proving our hearts,

Darby: but even as we have been approved of God to have the glad tidings entrusted to us, so we speak; not as pleasing men, but God, who proves our hearts.

ASV: but even as we have been approved of God to be intrusted with the gospel, so we speak; not as pleasing men, but God who proveth our hearts.

KJV Reverse Interlinear

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. 

What does 1 Thessalonians 2:4 Mean?

Context Summary

1 Thessalonians 2:1-12 - The Fruit Of Unsparing Labor
Paul preached in great conflict of soul because of his passionate desire for the salvation of men. In this, many of the notable servants of God have shared; and we shall not attain to the great end of our ministry unless the seeds we sow are steeped in prayers and tears. The Apostle viewed the gospel as a sacred deposit left with him by God on man's behalf, 1 Thessalonians 2:4. Do we sufficiently realize that as Christ is our Trustee, entrusted with God's gift for us, so we are executors of His bequests to our fellow-men, who will have serious charges to bring against us if we hoard for ourselves what was meant for them? The questions which should sustain and quicken us are: "What does God think of my service?-Is He pleased?"
Combined with Paul's strength of purpose there were the sweetness and tenderness of a nurse. Self-denying labor for his own maintenance took from his eyes their needed sleep, and was another proof of his sincerity and devotion. There was no harm in receiving gifts, but Paul was most anxious to do nothing that would invalidate his testimony, or be unworthy of the Master he served. Admirable example for us all! [source]

Chapter Summary: 1 Thessalonians 2

1  In what manner the gospel was brought and preached to the Thessalonians
18  A reason is rendered both why Paul was so long absent from them, and also so desirous to see them

Greek Commentary for 1 Thessalonians 2:4

But even as we have been approved by God [αλλα κατως δεδοκιμασμετα υπο του τεου]
Perfect passive indicative of δοκιμαζω — dokimazō old verb to put to the test, but here the tense for completed state means tested and proved and so approved by God. Paul here claims the call of God for his ministry and the seal of God‘s blessing on his work and also for that of Silas and Timothy. [source]
To be entrusted with the gospel [πιστευτηναι το ευαγγελιον]
First aorist passive infinitive of πιστευω — pisteuō common verb for believing, from πιστις — pistis (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in 1 Corinthians 9:17; Galatians 2:7; Romans 3:2; 1 Timothy 1:11; Titus 1:3, though the active had the dative of the person. So we speak (ουτως λαλουμεν — houtōs laloumen). Simple, yet confident claim of loyalty to God‘s call and message. Surely this should be the ambition of every preacher of the gospel of God. Not as pleasing men Dative case with αρεσκω — areskō as in Galatians 1:10. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb δοκιμαζω — dokimazō used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1 Corinthians 4:5). [source]
So we speak [ουτως λαλουμεν]
Simple, yet confident claim of loyalty to God‘s call and message. Surely this should be the ambition of every preacher of the gospel of God. [source]
Not as pleasing men [ουχ ως αντρωποις αρεσκοντες]
Dative case with αρεσκω — areskō as in Galatians 1:10. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb δοκιμαζω — dokimazō used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1 Corinthians 4:5). [source]
We were allowed [δεδοκιμάσμεθα]
More correctly, approved. See on 1 Peter 1:7. We came and spoke to you as tested men. [source]
Pleasing [ἀρέσκοντες]
As being those who seek to please. Comp. Galatians 1:10, and ἀνθρωπάρεσκοι man-pleasers Ephesians 6:6; Colossians 3:22. Comp. lxx, Psalm 52:5: “God hath scattered the bones of men-pleasers.” The fourth Psalm of Solomon is entitled: Against the men-pleasers ( ἀνθρωπαρέσκοις ). [source]
Who proveth [δοκιμάζοντι]
Word-play with δεδοκιμάσμεθα wewere approved. [source]

Reverse Greek Commentary Search for 1 Thessalonians 2:4

Acts 20:20 How that I shrank not [ως ουδεν υπεστειλαμεν]
Still indirect discourse (question) after επισταστε — epistasthe (ye know) with ως — hōs like πως — pōs in Acts 20:18. First aorist middle of υποστελλω — hupostellō old verb to draw under or back. It was so used of drawing back or down sails on a ship and, as Paul had so recently been on the sea, that may be the metaphor here. But it is not necessarily so as the direct middle here makes good sense and is frequent, to withdraw oneself, to cower, to shrink, to conceal, to dissemble as in Habakkuk 2:4 (Hebrews 10:38). Demosthenes so used it to shrink from declaring out of fear for others. This open candour of Paul is supported by his Epistles (1 Thessalonians 2:4, 1 Thessalonians 2:11; 2 Corinthians 4:2; Galatians 1:10). [source]
Romans 7:15 I allow not [οὐ γινώσκω]
Allow is used by A.V. in the earlier English sense of approve. Compare Luke 11:48; Romans 14:22; 1 Thessalonians 2:4. Shakespeare: “Thou shalt hold the opinion of Pythagoras as I will allow of thy wits” (“Twelfth Night,” iv., 2). But the meaning of γινώσκω is not approve, but recognize, come to know, perceive. Hence Rev., I know not. Paul says: “What I carry out I do not recognize in its true nature, as a slave who ignorantly performs his master's behest without knowing its tendency or result.” [source]
Romans 1:28 They did not like to have God in their knowledge [οὐκ ἐδοκίμασαν]
Lit., did not approve. Rev., refused. They did not think God worth the knowing. Compare 1 Thessalonians 2:4. Knowledge ( ἐπιγνώσει ) is, literally, full knowledge. They did not suffer the rudimentary revelation of nature to develop into full knowledge - “a penetrating and living knowledge of God” (Meyer). In Dante's division of Hell, the section assigned to Incontinence, or want of self-control, is succeeded by that of Bestiality, or besotted folly, which comprises infidelity and heresy in all their forms - sin which Dante declares to be the most stupid, vile, and hurtful of follies. Thus the want of self-restraint is linked with the failure to have God in knowledge. Self is truly possessed only in God. The tendency of this is ever downward toward that demoniac animalism which is incarnated in Lucifer at the apex of the infernal cone, and which is so powerfully depicted in this chapter. See “Inferno,” ix. [source]
Romans 3:2 They were intrusted with [επιστευτησαν]
First aorist passive indicative of πιστευω — pisteuō to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in 1 Thessalonians 2:4. [source]
Romans 3:2 First of all [πρωτον μεν]
As in Romans 1:8; 1 Corinthians 11:18 Paul does not add to his “first.” He singles out one privilege of the many possessed by the Jew. They were intrusted with (επιστευτησαν — episteuthēsan). First aorist passive indicative of πιστευω — pisteuō to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in 1 Thessalonians 2:4. The oracles of God In the accusative case, therefore, the object of επιστευτησαν — episteuthēsan Λογιον — Logion is probably a diminutive of λογος — logos word, though the adjective λογιος — logios also occurs (Acts 18:24). The word was early used for “oracles” from Delphi and is common in the lxx for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts 7:38, which see; Romans 3:2; Hebrews 5:12; 1 Peter 4:11). It is possible that here and in Acts 7:38 the idea may include all the Old Testament, though the commands and promises of God may be all. [source]
Galatians 6:4 Prove [δοκιμαζέτω]
In Class. of assaying metals Comp. lxx, Proverbs 8:10; Proverbs 17:3; 1Corinthians href="/desk/?q=1co+3:13&sr=1">1 Corinthians 3:13; 1 Peter 1:7. It is the classical verb for testing money; see Plato, Tim. 65 C. Δοκιμάζειν and πυροῦσθαι toburn or try by fire occur together, Jeremiah 9:7; Psalm 11:6; Psalm 65:10. Generally, to prove or examine, as 1 Corinthians 11:28; 1 Thessalonians 5:21. To accept that which is approved, 1 Corinthians 16:3; 2 Corinthians 8:22; 1 Thessalonians 2:4. [source]
Galatians 1:10 I should not be [ουκ αν ημην]
Conclusion of second class condition, determined as unfulfilled. Regular construction here About pleasing men see note on 1 Thessalonians 2:4. In Colossians 3:22; Ephesians 6:6 Paul uses the word “men-pleasers” (anthrōpareskoi). [source]
1 Thessalonians 1:5 Our gospel []
The gospel as preached by Paul and his colleagues. Comp. Romans 2:16; Romans 16:25; Galatians 1:11; Galatians 2:2; 1 Thessalonians 2:4. My gospel is sometimes used in connection with an emphasis upon some particular feature of the gospel, as in Romans 2:16, where Paul is speaking of the judgment of the world by Christ; or in Romans 16:25, where he is referring to the extension of the messianic kingdom to the Gentiles. [source]
1 Thessalonians 1:5 Our gospel [το ευαγγελιον ημων]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον — euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας — egenēthē eis humās). First aorist passive indicative of γινομαι — ginomai in practically same sense as εγενετο — egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας — eis humās like the Koiné{[28928]}š is little more than the dative υμιν — humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις — logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι — dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν — dunamis In the Holy Spirit and much assurance (λογωι δυναμει — en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι — en repeated with πληροπορεω — logōiκατως οιδατε — dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
1 Timothy 1:11 Which was committed to my trust [ὃ ἐπιστεύθην ἐγώ]
Or, with which I was intrusted. Comp Titus 1:3; Romans 3:2; 1 Corinthians 9:17; Galatians 2:7; 1 Thessalonians 2:4. The ἐγώ Iemphatically asserts the authority of Paul against the “teachers of the law” (1 Timothy 1:7). [source]
1 Timothy 3:10 First be proved [δοκιμαζεστωσαν πρωτον]
Present passive imperative third plural of δοκιμαζω — dokimazō old and common verb, to test as metals, etc. (1 Thessalonians 2:4, and often in Paul). How the proposed deacons are to be “first” tested before approved Paul does not say. See note on Philemon 1:10 for the two senses (test, approve) of the word. [source]
2 Timothy 1:12 That which I have committed [τὴν παραθήκην μου]
More correctly, that which has been committed unto me: my sacred trust. The meaning of the passage is that Paul is convinced that God is strong to enable him to be faithful to his apostolic calling, in spite of the sufferings which attend it, until the day when he shall be summoned to render his final account. The παραθήκη or thing committed to him was the same as that which he had committed to Timothy that; he might teach others (1 Timothy 6:20). It was the form of sound words (2 Timothy 1:13); that which Timothy had heard from Paul (2 Timothy 2:2); that fair deposit (2 Timothy 1:14). It was the gospel to which Paul had been appointed (2 Timothy 1:11); which had been intrusted to him (1 Timothy 1:11; Titus 1:3; comp. 1 Corinthians 9:17; Galatians 2:7; 1 Thessalonians 2:4). The verb παρατιθέναι tocommit to one's charge is a favorite with Luke. See Luke 12:48; Acts 20:32. Sums deposited with a Bishop for the use of the church were called παραθῆκαι τῆς ἐκκλησίας trust-funds of the church. In the Epistle of the pseudo-Ignatius to Hero (vii.) we read: “Keep my deposit ( παραθήκην ) which I and Christ have committed ( παρθέμεθα ) to you. I commit ( παρατίθημι ) to you the church of the Antiochenes.” [source]
2 Timothy 2:4 Of this life [του βιου]
No “this” in the Greek, “of life” (course of life as in 1 Timothy 2:2, not existence ζωη — zōē). Him who enrolled him as a soldier (τωι στρατολογησαντι — tōi stratologēsanti). Dative case after αρεσηι — aresēi (first aorist active subjunctive of αρεσκω — areskō to please, 1 Thessalonians 2:4, purpose clause with ινα — hina) of the articular first aorist active participle of στρατολογεω — stratologeō literary Koiné{[28928]}š word (στρατολογος — stratologos from στρατος — stratos and λεγω — legō), only here in N.T. [source]
2 Timothy 2:4 Him who enrolled him as a soldier [τωι στρατολογησαντι]
Dative case after αρεσηι — aresēi (first aorist active subjunctive of αρεσκω — areskō to please, 1 Thessalonians 2:4, purpose clause with ινα — hina) of the articular first aorist active participle of στρατολογεω — stratologeō literary Koiné{[28928]}š word (στρατολογος — stratologos from στρατος — stratos and λεγω — legō), only here in N.T. [source]
2 Timothy 2:4 Entangleth himself [εμπλεκεται]
Old compound, to inweave (see Matthew 27:29 for πλεκω — plekō), in N.T. only here and 2 Peter 2:20. Present middle (direct) indicative. In the affairs (ταις πραγματειαις — tais pragmateiais). Old word (from πραγματευομαι — pragmateuomai Luke 19:13), business, occupation, only here in N.T. Of this life No “this” in the Greek, “of life” (course of life as in 1 Timothy 2:2, not existence ζωη — zōē). Him who enrolled him as a soldier (τωι στρατολογησαντι — tōi stratologēsanti). Dative case after αρεσηι — aresēi (first aorist active subjunctive of αρεσκω — areskō to please, 1 Thessalonians 2:4, purpose clause with ινα — hina) of the articular first aorist active participle of στρατολογεω — stratologeō literary Koiné{[28928]}š word (στρατολογος — stratologos from στρατος — stratos and λεγω — legō), only here in N.T. [source]

What do the individual words in 1 Thessalonians 2:4 mean?

but just as we have been approved by - God to be entrusted with the gospel so we speak not as men pleasing God the [One] examining the hearts of us
ἀλλὰ καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ Θεοῦ πιστευθῆναι τὸ εὐαγγέλιον οὕτως λαλοῦμεν οὐχ ὡς ἀνθρώποις ἀρέσκοντες Θεῷ τῷ δοκιμάζοντι τὰς καρδίας ἡμῶν

καθὼς  just  as 
Parse: Adverb
Root: καθώς  
Sense: according as.
δεδοκιμάσμεθα  we  have  been  approved 
Parse: Verb, Perfect Indicative Middle or Passive, 1st Person Plural
Root: δοκιμάζω 
Sense: to test, examine, prove, scrutinise (to see whether a thing is genuine or not), as metals.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
πιστευθῆναι  to  be  entrusted  with 
Parse: Verb, Aorist Infinitive Passive
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
εὐαγγέλιον  gospel 
Parse: Noun, Accusative Neuter Singular
Root: εὐαγγέλιον  
Sense: a reward for good tidings.
οὕτως  so 
Parse: Adverb
Root: οὕτως  
Sense: in this manner, thus, so.
λαλοῦμεν  we  speak 
Parse: Verb, Present Indicative Active, 1st Person Plural
Root: ἀπολαλέω 
Sense: to utter a voice or emit a sound.
ἀνθρώποις  men 
Parse: Noun, Dative Masculine Plural
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
ἀρέσκοντες  pleasing 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: ἀρέσκω  
Sense: to please.
Θεῷ  God 
Parse: Noun, Dative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
τῷ  the  [One] 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
δοκιμάζοντι  examining 
Parse: Verb, Present Participle Active, Dative Masculine Singular
Root: δοκιμάζω 
Sense: to test, examine, prove, scrutinise (to see whether a thing is genuine or not), as metals.
καρδίας  hearts 
Parse: Noun, Accusative Feminine Plural
Root: καρδία  
Sense: the heart.
ἡμῶν  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.