5. οὔτε ... ἐνλόγῳκολακίαςἐγενήθημεν] ‘ For neither at any time did we fall into the use of speech of flattery’—λόγῳ being clearly the preachers’ own ‘ discourse’ or ‘ teaching’ at Thessalonica, and not the ‘ report’ of others regarding it. Κολακία (for form, WH.2 Notes p. 160) ἅπ. κεγ. N.T., though common in class, writers, carries with it the idea of the tortuous methods by which one man seeks to gain influence over another, generally for selfish ends. Thus Aristotle defines the κόλαξ: ὁδʼ ὅπωςὠφέλειάτιςαὑτῷγίγνηταιεἰςχρήματακαὶὅσαδιὰχρημάτων, κόλαξ (Eth. Nic. 4:12. 4:9): cf. Theophr. Charact. 2 τὴνδὲκολακείανὑπολάβοιἄντιςὁμιλίαναἰσχρὰνεἶναι, συμφέρουσανδὲτῷκολακεύοντι. How easily such a charge might be brought against the Apostles is evident from what we know of the conduct of the heathen rhetoricians of the day, cf. Dion Cass. Hist. Rom. 71:35, Dion Chrys. Orat. 32, p. 403. For a new work περὶκολακείας by Philodemus the Epicurean (50 b.c.) see Rhein. Museum 56. p. 623. For γίνεσθαιἐν (versari in) meaning entrance into and continuance in a given state or condition cf. Romans 16:7, 1 Corinthians 2:3, 2 Corinthians 3:7, Philippians 2:7, 1 Timothy 2:14, Sus. 8 ἐγένοντοἐνἐπιθυμίᾳαὐτῆς. προφάσειπλεονεξίας] i.e. ‘ the cloak of which covetousness avails itself.’ Had covetousness been the preachers’ motive it would have hidden itself under some outward pretext . Beng.: ‘praetextu specioso, quo tegeremus avaritiam.’ Πρόφασις (wrongly rendered occasio Vg., Clarom., Calv., Est.) is the ostensible reason for which a thing is done, and generally points to a false reason as opposed to the true, cf. εἴτεπροφάσειεἴτεἀληθείᾳ Philippians 1:18, and the class, parallels there adduced by Wetstein, and see also P.Oxy. 237. 6:31, 7:11, 7:13, 7:16 (2./a.d.); while πλεονεξία, though often associated by St Paul with sins of the flesh (Ephesians 4:19; Ephesians 5:3, cf. 1 Corinthians 5:9 ff; 1 Corinthians 6:9 f., and see also Musonius p. 90 (ed. Hense) ὁθεὸς ... ἀήττητοςμὲνἡδονῆς, ἀήττητοςδὲπλεονεξίας), is in itself simply ‘ covetousness,’ being distinguished from φιλαργυρία ‘ avarice’ as the wider and more active sin: see Lft.’ s note on Colossians 3:5 where it is explained as ‘ entire disregard for the rights of others.’ θεὸςμάρτυς] Cf. v. 10, also Romans 1:9, 2 Corinthians 1:23, Philippians 1:8. Chrys.: ὅπερἦνδῆλον, αὐτοὺςκαλεῖμάρτυρας ... ὅπερδὲἄδηλονἦν ... θεὸνκαλεῖμάρτυρα. Dr Dods aptly compares Cromwell’ s declaration to his first Parliament: ‘ That I lie not in matter of fact, is known to very many; but whether I tell a lie in my heart, as labouring to represent to you what was not upon my heart, I say, the Lord be judge.’