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1Th_2:4. The contrast.
καθώς ] not equivalent to because, quoniam (Flatt), but according as, or in conformity with this.
δοκιμάζειν ] denotes to prove, to try, then to esteem worthy, so that it corresponds to the verb ἀξιοῦν , 2Th_1:11. Comp. Plut. Thes. 12: Ἐλθὼν οὖν ὁ Θησεὺς ἐπὶ τὸ ἄριστον οὐκ ἐδοκίμαζε φράζειν αὑτόν , ὅστις εἴη .
δεδοκιμάσμεθα denotes, accordingly, not the divine act of the purification of the human character (Moldenhauer), but the being esteemed worthy on the part of God; not, however, as a reward of human merit, or a recognition of a disposition not taken up with earthly things (Chrysostom: εἰ μὴ εἶδε παντὸς ἀπηλλαγμένους βιωτικοῦ , οὐκ ἂν ἡμᾶς εἵλετο ; Theophylact: οὐκ ἂν ἐξελέξατο , εἰ μὴ ἀξίους ἐγίνωσκε ); also, not as an anticipation that Paul and his associates would preach the gospel without pleasing men (Oecumenius: ὁ Θεὸς ἐδοκίμασεν ἡμᾶς μηδὲν πρὸς δόξαν λαλεῖν ἀνθρώπων μέλλοντας ), but as a manifestation of the free and gracious counsel of God (Theodoret, Grotius, Pelt). The chief idea, however, is not δεδοκιμάσμεθα (so Hofmann), but πιστευθῆναι τὸ εὐαγγέλιον .
The passive form: πιστευθῆναι τὸ εὐαγγέλιον , is according to the well-known Greek idiom, of using in the passive the nominative of the person, even in verbs which in the active govern the genitive or dative. Comp. Rom_3:2; 1Co_9:17; Gal_2:7; Kühner, II. p. 34; Winer, p. 205 [E. T. 286].
οὕτως ] emphatically: even in this condition, even according to this rule. It does not refer to the following ὡς (Flatt), but to the preceding καθώς , and denotes that the gospel preaching of the apostle and his associates was in correspondence with the grace and obligation imparted to them.
οὐχ ὡς κ . τ . λ .] explains and defines the whole preceding sentence: καθὼς … οὕτως λαλοῦμεν .
ἀρέσκειν ] is here, on account of the concluding words ἀλλὰ τῷ Θεῷ κ . τ . λ ., not to please, to find approbation, but to seek to please. For, in reference to God, the apostle, according to his whole religious views and habits of thought, could only predicate of himself an endeavour to please, but not the actual fact that he pleased Him. It would, however, be erroneous to put this meaning into the verb itself;[33] it arises only when the present or imperfect is employed, because these tenses may be used de conatu. See Pflugk, ad Eur. Hel. V. 1085; Stallb. ad Plat. Gorg. p. 185, and ad Protag. p. 46; Kühner, II. p. 67.
ὡς ] may either be—(1) a pure particle of comparison: not as men-pleasers, but as such who seek to please God; or (2) may mark the condition: not as such who, etc.; or lastly, (3) may emphasize the perversity which would exist, if the apostle was accused of ἀνθρώποις ἀρέσκειν : not as if we sought to please men. In the two first cases ὡς extends over the second member of the sentence: ἀλλὰ τῷ Θεῷ κ . τ . λ ., in the last only over ἀνθρώποις ἀρέσκοντες . The second meaning is to be preferred, as according to it οὐχ ὡς κ . τ . λ . corresponds best to the qualifying words expressive of the apostle’s mode of preaching (1Th_2:3).
τῷ δοκιμάζοντι τὰς καρδίας ἡμῶν ] who proves, searches our hearts. ἡμῶν refers to the speaker. To understand it generally, with Koppe, Pelt, Koch, and Bloomfield, is indeed possible, but not to be commended, as the general form τῷ δοκιμάζοντι τὰς καρδίας , without the addition of ἡμῶν , would be expected. Comp. Rom_8:27; Rev_2:23; Psa_7:10. Moreover, Paul speaks neither here nor in 1Th_2:7 ff. of himself only, as de Wette thinks “very probable” in 1Th_2:3-4, but “certain” in 1Th_2:7, but includes his associates mentioned in 1Th_1:1. If the apostle spoke only of himself, he would not have put τὰς καρδίας ἡμῶν (1Th_2:4) and τὰς ἑαυτῶν ψυχάς (1Th_2:8), but would have written both times the singular, τὴν καρδίαν ἡμῶν and τὴν ψυχὴν ἡμῶν .
[33] So Wieseler on Gal_1:10, who, however, explains it not “to seek to please,” but “to live to please;” and after him, Hofmann and Möhler in the 3d ed. of de Wette’s Commentary.