Kehillah in Thessalonika I 2:3

3 For our appeal, our eidus (witness of testimony), does not spring from toyus (error) or meshuga delusion or from tum’a (uncleanness) or from remiyah (guile, deceit).

Kehillah in Thessalonika I 2:3 Meaning and Commentary

1 Thessalonians 2:3

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.

Kehillah in Thessalonika I 2:3 In-Context

1 But you yourselves know, Chaverim b’Moshiach, that our initial reception with you was not empty of result.

2 On the contrary, having suffered before and having been shamefully persecuted (as you know) in Philippi, we had the chozek b’Eloheinu (strength in our G-d) to speak to you the Besuras HaGeulah of Hashem in the face of tzorrim rabbim (great and oppressive enemy opposition).

3 For our appeal, our eidus (witness of testimony), does not spring from toyus (error) or meshuga delusion or from tum’a (uncleanness) or from remiyah (guile, deceit).

4 On the contrary, in this way we speak: as persons examined and approved by G-d to be entrusted with the Besuras HaGeulah of Hashem, as striving to please not men but Hashem who tests, who examines, our levavot.

5 Nor did we ever come with divrei chanuppah (words of flattery), as you know, nor with pretext for chamdanut (greed)?Der Oybershter is mine eidus! (G-d is my witness!)