1 Thessalonians 1:5

5. For our gospel came not unto you in word only, but also in power] The R. V. reads, how that our gospel, &c.; better perhaps, in that; the difference is slight: in any case the conversion of the Thessalonians, described in 1Th_1:5-6, was not that wherein their election consisted, but wherein it was evidenced. Paul and Silas were conscious in declaring their message of a power beyond all words attending it, which made them sure at the time that it would not be in vain. It was evident to them that God “had much people in this city.”

our gospel is God’s good news about Jesus Christ, proclaimed by His servants. See Rom_1:1-5. Hence it is both God’s gospel (ch. 1Th_2:2, &c.), and “our” gospel.

and in the Holy Ghost] The peculiar “power” in which St Paul and his helpers spoke at Thessalonica was not their own: their message came in the Holy Spirit, accompanied by the supernatural energy of the Spirit of God and of Christ. To this, as the N. T. teaches, the efficacy of the Gospel is always due. “He,” said Jesus, “the Spirit of truth, shall testify of Me; and ye also do testify” (Joh_15:26-27). Power is an idea constantly associated with the Holy Spirit, according to the words of Christ in Act_1:8, “Ye shall receive power, when the Holy Spirit has come upon you;” so in 1Co_2:4, “My message was not in persuasive words of wisdom, but in demonstration of the Spirit and of power,” &c.,—

“that mighty Breath

From heaven’s eternal shores.”

in the Holy Spirit, and, much fulness (R. V. margin), or abundant fulfilment. The preposition “in” is not repeated in the Greek, so that the third adjunct is closely identified with the second (Holy Spirit).

The same Greek word is used in the phrase “full-assurance of the understanding” in Col_2:2; “of hope,” “of faith” (Heb_6:11; Heb_10:22). But the “fulness” of this passage is ascribed to the “gospel” as it “came to” its Thessalonian hearers. It had its full effect upon them. Comp. 2Ti_4:17, where the corresponding verb is used,—“that through me the message might be fulfilled” (R. V.)—fully proclaimed. This “fulfilment” has been shown in 1Th_1:3; comp. ch. 1Th_2:13; 2Th_2:13.

The power is in the gospel preached, the fulfilment in the hearers, and the Holy Spirit above and within them inspires both.

as ye know what manner of men we were among you for your sake] The R.V., more accurately, even as ye know … we shewed ourselves toward you. The Apostle appeals to the knowledge of his readers to confirm what he has just said respecting the powerful effect of the Gospel upon them. This result in the experience of the Thessalonians accorded with the spirit and behaviour of the apostles towards them. “It was a mutual influence: so we preached, and so ye believed,” 1Co_15:11 (Jowett). In ch. 1Th_2:1-12 (see the remarks Introductory to ch. ii.) the Apostle draws a vivid portrait of himself and his colleagues as they were at Thessalonica.

They so lived and laboured on your account—out of love to their Thessalonian hearers (comp. ch. 1Th_2:8), to those whom they felt sure God in His love had chosen for Himself (1Th_1:4) and was calling by their means “to His own kingdom and glory” (ch. 1Th_2:12). Comp. 2Ti_2:10, “I endure all things because of the elect.”

“In the background,” behind “the purpose of the Apostle and his colleagues,” there was “the purpose of God,” Who for the Thessalonians’ sake gave this power to His servants (Alford).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For our gospel came not unto you - When first preached; Act 17:1-3. Paul speaks of it as “our gospel,” because it was the gospel preached by him and Silas and Timothy; comp 2Th 2:14; 2Ti 2:8. He did not mean to say that the gospel had been originated by him, but only that he had delivered the good news of salvation to them. He is here stating the evidence which had been given that they were a church “chosen by God.” He refers, first, to the manner in which the gospel was received by them 1Th 1:5-7, and, secondly, to the spirit which they themselves manifested in sending it abroad; yet.1Th 1:8.

In word only - Was not merely spoken; or was not merely heard. It produced a powerful effect on the heart and life. It was not a mere empty sound that produced no other effect than to entertain or amuse; compare Eze 33:32.

But also in power - That is, in such power as to convert the soul. The apostle evidently refers not to any miracles that were performed there, but to the effect of the gospel on those who heard it. It is possible that there were miracles performed there, as there were in other places, but there is no mention of such a fact, and it is not necessary to suppose it, in order to see the full meaning of this language. There was great power manifested in the gospel in its leading them to break off from their sins, to abandon their idols, and to give their hearts to God; see this more fully explained in the notes on 1Co 2:4.

And in the Holy Ghost - Compare the notes on 1Co 2:4. It is there called the “demonstration of the Spirit.”

And in much assurance - That is, with firm conviction, or full persuasion of its truth. It was not embraced as a doubtful thing, and it did not produce the effect on the mind which is caused by anything that is uncertain in its character. Many seem to embrace the gospel as if they only half believed it, or as if it were a matter of very doubtful truth and importance; but this was not the case with the Thessalonians. There was the firmest conviction of its truth, and they embraced it “heart and soul;” compare Col 2:2; Heb 6:11. From all that is said in this verse, it is evident that the power of God was remarkably manifested in the conversion of the Thessalonians, and that they embraced the gospel with an uncommonly strong conviction of its truth and value. This fact will account for the subsequent zeal which the apostle so much commends in them - for it is usually true that the character of piety in a church, as it is in an individual, is determined by the views with which the gospel is first embraced, and the purposes which are formed at the beginning of the Christian life.

As ye know what manner of men, ... - Paul often appeals to those among whom he had labored as competent witnesses with respect to his own conduct and character; see 1Th 2:9-10; Act 20:33-35. He means here that he and his fellow-laborers had set them an example, or had shown what Christianity was by their manner of living, and that the Thessalonians had become convinced that the religion which they taught was real. The holy life of a preacher goes far to confirm the truth of the religion which he preaches, and is among the most efficacious means of inducing them to embrace the gospel.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

1Th_1:5-10

For our gospel came not unto you in word only -

The coming of the gospel and its effects

I.

The manner in which the gospel should come to a people.

1. In word.

(1) In the word written. It is of no use without this. The preachers voice cannot reach where it can go.

(2) In the word preached--stated in naked and clear propositions. Religion is no dark, unintelligible impulse of the mind. A trumpet must give a certain sound, or who will prepare himself for the battle. A heralds business is to make himself understood.

(3) In the word apprehended. For the want of effort in this direction many are living in the grossest presumption, supposing themselves to be saints whereas they are in the utmost danger; on the other, there are many embarrassed with doubts and fears who ought to be enjoying the gospel.

2. In power.

(1) Doubtless in miraculous power, but this is subordinate. The importance of a document lies in its contents, not in the seal.

(2) Certainly in moral power--the intrinsic energy and efficacy of the truth. Is not my word a hammer, etc. The word of God is quick and powerful. This was seen in the case of Felix and Agrippa. When the truth is emphatically announced, there is a majesty, authority and force in it which are not found in moral, philosophical, or scientific disquisitions and harangues. Let me testify that you are a sinful man, a dying creature, that eternity is about to open, etc., and there is a power in those truths to strike upon the conscience and cause alarm, and if rejected it is in defiance of the dictates of the understanding and heart.

3. In the Holy Ghost, who--

(1) Convinces of sin, righteousness and judgment, creating a sense of the need of the Saviour and preparing for the reception of the message of mercy.

(2) Applies the gospel salvation to the heart and sheds abroad the love of God in it, and renovates the whole nature.

4. In much assurance. The image is that of a vessel richly freighted with all its sails spread, and wind and tide directly in its favour, going gallantly into port hailed by the acclamations of the people on the beach.

(1) The gospel came on our part with full knowledge, invariable conviction, and certainty.

(2) It was received by you like a vessel richly freighted, commissioned by Providence, sent of God, and the treasure, by appropriation, at once fully became your own. This implies, of course, that they saw the evidence, and felt the power of the word, so that no room was left for doubt. The primitive believers were not entangled as we are by metaphysical subtleties and difficulties respecting faith. They knew at once, with the simplicity of children, that a cordial reception of Christ was salvation.

(3) It is the privilege of every believer to rejoice in the fulness and felicity of his justification. This full assurance is nothing else than a simple and perfect belief.

(4) With joy of the Holy Ghost amidst much affliction. The design of the gospel is to produce joy where nothing else can produce it. Animal spirits, the delights of science or of sense, where are they in affliction? But Christian joy flourishes and sings in trials, Though the fig tree shall not blossom, etc.

II. The effects which the Gospel is to produce when it has so come.

1. They turned from idols. Is there no idolatry amongst us which the gospel ought to dethrone? What about the worship of mammon, of the world, of self?

2. They turned to serve the living and true God.

(1) Who has the right to our service which no one else has.

(2) Who will reward us for our service as no one else will.

3. To wait for Jesus.

(1) He delivered us from the wrath to come--hence there is nothing in the future to fear.

(2) Jesus comes at the Judgment; at death.

4. They became imitators of Christ. He is our supreme example. His followers are to be imitated only as they truly follow Him. Take My yoke upon you, etc.

5. They became examples to others. There was light upon the candlesticks at Philippi, Berea, etc., but none so brilliant as here. A Christian is not required to set an example of learning, wealth, etc., but of goodness.

III. The report which may go abroad. It was just the same as when a modern people renounces idols and wickedness. The rumour gets abroad and is substantiate by changed lives. It is the same when a revival of true religion breaks out anywhere. (J. Stratten.)

Power through the Spirit

The best way I can explain how the Christian worker, in complete contact with Christ, is a power to save souls, is by the following example. Take a common bar of iron, and first bending it into the shape of a horseshoe, apply it to a battery. The stream of magnetism flows through it, and by this power it is enabled to hold, even though there be suspended from it extremely heavy weights. As long as the iron is in contact with the battery, so long does the power endure; but the moment the connection is broken the power ceases, the weights fall, and the magnet becomes only a piece of iron. Similarly the Christian worker, in immediate contact with Christ, has His Spirit flowing through him, and this Spirit is the power, and by it we are enabled to do great works for Christ: but the moment we lose touch of Christ, that moment is our power gone, and we become, for Gods purpose, a mere worthless piece of clay. (C. White.)

The gospel the only power unto salvation

Bishop Lavington, when addressing his clergy in a pastoral charge in the last century, said, We have long been attempting to reform the nation by moral preaching. With what effect? None. On the contrary, we have dexterously preached the people into downright infidelity. We must change our voice; we must preach Christ and Him crucified; nothing but the gospel is the power of God unto salvation.

How the gospel came to the Thessalonians

I. A fact asserted. Our gospel came unto you.

1. Our gospel, not by way of revelation, but dispensation. They had it in trust for the advantage of others. And so sure were they that it came from God that they said, If we or an angel from heaven preach any other, etc.

2. What is this gospel Good tidings; but the goodness of the news must regard the state of the receiver. The proclamation of deliverance will be acceptable only to captives. To offer pardon to the innocent or alms to the wealthy would be an insult. The gospel finds every man a sinner, and the relief it gives is adapted to his condition. Is he lost? Here is a Saviour. Is he unholy? Here is renewing grace.

3. This gospel came to them; they did not go to it or send for it. Nor did our heathen forefathers; nor did we. I am found of them that sought me not.

II. The manner of it explained. It came--

1. In word--by the translated scriptures and the preached word to you. Thus it must come to be received at all. But a mere theoretic knowledge--

(1) Cannot answer the design of the gospel. God has not inspired men to write His word and then magnified it to amuse your minds or furnish you with materials for controversy. All scripture … is profitable, etc.

(2) Will aggravate your sin and increase your condemnation. It is a medicine which will either kill or cure: it will prove either the savour of life or death. See that ye refuse not Him that speaketh.

2. In power. When this is the case--

(1) It produces conviction of sin. The word at Pentecost was quick and powerful. It pricked men to the heart, etc. It is the same now. But it works conviction only for saving purposes. Believe on the Lord Jesus Christ, and the word will come with power.

(2) It gives comfort--and the comfort increases with the tribulation. Ah, said Bolingbroke, I find my philosophy fail me now in this affliction. Does the gospel fail? Although the fig tree shall not blossom, etc.

(3) It sanctifies. It calls us to be and makes us saints. Plato often complained that he could not bring the inhabitants of a single village to live according to his rules. But did the fishermen of Galilee complain in a similar way? We have seen the profligate become moral, the covetous liberal, the implacable ready to forgive.

3. In the Holy Ghost. This marks the nature and source of the power. The apostle does not refer to miraculous power--for that ceased with the early age, and miracles failed over and over again when they were worked to secure belief. This power is common to every age, and when exerted never fails. Not by might nor by power. Melanchthon, in his zeal for God, hoped that all he addressed on the love of Christ would embrace Him as a Saviour; but he soon found that old Adam was too strong for young Melanchthon.

4. In much assurance--

(1) of understanding,

(2) of faith,

(3) of hope. (W. Jay.)

The power, spirit, and assurance of the gospel

I. The word of thy Gospel.

1. Not mans gospel (Gal_1:6; 2Co_11:4).

2. But Gods gospel (Act_20:24).

3. To some a hidden gospel (2Co_4:3-4).

4. But to others a revealed one (Mat_11:25).

II. The power of the Gospel.

1. It reveals the Saviour (1Co_1:24).

2. It quickens the dead (1Co_4:15).

3. It enlightens the mind (1Pe_2:9).

4. It reveals wrath (Mar_16:16).

III. The spirit of the Gospel.

1. It expounds the nature of truth (1Co_2:10).

2. It gives the knowledge of freedom (Rom_8:2).

3. Helps the soul against its infirmities (Rom_8:26).

4. And gives us the seal of glory (Eph_1:13).

IV. The assurance of the Gospel.

1. The assurance of pardon (Psa_103:12-13).

2. Assurance of righteousness (Isa_32:17).

3. Assurance of hope (Heb_6:18-20).

4. Assurance of love (Col_2:2). (T. B. Baker.)

A gospel of power

I. The gospel is not simply a system of morals; it is a Divine power working in human life, the power of the Holy Ghost. It comes not in mere word or theory or philosophy, but as a supernatural power direct from God. In this respect we distinguish religion from simple morality. Morality does not profess to go any higher than good motives. But the religious man looks to God for Divine strength and help to supplement his own feebleness.

II. The gospel is not the mere word of a creed or ritual, but the power of a life. What Christ most of all desires for us is that every true affection should be strengthened within us; that every noble aspiration should rise up to attainment; that every generous impulse should lead you to help and bless your fellows; that you should abhor the evil and love the good.

III. Christian assurance will come to him who lives by the power of the Holy Ghost. Prove Christs words by personal experiment, venture all on His sayings, surrender yourself to Him wholly, follow His counsel; and there will grow up within you such invincible conviction of His truth that neither death nor life shall shake His power over you. (Prof. James Legge.)

The gospel in word

I heard two persons on the Wengern Alp talking by the hour together of the names of ferns; not a word about their characteristics, uses, or habits, but a medley of crack-jaw titles, and nothing more. They evidently felt that they were ventilating their botany, and kept each other in countenance by alternate volleys of nonsense. Well, they were about as sensible as those doctrinalists who forever talk over the technicalities of religion, but know nothing by experience of its spirit and power. Are we not all too apt to amuse ourselves after the same fashion? He who knows mere Linnaean names, but has never seen a flower, is as reliable in botany, as he is in theology who can descant upon supralapsarianism, but has never known the love of Christ in his heart. True religions more than doctrine, Something must be known and felt. (C. H. Spurgeon.)

Word and power

The gospel in two aspects.

I. Human. Our. It is human--

1. In its instrumentality. It was revealed to man, its blessings are enjoyed by man; it is preached and propagated by man (Rom_10:14-15).

2. When not crowned with success. In word only. Apart from the unction from above, the gospel is a dead letter, a savour of death unto death--the good seed falls by the wayside, among thorns, on stony places. The impressions are superficial and defective.

II. Divine. In the Holy Ghost. It is Divine--

1. In its origin. It is Gods plan of salvation. It could not have been originated by man, because the idea is beyond the limit of his thoughts. Man can never give existence to what is Divine. That which is born of the flesh is flesh. The gospel bears the image of the heavenly. It is Gods scheme.

2. In its revelation. None could disclose Gods secrets but Himself. Salvation is one of Gods deep things. That which was not originated with man could not be revealed by Him. The gospel salvation was revealed early, unexpectedly, gradually, completely.

3. In its efficacy. The three clauses show the blessed and saving influence of the gospel.

(1) In the emancipation of sinners from the slavery of sin and Satan. The gospel is truth, and the truth makes free and destroys the stronghold of Satan.

(2) In establishing the kingdom of God in the heart. The gospel produces faith, hope, love; it enlightens the understanding, spiritualizes the affections, and purifies the heart. (J. Jenkins.)

The gospel in word

You have passed through a bleak, barren moorland, where the soil seemed sown with stones, and disfigured with stumps of trees, and the only signs of vegetative life were scattered patches of heather and flowerless lichen. After a while you have again traversed the same region, and observed fields of grain ripening for the harvest, and budding saplings giving promise of the future forest. Whence this transformation? The cultivator has been at work. Not less apparent was the change effected in Thessalonica by the diligent toil and faithful preaching of the apostles. We have here two prominent features in the successful declaration of the gospel.

I. The Gospel in word. Our gospel came unto you in word. In the history (Act_17:1-34) we learn the leading themes of apostolic preaching. It is worthy of note that the inspired apostle grounded his discourse on the Scriptures. Even he did not feel himself free from their sacred bonds. He taught--

1. That the promised Messiah was to be a suffering Messiah. The Jewish mind was so dazzled with the prophecies of the regal magnificence and dominion of Jesus, that they overlooked the painful steps by which He was to climb to this imperial greatness. Out of their own scriptures he proved that the only Messiah announced was to be a man of sorrows.

2. That the Messiah who was thus to suffer and die, was to rise again. This declared the Divine dignity of His person and was the pledge of the success and stability of His work.

3. That the Jesus who thus suffered and died and rose was the very Messiah promised in their scriptures. The grand topic of apostolic preaching must be the staple theme of the pulpit today.

II. The Gospel in power.

1. In the exercise of miraculous power. The apostles were invested with this, and used it in substantiating the facts of the gospel.

2. In the Holy Ghost--not only in His miraculous manifestations, which were necessary in that age; but in the ordinary exercise of His power, as continued down to the present day--enlightening, convincing, renewing.

3. With much assurance. Literally, with full assurance, and much of it. Plerophorla is from a word that means to fill up, and is used to denote the hurrying a ship on her career, with all her sails spread and filled with the wind. So the soul, filled with the full conviction of truth, is urged to a course of conduct in harmony with that conviction.

4. An assurance enforced by high integrity of character. As ye know what manner, etc. Their earnest labours and upright lives showed they were men moved by profound conviction--a blending of evidence that is not less potent in these days. (G. Barlow.)

The powerful gospel

I. The world needs a powerful Gospel. The great want of men in all ages is an impulse to carry them out of spiritual lethargy. The first requisite is not light. Those who sit in darkness may see a great light, but not have the disposition or energy to seek it. The blight of society is not virulent hatred to good, but indifference, spiritual paralysis. The knowledge of truth is far ahead, not only of the practice but of the ability to pursue it. Theories of the universe have been formulated by the cartload, and the world is little the better for them. There is no hope of salvation in one more theory. No gospel that is not inspired with energy, however fertile in thought or beautiful in sentiment, will meet the worlds need. But beware of mistaking sensation for energy. Sensational preaching may excite interest and stir emotion: yet it may be impotent as the thunder which only comes when the lightning has gone. We want a real energy though it be as silent as sunlight.

II. The Gospel of Christ is full of power. Christianity is not merely a specific religious system ranking with the Egyptian, Indian, Grecian, etc. Nor is it only a better system in dignity, purity, etc. It is more than the noblest solution of the riddle of the universe. Its striking peculiarity is that it is alive, while other systems are dead. There is much truth in the Vedastic ideas of God, in the Zoroastrian teaching about sin, in the Egyptian eschatology, in the Greek dramatists views of moral government, in the Greek philosophers thoughts concerning the chief good. But all these lack power to change the heart. Christianity does this. Christ struck the keynote when He wrought miracles--mighty signs of His spiritual work. The might of them was an indication of His power. He was moved with compassion; but His sympathy showed itself in energetic deeds of charity. He promised that His exaltation on the cross should draw all men unto Him. Thus Paul writes of the Cross as the power of God (1Co_1:18). When the apostles were endued with power from on high their preaching was effectual. The power of the gospel is seen by its effects in the great apostolic missions, in the regeneration of the Roman world and the creation of Christendom, in Christian law, literature, society, home life, and individual character, in missionary victories of modern times.

III. Christ is the source of the power of the Gospel.

1. He is the Truth (Joh_14:6). Errors are never lastingly powerful. When a false religion wins its way it is because of the truth mixed up with its errors. Mohammedanism, e.g., was a grand protest of Monotheism against idolatry. If Christianity were false it must ultimately have failed. The truth of Christ is the first secret of His power; and the power of the gospel is a proof of its truth. Mere external success may not go for much, but success in spiritual regeneration cannot be begotten of a lie. Christianity is not merely powerful: it is powerful for good, and therefore cannot have been cradled in a delusion.

2. Christ is seen in self-sacrificing love. He wins by the attractions of His Person and character. The great secret of His power is His Cross. A Christless gospel must ever be a futile one, and Christ without His Cross will be shorn of His strength. Without this, Christian ethics and theology are weak.

3. Christ sends His Spirit with His gospel. Conclusion:

The power of the gospel may be frustrated--

1. If the gospel is untruly, unfaithfully, unspiritually preached.

2. If the help of the Divine Spirit is rejected or neglected.

3. If the hearer wilfully rejects its influence. (W. F. Adeney, M. A.)

Power of the gospel

I wish I could take you to a scene in the kingdom of Hyderabad. The people had risen in a mob to drive us out, because we tried to speak of another God than theirs. The throng was filling the streets. They told me if I tried to say another word I should be killed! I must leave at once, or never leave that city alive! I succeeded in getting their permission to tell a story before they stoned me. They were standing around ready to throw the stones, when I told them the story of all stories--the love of the Divine Father that had made us of one blood. I told them that story of the birth in the manger at Bethlehem; of that marvellous life; of the gracious words that He spake. I told them the story of the Cross, and pictured, in the graphic words the Master gave me that day, the story of our Saviour nailed to the cross for them. When I told them that, I saw the men go and throw their stones into the gutter, and down the cheeks of the very men that had been clamouring the loudest for my blood I saw the tears running. And when I told them how He had been laid in the grave, and how after three days He came forth triumphant and then ascended into heaven, where He ever lives to make intercession for them, and that through Him every one of them might obtain remission of sins and eternal life, I told them I had finished my story, and they might stone me now. But no! they did not want to stone me now. They came forward and bought Scriptures, Gospels, and tracts, for they wanted to know more of the wonderful Saviour. (D. Chamberlain.)

The quiet power of the gospel

A celebrated divine, who was remarkable in the first period of his ministry for a boisterous mode of preaching, suddenly changed his whole manner in the pulpit, and adopted a mild and dispassionate mode of delivery. One of his brethren then inquired of him what had induced him to make the change. He replied: When I was young I thought it was the thunder that killed the people; but when I grew older and wiser I discovered that it was the lightning. So I determined to thunder less and lighten more. (W. Antliff, D. D.)

The penetrating power of the gospel

Down by Mitcham, when the lavender is growing, if you take a house there you will discern a smell of lavender; you may shut the windows and close the doors, but when any persons enter, a whiff of lavender enters with them--you cannot help it; and if you live where the gospel is preached at all, you will be sure to hear it and made to know of it. It is Gods intention that you should. It is a voice that comes unasked and undesired, but come it does. (C. H. Spurgeon.)

The subduing power of the gospel

Amongst the very first comers at an open-air service was a well-dressed, respectable young man. He took a position close to where we were standing. He evidently did not come prepossessed in our favour. He looked severely on us, and there were hard lines about his mouth, as though he were contending with internal passion. I saw this and said to him, Do you know why we have come here today? His reply was a prolonged stare at me. I took no notice of this, but said, We have come to tell you and these gathered here about a Father in heaven who loves you. The effect upon the man was instantaneous. A whole battery of arguments could not have produced a more sudden effect than these few unpremeditated words. His face at once softened down; the stern, severe lines about his mouth melted away, and though he made no reply, I could see he was touched. He remained rooted to the spot, an earnest listener all the time we remained there. (J. Macgowan of Amoy.)

Degrees of power attending the gospel

Paul claimed two things as necessary to success in the ministry.

1. He could call the gospel our gospel. We must be saved before we can preach salvation. Ezekiel had to eat the roll of his prophecy. As well think of steering the Great Eastern across the ocean without knowing the first principles of navigation; as well think of setting up as ambassador without your countrys authority, as of preaching before the gospel is your own. No amount of education will suffice if you lack a personal interest in salvation by Christ.

2. He was able to point to his manner of life. And so must we. We must show in our lives what we preach with our lips. Woe to the minister when he is compelled to say, Do as I say, not as I do. We shall use the text--

I. For discrimination. The gospel comes to all who hear it; to the unregenerate as to the regenerate. But some preachers give one gospel to one class and another to another. Unlike the old sowers who sowed indiscriminately, they want to find the good ground before they sow. Instead of going out into the highways and hedges they want to know who are appointed to come, and then they will give the unnecessary invitation. But the apostles delivered the same gospel to non-elect and elect. The point of distinction is not in the gospel, but in its being applied by the Spirit or left to be rejected of men.

1. To some the gospel comes only in word. Even here there are gradations.

(1) Some scarcely know what it is all about. They go to a place of worship and sit out an hour and a half of penance, and when done think they have done the proper thing, but are stolid, unthinking worshippers of an unknown God.

(2) Others understand it in theory, and are pleased with it if preached in a manner to suit their tastes; but the gospel remains in them as drugs in an apothecarys drawer: they are there, but produce no effect. It is an unloaded canon or barrel of gunpowder; it has no force because the fire of Gods Spirit is absent.

(3) Others are really affected by it. They weep, resolve to amend, are alarmed, but the morning cloud is not more fleeting than their emotions. But these are produced by words, not by the Spirit. But men weep at a theatre. I am afraid that much of the holy water which is spilt from eyes in our places of worship is of no more value than the holy water at Catholic chapels. It is not heart sorrow. At this point let me ask, Do you know the gospel only in word? There is a class who are professional sermon hearers. They go one Sunday to hear Mr. A., another to hear Mr. B., and appraise, criticise, etc. They are no better than spiritual vagabonds, neither getting nor doing good.

2. There are those to whom the gospel comes with three accompaniments.

(1) There is sometimes an effect produced by the gospel which may be called power, but it is not the power that saves.

(a) It comes with power on the understanding. You have heard, weighed, judged, and received it as being Divine--you assent to its propositions.

(b) To the conscience. It has convinced you of sin. Like Felix, you tremble.

(c) On the feelings. Your desires have been awakened. You have said, Oh, that I were saved! and even advanced as far as Balaam, Let me die the death of the righteous.

(d) On the life. The gospel has done you much good, although it has not saved you; though, alas! there are others to whom it has only for a time been as bit and bridle.

(2) We come now to a nobler elevation, and speak to those to whom the Word has come in the Holy Ghost. This is a great secret and cannot be expounded, but many of you know it experimentally. The Spirit has come--

(a) A quickening power. You have now different feelings, joys, sorrows, to what you had before, because while you listened to the letter which killeth, the Sprat came with it and made you live.

(b) As an illuminating power. He showed you your sins and your Saviour.

(c) As a comforting power. Your burdens were removed as He opened up to you the promises.

(d) An inflaming power. He has rested on you when you have heard the Word as a Spirit of burning.

(e) A rejoicing power.

(3) The highest point in the text is much assurance.

(a) They were fully persuaded of the truth of the gospel, and had no staggering or blinding doubts.

(b) They had the fullest conviction of their interest in that truth. They were saved, and they knew it.

II. For instruction. It is not enough to preach the gospel; something more is wanted for conversion than even that. We must have the energy of the Holy Ghost. Then--

1. It becomes more and more imperatively necessary that we should be much in prayer to God for that blessing. Luther said, I have so much business today that I cannot get through it with less than three hours prayer. Most people say, I have so much business that I must only have three minutes prayer.

2. Let us learn our own indebtedness to distinguishing grace, and bless God that the Word has come to us with power.

3. Inasmuch as there are degrees of attainment, let us seek for the highest degree. The rest-and-be-thankful policy is not much approved in politics, and in religion it will never answer.

4. A privilege may become a curse. If you have received the gospel in word only, it will aggravate the condemnation of those who might have received it with the Holy Ghost but would not. (C. H. Spurgeon.)

The gospel in power

On hearing these words of the apostle, who is not immediately disposed to say, Happy man, who could thus address the objects of his ministry and the fruits of his evangelical labours? But who is not also disposed to say, Happy minister, with whomsoever associated in religious life, in what ever age or country he may exercise his ministry, who, when addressing those among whom he has been preaching, can employ similar language--For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance.? Now, how came this gospel to the Thessalonians?

I. Not in word only. Words are symbols of thought, and idea, and sentiment; and it has pleased God the Holy Spirit to honour words, and He has been pleased to sanctify and dignify words through the medium of which to make known His thoughts and sentiments, His designs and dealings in reference to us men and our salvation. He, therefore, inspired holy prophets, and they announced the great things which belong to the salvation of the soul; and then they were directed to record this; and we read the words which God the Holy Ghost taught--the word of this salvation--how that Christ died for our sins, and rose again the third day, according to the Scriptures; and they state the doctrines found on these facts, the privileges connected with them, the practical tendency of the whole, and the ordinances and institutions of the gospel: and thus in language they announced the good news, the glad tidings to the people. And still whenever the gospel comes, it must come in word; words must be employed, and the minister of the sanctuary must still employ the words of this life. But then the great danger is lest it come in word only: then the great design of the gospel is defeated; all the high and important particulars relating to our salvation are not realized wherever the gospel comes only in word. We can suppose the case of a minister of Christ, possessing talents--talents of no common order, with a highly cultivated intellect, a very fertile imagination, and a genius which leads him to employ figures of poetry, and to suggest thoughts that captivate the attention and strike the minds of those who listen to his discourses from time to time; there are multitudes who throng to hear him wherever he goes; and, to use the words of the prophet, he is to them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument. And oh, how well attended are his ministrations! But where, amidst all this, is the instance of the poor sinner pierced to the heart by the two-edged sword of the Spirit and feeling the pungent smart of conviction? Where is the instance of the man smiting on his breast, and crying, God be merciful to me a sinner? But thus came not the gospel to the Thessalonians.

II. Also in power. What power?

1. Not the civil power; because in the days to which the apostle refers Christianity was not even protected by the civil government, but opposed by it. It was not with them as it is happily with us, where Christianity forms part and parcel of the very constitution and laws of the country, and where the broad shield of legal protection is thrown over us, and where we sit under our own vine and fig tree, none daring to make us afraid.

2. Neither could the apostle refer to the power of eloquence or human talent. St. Paul himself tells us that his speech and his preaching was not with enticing words of mans wisdom, but in demonstration of the Spirit and of power. This was the power; it was a Divine power; and it was Divine in two points of view: first, there was miraculous power to mark the propagation of the gospel; secondly, there was a secret energy accompanying the administration of the Word, bringing it home to the conscience and heart of those who heard. There is an awakening power, a convicting power; and there is a regenerating power, and a sanctifying power, and a consoling and satisfying power. Oh, what an energy there is in the gospel of the Lord Jesus Christ!

III. And in the Holy Ghost. As surely as there was miraculous power in the first age of Christianity, so surely was the Holy Ghost there; for the miracles then wrought were the miracles of the Holy Ghost--God also bearing them witness, both by signs and wonders, and with divers miracles and gifts of the Holy Ghost, according to His own will. And as surely as there must always be an efficacious power to give efficacy to the gospel wherever it is administered, the Holy Ghost must be there. The gospel is the dispensation of the Spirit; and where the gospel is preached, the Spirit of God is present to bear testimony to the truth. Who and what is the genuine Christian? Why, he was once in the dark, but now he is light in the Lord. How came he to be so?. Ah, says one, the preacher told us the gospel is light. True; and the gospel is the great light of the system, and the gospel is shining in the zenith of its splendour and glory. But what avails to me the noon-day sun, with all the blaze of day, if I have not the organs of vision. It is not only necessary that the light be there, but we must have the organs to discern it. And how comes this change to pass on us? By the mighty energy of the Spirit. He removes the scales from our mental eyes; it is He that gives the organ of spiritual vision and of perception; it is the Spirit that giveth light,

IV. And in much assurance--a plenitude of assurance. This phrase is significant of the manner in which the gospel was received by the people.

1. The assurance of the truth of the message. I do not know that the first believers in Christianity waited on the outside of the great temple of truth, to examine the two external pillars on which the temple reposes and by which it is supported. You know what those two pillars are: unmoved they stand where they ever stood, and all the shafts of infidelity have been unable to make any impression on them.

(1) Prophecy; and the argument is this: Where there is genuine prophecy there is God, because God alone sees the end from the beginning: now in this Book is genuine prophecy; then here is God.

(2) Miracles: where there are genuine miracles there must be God, for He alone can control nature, and act in opposition to its laws. But here are such interpositions recorded; therefore here is God. Now I do not know, I say, that these primitive believers waited outside the temple to examine then its two grand pillars in the first place; I rather believe they went in at once. The temple of truth, and wisdom, and grace--Like the cerulean arch we see, Majestic in its own simplicity.

2. They saw the sanctity of those who officiated there. You know, says the apostle, what manner of men we were amongst you. Their simplicity, their self-denial, their purity, their benevolence, their zeal; are these characters that belong to infidelity? Then there was the Architect--the Architect of the temple of truth spoke in the temple of truth; and the people heard, and the truth came home to their hearts and consciences, and examined the inmost recesses of their hearts: they were judged of all, and condemned of all, and approved of all; and they were assured that it was the great Architect of truth Himself who thus spoke. (Robert Newton, D. D.)

The practical application of the gospel

The important question is--has the gospel really come to you; and has it come to you in power, and in the Holy Ghost, and in much assurance? If so, you must have experienced--

I. A conviction of sin. The man who is a real Christian must have been taught the plague of his old nature, and what an evil thing it is to sin against God.

II. An acquaintance with the character of Gods holy law. This is a very necessary piece of knowledge. A mere professor, who has never known what real conviction of sin is, may be capable of amendment of life to a certain extent, but can have no just conception of the enormity of transgression against a holy and just God. When a man is made experimentally acquainted with the operations of the Holy Ghost, he feels that he has transgressed against God, and against the reasonable law of a mighty and righteous God, in every particular. He who hath broken the law in one point, hath broken it in all.

III. A belief in the Lord Jesus Christ. When a man is in this condition there is no difficulty at all in persuading him that all his hopes upon his own efforts and his own righteousness must be dispensed with, and that he must rest on the imputed righteousness of Jesus Christ, the perfect work of the Son of God, the salvation of the Divine Saviour. Every man who is saved is saved by himself. God comes to a man personally; the Holy Ghost comes to a man personally; the merits of Jesus come to a man personally. This is real religion. (H. Allen, D. D.)

The power of a felt gospel

Once on a time an obscure man rose up to address the French Convention. At the close of his oration Mirabeau, the genius of the French Revolution, turned round to his neighbour and eagerly asked, Who is that? The other, who had been in no way interested in the address, wondered at Mirabeaus curiosity; whereupon the latter said, That man will yet act a great part; and added, on being asked for an explanation, He speaks as one who believes every word he says. Much of the pulpit power under God depends on that--admits of that explanation, or of one allied to it. They make others feel who feel themselves. (T. Guthrie, D. D.)

The might of the gospel

There is power of the highest created order where there is mind. We need not quote an adage but two centuries old--Knowledge is power--when we can find the sentiment far more nobly and anciently expressed in our Bible--A wise man is strong; yea, a man of knowledge increaseth strength. How mind acts upon mind! What vibrations bound from a single thought! But the gospel awakens a man dead in trespasses and sins. Through its precepts he gets understanding. It reminds him of the image in which he was created, and which he has lost. It fills him with shame and confusion that he has sunk so low. It informs him of the infinite gentleness which can once more make him great. It brings out the stamina of his mental and moral sensibilities by the same objects, alone touches him at all joints, stirs every inmost depth, and unbinds each latent energy of the spirit. The power of Christ rests indeed upon him. There is thus a mightiness in the gospel.

I. It is the power of truth. The gospel founds itself upon facts--upon what was done and upon what was taught. This is substantial truth; and it justifies unfeigned faith.

II. It is the power of authority. It is Divine obligation; the binding power and sanction is precisely this--He that believeth shall be saved, and he that believeth not shall be condemned.

III. It is the power of realization. Sooner or later, it is more or less surrounded by something like itself. It provokes inquiry, and compels to take a part. It tells of the death of Christ: it realizes futurity. In us is found every doctrine and blessing of the gospel in actual form and rudiment. Ours is a present salvation. The work of grace bears its fruits. Faith groweth exceedingly; love aboundeth more and more; peace passeth all understanding; and patience hath its perfect work. This is surely power--the kindling of a living light over the written Word, and the inward interpretation--the witness of the soul closing with it. (R. W. Hamilton, LL. D.)

The power and assurance of the gospel

It came and comes--

I. With power. Who shall declare this mystery of power? All ages and sciences have worked at the problem.

1. Power in its lowest conceptions belongs to the material. It is in the storm, the wave, the flashing lightning. Latent or active it belongs to every atom in the universe.

2. Higher up is the power of thought which gives man empire over the world; temples, machines, pictures, etc., are embodied thoughts. Fling your mind back on the infinite past, and you find a period when every force existed as a thought in the Eternal Mind.

3. Highest of all is the power of the gospel. What is this? The power that slumbers in the great, Divine, essential seed thoughts of Christianity. The gospel is a gospel of--

(1) Incarnation. The historic conceptions of God are all true and grand, but how cold and distant! But turn to the gospel, and you see the mighty God in the cradle of Bethlehem, in the streets of Nazareth, on the cross of Calvary, that He might take my nature up into Himself.

(2) Unbounded benevolence. No truth of history is better authenticated than this, that outside the influence of Christianity there is but little sympathy. Into this world God flashed a new thought, that of atonement and self-sacrifice for the good of others. This is the power of the Cross. I, if I be lifted up, will draw all men unto Me. From that hour the world entered on a new era. There was a fountain opened for guilt and also for sorrow by the Cross. From the moment of Pentecost there was a disposition to save others. Clothes were made fen the poor, and asylums began to be founded.

(3) Resurrection and immortality. Who shall tell the shadows which fall upon the land and home where Christianity has not come?

II. In the Holy Ghost.

1. In all the faiths there is the doctrine of the Divine influence coming to the spirit of man. The Pantheism of the old Brahmin involved this. The Theosophites of Egypt clung to this. The inner fight of Platonism meant this. From Montanism downwards this was the prime doctrine of mysticism. This finds its culmination in the gospel. It is seen in creation educing beauty out of chaos; in civilization; in the achievements of the gospel. The world is rich in literature, but imagine the greatest Genius saying, Weary one, believe My word and be saved! But let the Spirit take the word of the gospel, and it is spirit and life to every one that accepts it.

2. A Holy Ghost must have a Holy Ghost ministry. Take a man, however gifted, but not anointed with the Spirit, and his word will be like the summer lightning which hits nothing. But give the Holy Ghost to but a rough fisherman, and he will smite the consciences of three thousand.

III. In much assurance.

1. There is the assurance which comes from demonstration to others. There are tens of thousands who are better men today by this power; and its effects are seen in the walks of commerce and the sanctities of home.

2. That of an inner experience. He that believeth hath the witness in himself.

3. That of ultimate triumph. Oh! said a great savant, as he trembled upon the verge of the sepulchre, my philosophy fails me here. Yonder, in a darksome dungeon and manacles about his limbs, is an old man. What sayest thou, Paul? I am now ready to be offered, etc. (G. Douglass, D. D.)

Much assurance--

I. Much certainity.

II. Much fulness of spiritual gifts.

III. Much effect or fulfilment. (Prof. Jowett.)

Luthers assurance

Look at him when he stood up for the glory of his God, was there ever such a dogmatist? I believe it, he said, and therefore I speak it. From that day when on Pilates staircase he was trying to creep up and down the stairs to win heaven, when the sentence out of the musty folio came before him, Justified by faith we have peace with God, that man was as sure that works could not save him as he was of his own existence. Now, if he had come out and said, Gentleman, I have a theory to propound that may be correct; excuse my doing so, and so on, the Papacy had been dominant to this day. The man knew God had said it, and he felt float that was Gods own way to his own soul, and he could not help dogmatizing with that glorious force of persuasion which soon laid his foes prostrate at his feet. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Th 1:5. For our gospel — The gospel which we preach, and which has been solemnly committed to our charge; came not unto you in word only — You not only heard, understood, and assented to it as a revelation from God, and received thereby information concerning those spiritual and divine things of which you were before ignorant; but it came also in power — Awakening your minds to a deep sense of the infinite importance, as well as certainty, of the discoveries it makes you, especially concerning the future and eternal state awaiting you, and your present fallen, sinful, and depraved condition; convincing your consciences of the number and greatness of your sins and follies, and your want of a Saviour from that state of ignorance and guilt, depravity, weakness, and misery, in which you saw yourselves to be involved; thus humbling you before a holy and just God, and bringing you to the footstool of his mercy in true repentance and godly sorrow, productive of fruits worthy of repentance. And in the Holy Ghost — Bearing an outward testimony by various miraculous operations to the truth and importance of the gospel which we preach; and by his enlightening, quickening, and renewing influences on your souls, causing it to produce the fore-mentioned effects; and above all, inspiring you with living faith in Christ, and in the promises of God through him, and thereby revealing him to and in you the hope of glory; Gal 1:16; Col 1:27; and at the same time creating you anew in Christ Jesus, and strengthening you with might in the inner man, (Eph 3:16,) that you might be able, as well as willing, to withstand all the subtlety, power, and malice of your spiritual enemies, and to do and suffer the whole will of God. And in much assurance — Greek, εν πληροφορια πολλη, literally, in full assurance and much of it; not only begetting in you a full persuasion of the certain truth and infinite importance of the doctrines, precepts, promises, threatenings, and every part of the gospel declared to you, but of your personal interest in the privileges and blessings of it, and therefore of your present justification and acceptance with God, of your adoption into his family, regeneration by his grace, and title to his glory; and causing you to rejoice in expectation thereof, and that with a lively and joyful expectation, even with joy unspeakable and full of glory. So that both the full assurance of faith, and the full assurance of hope, accompanied with perfect love casting out fear, (all which graces are expressly mentioned by the apostles in their epistles, see Heb 6:11; Heb 10:22; 1Jn 4:17:) are implied in the much assurance here spoken of. And these effects, if not the miraculous gifts of the Spirit, always more or less attend the faithful preaching of the true and genuine gospel of Christ; neither are some extraordinary operations of the Holy Ghost always wholly withheld, where the gospel is preached with power, and preachers and hearers are alive to God. As ye know what mariner of men we were among you — How we conducted ourselves, and with what zeal and diligence we exerted ourselves in order to your salvation; for your sakes — Seeking your advantage, not our own.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXPLANATORY NOTES

1Th_1:5. Our gospel.—The good news which we proclaimed; so when St. Paul in Rom_2:16 calls it “my gospel.” In word … in power.—The antithesis is sometimes between the word or declaration and the reality; here perhaps we have an advance on that. Not only was it a word the contents of which were really true, but efficacious too. In much assurance.—R.V. margin, “in much fulness.” “The power is in the gospel preached, the fulfilment in the hearers, and the Holy Spirit above and within them inspires both” (Findlay).

MAIN HOMILETICS OF 1Th_1:5

The Gospel in Word and in Power.

You have passed through a bleak, barren moorland, where the soil seemed sown with stones and disfigured with stumps of trees, and the only signs of vegetable life were scattered patches of heather and flowerless lichen. After a while, you have again traversed the same region, and observed fields of grain ripening for the harvest, and budding saplings giving promise of the future forest. Whence this transformation? The cultivator has been at work. Not less apparent was the change effected in Thessalonica by the diligent toil and faithful preaching of the apostles. We have here two prominent features in the successful declaration of the gospel.

I. The gospel in word.—“Our gospel came unto you in word.” In the history of the introduction of the gospel into Thessalonica (Acts 17) we learn the leading themes of apostolic preaching. “Paul … reasoned with them out of the Scriptures, opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ” (1Th_1:2-3). It is worthy of note that the inspired apostle grounded his discourse on the Holy Scriptures. Even he did not feel himself free from their sacred bonds. The apostle’s preaching embraced three leading topics:—

1. He demonstrates that the promised Messiah was to be a suffering Messiah.—The mind of the Jewish people was so dazed with the splendid prophecies of the regal magnificence and dominion of Jesus, that they overlooked the painful steps by which alone He was to climb to this imperial greatness: the steps of suffering that bore melancholy evidence of the load of anguish under which the world’s Redeemer staggered—steps crimsoned with the blood of the sacred victim. Out of their Scriptures he proved that the only Messiah referred to there was to be a “Man of sorrows.”

2. He demonstrates that the Messiah who was thus to suffer and die was to rise again.—This declared the divine dignity of His person, and was the pledge of the future success and eternal stability of His redeeming work.

3. He insisted that the Jesus who thus suffered, died, and rose again was none other than the identical Messiah promised in their Scriptures.—The grand topic of apostolic preaching must be the staple theme of the pulpit to-day—JESUS CHRIST: Christ suffering, Christ crucified, Christ risen, Christ regnant and triumphant. When John Huss was in prison at Constance for the gospel’s sake, he dreamt that his chapel at Prague was broken into and all the pictures of Christ on the walls destroyed. But immediately he beheld several painters in the chapel, who drew a greater number of pictures, and more exquisitely beautiful than those that had perished. While gazing on these with rapture, the sanctuary suddenly filled with his beloved congregation, and the painters, addressing them, said, “Now, let the bishops and priests come and destroy these pictures!” The people shouted for joy. Huss heartily joined them, and amid the acclamation awoke. So modern unbelievers may try to expunge the pictures of Christ familiar to the mind for generations, and to some extent they may succeed. But the divine Artist, with graving-tool of gospel word, will trace on the tablet of the soul an image more beautiful and enduring than that which has been destroyed; and by-and-by a universe of worshippers shall rejoice with thundering acclaim, while recognising in each other the reproduction of the image of Him whose visage was once marred more than any man’s, but whose face now gleams with celestial beauty and is radiant with the lustre of many crowns.

II. The gospel in power.—“Not in word only, but also in power.”

1. In the exercise of miraculous power.—The apostles were specially invested with this power, and used it in substantiating the great facts of the gospel.

2. In the Holy Ghost.—Not only in His miraculous manifestations necessary in that age, but in the ordinary exercise of His power, as continued down to the present day—enlightening, convincing, renewing.

3. With much assurance.—Literally, with full assurance, and much of it. Πληροφορία—full conviction—is from a word that means to fill up, and is used to denote the hurrying a ship on her career, with all her sails spread and filled with the wind. So the soul, filled with the full conviction of truth, is urged to a course of conduct in harmony with that conviction.

4. An assurance enforced by high integrity of character.—“As ye know what manner of men we were among you, for your sake.” Their earnest labours and upright lives showed they were men moved by profound conviction—a blending of evidence that is not less potent in these days.

Lessons.—

1. To receive the gospel in word only is disastrous.—In a certain mountainous region under the tropics the stillness of night is sometimes broken by a loud, sharp report, like the crack of a rifle. What causes this strange, alarming sound? It is the splitting of rocks charged with the intense heat of the tropical sun. Day by day the sun throws down its red-hot rays of fire, and bit by bit the rock, as it cools, is riven and crumbles into ruin. So is it with the mere hearer of the word. The gospel pours upon him its light and heat, and his heart, hardened with long and repeated resistance, becomes damaged by that which is intended to better it.

2. The gospel must be received in power.—What is wanted is strong, deep, faith-compelling conviction—conviction of the awful truth and saving power of the gospel. To be a mighty force, man must have clear, solid, all-powerful convictions.

GERM NOTE ON THE VERSE

1Th_1:5. The Manner in which the Gospel comes to the Believing Soul.

I. The first is negative.—“The gospel came not in word only.” This description embraces various classes of persons.

1. Such as hear the gospel habitually without understanding it.

2. Such as partially understand the gospel without feeling its sanctifying influence.

3. Such as are affected by it only for a limited time.

II. In contradistinction to such, the gospel came to the believing Thessalonians in power.—

1. Power over the understanding.

2. Power over the conscience.

3. Power over the heart.

4. Power over the life.

III. In the Holy Ghost.—Explains the former.

1. The message was that of the Spirit.

2. The apostles were filled with the Spirit.

3. Signs and miraculous proofs were furnished by the Spirit.

4. An entrance for the word was procured by the Spirit.

IV. In much assurance.—

1. Fulness of apprehension.

2. Fulness of belief—the result.

3. Fulness of consequent hope.—Stewart.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

Chapter 3

THE SIGNS OF ELECTION

1Th_1:5-8 (R.V.)

THE Revised Version renders the οτι, with which ver. 5 begins, "how that," the Authorised Version, "for." In the first case, the Apostle is made to explain in what election consists; in the other, he explains how it is that he knows the Thessalonians to be among the elect. There is hardly room to doubt that it is this last which he intends to do. Election does not consist in the things which he proceeds to enlarge upon, though these may be in some sense its effects or tokens; and there is something like unanimity among scholars in favour of the rendering "for," or "because." What, then, are the grounds of the statement, that Paul knows the election of the Thessalonians? They are twofold; lying partly in his own experience, and that of his fellow labourers, while they preached the gospel in Thessalonica; and partly in the reception which the Thessalonians gave to their message.

I. The tokens in the preacher that his hearers are elect: "Our gospel came not unto you in word only, but in power, and in the Holy Ghost, and in much assurance." That was the consciousness of the preachers themselves, but they could appeal to those who had heard them: "even as ye know what manner of men we showed ourselves toward you for your sake."

The self-consciousness of the preacher, we see from these words, is a legitimate though a perilous study. Everyone has been told that there is no relation whatever between his own consciousness when preaching, and the effect of what is preached; but has anybody ever quite believed this? If there were no relation whatever between the preachers Consciousness and his conscience; if he did not know that many a time neglect of prayer or duty had separated him from God, and made him useless as an evangelist, it would be easier to believe it; but as our life is, the preacher may know quite well that it is no proof of Gods good will to men that he is sent to preach to them; or, on the other hand, he may have a humble but sure trust that when he Stands up to speak, God is with him for good to his hearers. Thus it was with Paul at Thessalonica.

The heartiness with which he speaks here justifies the inference that he had had experiences of an opposite and disappointing kind. Twice in Asia {Act_16:6 f.} he had been forbidden by the Spirit to preach at all; he could not argue that the people so passed by were specially favoured of God. Often, especially in his intercourse with the Jews, he must have spoken, like Isaiah, with the depressing consciousness that it was all in vain; that the sole issue would be to blind their eyes and harden their hearts and seal them up in impenitence. In Corinth, just before writing this letter, he had come forward with unusual trepidation-in weakness and fear and much trembling; and though there also the Holy Spirit and a divine power brought home the gospel to mens hearts, he seems to have been so far from that inward assurance which he enjoyed at Thessalonica, that the Lord appeared to him in a vision by night to reveal the existence of an election of grace even in Corinth. "Fear not: I have much people in this city." In Thessalonica he had no such sinking of heart. He came thither, as he hoped to go to Rome, in the fulness of the blessing of Christ. {Rom_15:29} He knew in himself that God had given it to him to be a true minister of His grace; he was full of power by the Spirit of the Lord. That is why he says so confidently, "Knowing your election."

The Apostle explains himself more precisely when he writes, "not in word only, but in power and in the Holy Ghost and in much assurance." The gospel must come in word at least; but what a profanation it is to preach it only in word. Not preachers only, but all Christians, have to be on their guard, lest familiarity rob the great words of the gospel of their reality, and they themselves sink into that worst atheism which is forever handling holy things without feeling them. How easy is it to speak of God, Christ, redemption, atonement, sanctification, heaven, hell, and to be less impressed and less impressive than if we were speaking of the merest trivialities of everyday life. It is hard to believe that an apostle could have seen such a possibility even from afar; yet the contrast of "word" and "power" leaves no room to doubt that such is his meaning. Words alone are worthless. No matter how brilliant, how eloquent, how imposing they may be, they cannot do the work of an evangelist. The call to this requires "power."

No definition of power is given; we can only see that it is that which achieves spiritual results, and that the preacher is conscious of possessing it. It is not his own, certainly: it works through the very consciousness of his own want of power; "when I am weak, then am I strong." But it gives him hope and confidence in his work. Paul knew that it needed a stupendous force to make bad men good; the forces to be overcome were so enormous. All the sin of the world was arrayed against the gospel; all the dead weight of mens indifference, all their pride, all their shame, all their self-satisfaction, all their cherished wisdom. But he came to Thessalonica strong in the Lord, confident that his message would subdue those who listened to it; and therefore, he argued, the Thessalonians were the objects of Gods electing grace.

Power stands side by side with the "Holy Ghost." In a sense, the Holy Ghost is the source of all spiritual virtues, and therefore of the very power of which we have been speaking; but the words are probably used here with some narrower meaning. The predominant use of the name in the New Testament bids us think of that divine fervour which the spirit kindles in the soul-that ardour of the new life which Christ Himself speaks of as fire. Paul came to Thessalonica aglow with Christian passion. He took that as a good omen in his work, a sign that God meant well to the Thessalonians. By nature men do not care passionately for each other as he cared for those to whom he preached in that city. They are not on fire with love, seeking each others good in spiritual things; consumed with fervent longing that the bad should cease from their badness, and come to enjoy the pardon, the purity, and the company of Christ. Even in the heart of apostles-for though they were apostles they were men-the fire may sometimes have burned low, and a mission have been, by comparison, languid and spiritless; but at least on this occasion the evangelists were all on fire; and it assured them that God had a people waiting for them in the unknown city.

If "power" and the "Holy Ghost" are in some degree to be judged only by their effects, there can be no question that "much assurance," on the other hand, is an inner experience, belonging strictly to the self-consciousness of the preacher. It means a full and strong conviction of the truth of the gospel. We can only understand this by contrast with its opposite; "much assurance" is the counterpart of misgiving or doubt. We can hardly imagine an apostle in doubt about the gospel-not quite certain that Christ had risen from the dead; wondering whether, after all, His death had abolished sin. Yet these truths, which are the sum and substance of the gospel, seem, at times, too great for belief; they do not coalesce with the other contents of our mind; they do not weave easily into one piece with the warp and woof of our common thoughts; there is no common measure for them and the rest of our experience, and the shadow of unreality falls upon them. They are so great that it needs a certain greatness to answer to them, a certain boldness of faith to which even a true Christian may feel momentarily unequal; and while he is unequal, he cannot do the work of an evangelist. Doubt paralyses; God cannot work through a man in whose soul there are misgivings about the truth. At least, His working will be limited to the sphere of what is certain for him through whom He works; and if we would be effective ministers of the word, we must speak only what we are sure of, and seek the full assurance of the whole truth. No doubt such assurance has conditions. Unfaithfulness of one kind or another is, as our Lord teaches, {Joh_7:17} the source of uncertainty as to the truth of His word; and prayer, repentance, and obedience due, the way to certainty again. But Paul had never been more confident of the truth and power of his gospel than when he came to Thessalonica. He had seen it proved in Philippi, in conversions so dissimilar as those of Lydia and the jailor. He had felt it in his own heart, in the songs which God had given him in the night while he suffered for Christs sake. He came among those whom he addresses confident that it was Gods instrument to save all who believed. This is his last personal reason for believing the Thessalonians to be elect.

Strictly speaking, all this refers rather to the delivery of the message than to the messengers, to the preaching than to the preachers; but the Apostle applies it to the latter also. "Ye know," he writes, "what manner of men we showed ourselves toward you for your sakes." I venture to think that the word rendered "we showed ourselves" has really the passive sense-"what God enabled us to be"; it is Gods good will to the Thessalonians which is in view, and the Apostle infers that good will from the character which God enabled him and his friends to sustain for their sakes. Who could deny that God had chosen them, when He had sent them Paul and Silas and Timothy; not mere talkers, cold and spiritless, and dubious of their message; but men strong in spiritual force, in holy fervour, and in their grasp of the gospel? If that did not go to show that the Thessalonians were elect, what could?

II. The self-consciousness of the preachers, however, significant as it was, was no conclusive evidence. It only became such when their inspiration was caught by those who listened to them; and this was the case at Thessalonica. "Ye became imitators of us and of the Lord, having received the word in much affliction, with joy of the Holy Ghost." This peculiar expression implies that the signs of Gods election were to be seen in the evangelists, and eminently in the Lord. Paul shrinks from making himself and his companions types of the elect, without more ado; they are such only because they are like Him, of whom it is written, "Behold my servant whom I uphold; Mine elect, in whom My soul delighteth." He speaks here in the same strain as in 1Co_11:1 : "Brethren, be ye imitators of me, even as I also am of Christ." They who have become like the Lord are marked out as the chosen of God.

But the Apostle does not rest in this generality. The imitation in question consisted in this-that the Thessalonians received the word in much affliction, with joy of the Holy Ghost. It is, of course, in the last part of the sentence that the point of comparison is found. In a sense it is true that the Lord Himself received the word which He spoke to men. "I do nothing of Myself," He says; "but as the Father hath taught Me, I speak these things." {Joh_8:28} But such a reference is irrelevant here. The significant point is that the acceptance of the gospel by the Thessalonians brought them into fellowship with the Lord, and with those who continued His work, in that which is the distinction and criterion of the new Christian life - much affliction, with joy of the Holy Ghost. That is a summary of the life of Christ, the Apostle of the Father. {Joh_17:18} It is more obviously a summary of the life of Paul, the apostle of Jesus Christ. The acceptance of the gospel meant much affliction for him: "I will show him how great things he must suffer for My names sake." It meant also a new and supernatural joy, a joy arising from, and sustained by, the Holy Spirit, a joy triumphant in and over all sufferings. This combination of affliction and spiritual joy, this original, paradoxical experience, is the token of election. Where the children of God live, as Christ and His apostles lived, in the midst of a world at war with God and His cause, they will suffer; but suffering will not break their spirit, or embitter them, or lead them to desert God; it will be accompanied with spiritual exaltation, keeping them sweet, and humble, and joyful, through it all. Paul knew the Thessalonians were elect, because he saw that new power in them, to rejoice in tribulations, which can only be seen in those who have the spirit of God.

This test, obviously, can only be applied when the gospel is a suffering cause. But if the profession of the Christian faith, and the leading of a Christian life entail no affliction, what shall we say? If we read the New Testament aright, we shall say that there is a mistake somewhere. There is always a cross; there is always something to bear or to overcome for righteousness sake; and the spirit in which it is met tells whether God is with us or not. Not every age is, like the apostolic, an age of open persecution, of spoiling of goods, of bonds, and scourging, and death; but the imitation of Christ in His truth and faithfulness will surely be resented somehow; and it is the seal of election when men rejoice that they are counted worthy to suffer shame for His name. Only the true children of God can do that. Their joy is in some sense a present recompense for their sufferings; but for suffering they could not know it. "I never knew," said Rutherford, "by my nine years preaching, so much of Christs love as He hath taught me in Aberdeen, by six months imprisonment." It is a joy that never fails those who face affliction that they may be true to Christ. Think of the Christian boys in Uganda, in 1885, who were bound alive to a scaffolding and slowly burned to death. The spirit of the martyrs at once entered into these lads, and together they raised their voices and praised Jesus in the fire, singing till their shrivelled tongues refused to form the sound:-

"Daily, daily, sing to Jesus, Sing, my soul, His praises due;

All He does deserves our praises, And our deep devotion too".

For in deep humiliation, He for us did live below;

Died on Calvarys cross of torture, Rose to save our souls from woe.

Who can doubt that these three are among the chosen of God? And who can think of such scenes, and such a spirit, and recall without misgiving the querulous, fretful, aggrieved tone of his own life, when things have not gone with him exactly as he could have wished?

The Thessalonians were so conspicuously Christian, so unmistakably exhibited the new Divine type of character, that they became a model to all the believers in Macedonia and Achaia. Their conversion called the attention of all men to the gospel, like a clear and far-resounding trumpet blast. Thessalonica was a place of much coming and going on all sides; and the success of the evangelists there, being carried abroad in various ways, advertised their work, and so far prepared for their coming. Paul would naturally have spoken of it when he went to a new city, but found it unnecessary; the news had preceded him; in every place their faith to God-ward had gone forth. So far as we learn, it was the most impressive incident which had yet occurred in the progress of the gospel. A work of grace so characteristic, so thorough, and so unmistakable, was a token of Gods goodness, not only to those who were immediately the subjects of it, but to all who heard, and by hearing had their interest awakened in the evangelists and their message.

This whole subject has a side for preachers, and a side for hearers of the gospel. The preachers peril is the peril of coming to men in word only; saying things which he does not feel, and which others, therefore, will not feel; uttering truths, it may be, but truths which have never done anything for him-enlightened, quickened, or sanctified him-and which he cannot hope, as they come from his lips, will do anything for others; or worse still, uttering things of which he cannot even be confident that they are true. Nothing could be less a sign of Gods grace to men than to abandon them to such a preacher, instead of sending them one full of power, and of the Holy Ghost, and of assurance. But whatever the preacher may be, there is something left to the hearer. There were people with whom even Paul, full of power and of the Holy Ghost, could not prevail. There were people who hardened their hearts against Christ; and let the preacher be ever so unworthy of the gospel, the virtue is in it, and not in him. He may not do anything to commend it to men; but does it need his commendation? Can we make bad preaching an excuse for refusing to become imitators of the Lord It may condemn the preacher, but it can never excuse us. Look steadily at the seal which God sets upon His own-the union of affliction with spiritual joy-and follow Christ in the life which is marked by this character as not human only, but Divine. That is the way prescribed to us here to make our election sure.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

1:5 God called the Thessalonians through the proclamation of the Good News (2 Thes 2:13-14). The Holy Spirit convinced the hearers that the message was true (1 Cor 2:4-5; 1 Pet 1:12).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Th 1:5. Ὅτι, because) This because extends its power beyond this verse.—εἰς ὑμᾶς) so far as you are concerned [in your case].—ἐν, in) These words refer both to the teachers, as appears by comparing the end of this verse, and to the Thessalonians, by comparing the following verse.—ἐν δυνάμει, in power) for example, in reference to (having the effect of producing) faith.—ἐν Πνεύματι Ἁγίῳ) in the Holy Ghost, and His saving operation, for example, having the effect of producing love; also in His miraculous operation.—ἐν πληροφορίᾳ, borne along in full course (pleno latu) [in full assurance]) for example, in reference to (producing) hope, 1Th 1:3.—οἴδατε, ye know) Εἰδότες, knowing, in 1Th 1:4, corresponds to οἴδατε here. Both [Paul, Sylvanus, and Timothy, on one hand, and the Thessalonians on the other] knew.—οἷοι, what sort of persons) imparting to you the word with joy.—διʼ ὑμᾶς, for your sakes) that we might gain you.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Th_1:5. Bengel, Schott, Hofmann, and others unite 1Th_1:5 by a simple comma to the preceding, understanding ὅτι in the sense of that, or namely that, and thus the further analysis or explication of ἐκλογή, i.e. the statement wherein ἐκλογή consists. But evidently 1Th_1:5-6 are not a statement wherein ἐκλογή consists, but of the historical facts from which it may be inferred. Accordingly, ὅτι (if one will not understand it with most interpreters as quia, which has little to recommend it) is to be separated from 1Th_1:4 by a colon, and to be taken in the sense of for, introducing the reason on which the apostle grounds his own conviction of the ἐκλογή of his readers. This reason is twofold(1) The power and confidence by which the gospel was preached by him and his companions in Thessalonica (1Th_1:5); and (2) The eagerness and joy with which it was embraced by the Thessalonians (1Th_1:6 ff.). Both are proofs of grace, attestations of the ἐκλογή of the Thessalonians on the part of God.

τὸ εὐαγγέλιον ἡμῶν] our gospel, i.e. our evangelical preaching.

οὐκ ἐγενήθη πρὸς ὑμᾶς] was not carried into effect among you, i.e. when it was brought to you. The passive form ἐγενήθη, alien to the Attic, and originally Doric, but common in the κοινή (see Lobeck, ad Phryn. p. 108 ff.; Kühner, I. 193; Winers Grammar, p. 80 [E. T. 102]), characterizes the being carried into effect as something effected by divine grace, and the additions with ἐν following indicate the form and manner in which the apostolic preaching was carried into effect. From this it follows how erroneous it is with Koppe, Pelt, and others to refer ἐν λόγῳ … πολλῇ to the qualities of the Thessalonians which resulted from the preaching of the apostle. According to Koppe, the meaning is quantam enim mea apud vos doctrina in animos vestros vim habuerit, non ore tantum sed facto declaravistis. That the concluding words of 1Th_1:5, καθὼς οἴδατε … ὑμᾶς, which apparently treats of the manner of the apostles entrance, contains only a recapitulatory statement of ἐν λόγῳ … πολλῇ, appealing to the testimony of the Thessalonians, is a sufficient condemnation of this strange and artificial explanation.

ἐν λόγῳ μόνον] in word only, i.e. not that it was a bare announcement, a bare communication in human words, which so easily fade away. Grotius: Non stetit intra verba. But the apostle says οὐ μόνον, because human speech was the necessary instrument of communication.

ἀλλὰ καὶ ἐν δυνάμει κ.τ.λ.] By δύναμις is not to be understood miracles by which the power of the preached gospel was attested (Theodoret, Oecumenius, Theophylact, Erasmus, Cornelius a Lapide, Grotius, Natalis Alexander, Turretine, etc.); for if so, the plural would have been necessary. Nor is the gospel denoted as a miraculous power (Benson), which meaning in itself is possible. Nor is the efficacy of the preached word among the Thessalonians indicated (Bullinger: Per virtutem intellexit efficaciam et vim agentem in cordibus fidelium). But it forms simply the contrast to λόγος, and denotes the impressive power accompanying the entrance of Paul and his followers.

ἐν πνεύματι ἁγίῳ] Theodoret, Musculus, Cornelius a Lapide, Fromond, B. a Piconius, Natalis Alexander, Benson, Macknight interpret this of the communication of the Holy Spirit to the readers. But the communication of the Holy Spirit is beyond the power of the apostles, as being only possible on the part of God. Besides, ἐν πνεύματι can only contain a statement of the manner in which Paul and his assistants preached the gospel. Accordingly, the meaning is: our preaching of the gospel was carried on among you in the Holy Ghost, that is, in a manner which could only be ascribed to the operation of the Holy Ghost. ἐν πνεύματι ἁγίῳ serves, therefore, not only for the further amplification, but also for the intensification of the idea ἐν δυνάμει. It is therefore incompetent to consider ἐν δυνάμει καὶ ἐν πνεύμ. ἁγίῳ as a ἓν διὰ δυοῖν instead of ἐν δυνάμει πνεύμ. ἁγίου (Calvin, Piscator, Turretine, Bloomfield, and others).

πληροφορία] (comp. Col_2:2; Rom_4:21; Rom_14:5) denotes neither the fulness of spiritual gifts which were imparted to the Thessalonians (Lombard, Cornelius a Lapide, Turretine), nor the completeness of the apostolic instruction (Thomasius), nor the completeness with which Paul performed his duty (Estius), nor the proofs combined with his instructions, giving complete certainty (Fromond, Michaelis), nor generally certitudo, qua Thessalonicenses certi de veritate evangelii ac salute sua redditi fuerant (Musculus, Benson, Macknight); but the fulness and certainty of conviction, i.e. the inward confidence of faith with which Paul and his assistants appeared preaching at Thessalonica.

καθὼς οἴδατε κ.τ.λ.] a strengthening of ὅτι … πολλῇ by an appeal to the knowledge of his readers (Oecum.: καὶ τί, φησι, μακρηγορῶ; αὐτοὶ ὑμεῖς μάρτυρές ἐστε, οἷοι ἐγενήθημεν πρὸς ὑμᾶς). Pelt, entirely perverting the meaning, thinks that the apostle in these concluding words would hold forth his example for the emulation of his readers. This view could only claim indulgence if Koppes connection, which, however, Pelt rejects, were correct. Koppe begins a new sentence with καθώς, considering καθὼς οἴδατε as the protasis and καὶ ὑμεῖς as the apodosis, and gives the sense: qualem me vidistis, quum apud vos essem … tales etiam vos nunc estis. But this connection is impossible(1) Because οἴδατε cannot mean me vidistis, but has a purely present significationye know. (2) Because if there were such an emphatic contrast of persons (qualem me … tales etiam vos), then, instead of the simple ἐγενήθημεν, ἡμεῖς ἐγενήθημεν would necessarily be put. (3) Because ἐγενήθητε does not mean nunc estis, but facti estis. (4) Instead of the asyndeton καθὼς οἴδατε, we would expect a connection with the preceding by some particle added to καθώς. (5) And lastly, the apodosis would not be introduced by καὶ ὑμεῖς, but by οὕτως ὑμεῖς (comp. 2Co_1:5; 2Co_8:6; 2Co_10:7). Pelts assertion is also erroneous, that instead of καθὼς οἴδατε οἷοι ἐγενήθημεν, the more correct Greek phrase would have been οἵους οἴδατε ἡμᾶς γεγονότας. For the greatest emphasis is put on οἷοι ἐγενήθημεν, but this emphasis would have been lost by the substitution of the above construction.

οἷοι ἐγενήθημεν] recapitulates the preceding τὸ εὐαγγ.… πολλῇ, but with this difference, that what was before said of the act of preaching is here predicated of the preachers. οἷοι ἐγενήθημεν does not denote the privations which Paul imposed upon himself when he preached the gospel, as Pelagius, Estius, Macknight, Pelt, and others think, making an arbitrary comparison of 1Th_2:7; 1Th_2:9; 2Th_3:8-9; also not κινδύνους, οὓς ὑπὲρ αὐτῶν ὑπέστησαν, τὸ σωτήριον αὐτοῖς προσφέροντες κήρυγμα (Theodoret), nor both together (Natal. Alexander). It also does not mean quales fuerimus (so de Wette, Hofmann, and others), but can only denote the being made for some purpose. It thus contains the indication that the emphatic element in the preaching of the gospel at Thessalonica was a work of divine appointmentof divine grace. Accordingly, διʼ ὑμᾶς, for your sake, that is, in order to gain you for the kingdom of Christ, is to be understood not of the purpose of the apostle and his assistants, but of the purpose of God.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Th 1:5 . ὅτι = “inasmuch as”. τὸ εὐαγγ . ἡμῶν , the gospel of which the apostles, and by which their hearers, were convinced. As the καθὼς clause indicates, πληροφ . must here denote personal conviction and unfaltering confidence on the part of the preachers. The omission of the ἐν before πληρ . throws that word and πνεύματι together into a single conception, complementary to δυνάμει , which here has no specific reference to miracles, but to the apostles’ courage (1Th 2:2 ), honesty and sincerity (1Th 1:4-5 ), devotion (1Th 1:7-8 ), earnestness (9), and consistency (10). The effect of the Spirit on the preachers is followed up (in 1Th 1:6 ) by its effect on the hearers; and this dual aspect recurs in 1Th 1:9 (we and you). ἐν (om. Blass) ὑμῖν = “among you”.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

5. C reads ευαγγ. του θεου (instead of ημων); א του θεου ημων, by conflation: this aberrant variation may be due to the influence of 1Th 2:2; 1Th 2:8 f.

ACDGKP, &c., influenced by the context, repeat εν before πληροφοριᾳ—wanting in אB 17.

εν before υμιν is supported by BDG and the T.R., against אACP 17 67** in which it is wanting; cf. note on 1Th 1:4 above. Here εν might easily be dropped after εγενηθημεν, and would hardly be officiously inserted: transcriptional probability favours its genuineness. In 1Th 2:10 εν is absent in construction with this verb; but εγενηθημεν is there qualified by adverbs which the bare dative suits, while in this place διʼ υμας suggests the antithetical εν υμιν: see 1Th 3:7, 1Th 4:14; 2Co 1:11; 2Co 1:20; 2Co 3:18; Rom 1:17, for the like Pauline play upon prepositions.

5. ὅτι τὸ εὐαγγέλιον ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς κ.τ.λ. Ὅτι—introducing the coordinate and corresponding sentences of 1Th 1:5-6 (τὸ εὐαγγ. ἡμῶν οὐκ ἐγενήθη εἰς ὑμᾶς … καὶ ὑμεῖς μιμ. ἡμῶν ἐγενήθητε)—is explicative of εἰδότες, not τὴν ἐκλογήν, signifying in that, seeing that, rather than how that (R.V.); for ὅτι of the ground, not content, of knowledge, cf. Joh 7:29; Joh 18:2; otherwise in 1Co 1:26. The other view is strongly stated in Lightfoot’s Note ad loc.

For γίνομαι εἰς of local direction, cf. Act 20:16; but ethical direction (cf. 1Th 3:5) is implied: “our Good News reached you, arrived at your hearts.” The “good news” is ours as “we proclaim” it (1Th 2:4; 1Th 2:9; 2Th 2:14; 2Co 4:3; Rom 1:15; Rom 2:16, &c.), but God’s as He originates and sends it (1Th 2:2; 1Th 2:9; 1Th 2:12; Rom 1:2, &c.), and Christ’s as He constitutes its matter (1Th 3:2; 2Th 1:8; Rom 1:2; 1Co 1:23, &c.). Ἐγενήθην, the Doric aorist of the κοινή, is frequent in this Epistle.

οὐκ … ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν δυνάμει κ.τ.λ. Εἰς gives the persons to whom, ἐν the influence in which the εὐαγγέλιον came. Its bearers in delivering their message at Thessalonica were conscious of a supernatural power that made them at the time sure of success. For the antithesis λόγος—δύναμις, familiar in the Epistles, see 1Co 2:1; 1Co 2:4 f., 1Co 4:19 f.; 2Co 10:11 (ἔργον), 1Jn 3:18; in 1Th 2:13 below the same contrast appears in the form λόγος ἀνθρώπων and θεοῦ (see note). For the phrase ἐν δυνάμει, cf. 2Th 1:11; 2Th 2:9.

Behind the effective power (δύναμις) with which the Good News wrought on its Thessalonian hearers there lay certain personal influences operative therein, ἐν πνεύματι ἁγίῳ καὶ πληροφορίᾳ πολλῇ: the single ἐν (cf. note on ἐν, 1Th 1:1) combines these adjuncts as the two faces, objective and subjective, of one fact. The πνεῦμα ἄγιον reappears in 1Th 1:6, 1Th 4:8, 1Th 5:19; the Thessalonians knew “the Holy Spirit” as an invisible power attending the Gospel and possessing the believer with sanctifying effect, which proceeds from God and is God’s own Spirit (τὸ πνεῦμα αὐτοῦ τὸ ἅγιον, 1Th 4:8). See 1Co 2:9-16; 2Co 1:22; Rom 8:1-27; Gal 3:14; Gal 4:4-7; Eph 4:30, for St Paul’s later teaching; and Luk 11:13, John 14-16, for the doctrine of our Lord respecting the Spirit. The power of the Gospel was ascribed to the Holy Spirit in the original promise of Jesus (Luk 24:49; Act 1:8); cf. Luk 1:35; Luk 4:14; Mat 12:28; Act 10:38; Gal 3:5; Rom 15:13; Rom 15:19, for various powerful activities of the Spirit. Physical miracles (δυνάμεις, see note, 2Th 2:9) are neither indicated nor excluded here.

Πληροφορία has two meanings: (a) fulness (R.V. marg.), i.e. full issue or yield, as from πληροφορέω in 2Ti 4:5 or Luk 1:1; (b) or full assurance (A.V. R.V. text, much assurance; certitudo et certa persuasio, Erasmus), as from πληροφορέω in Rom 4:21; Rom 14:5. According to (a) the thought is that the Good News came to the hearers “in the plenitude” of its effect and bore rich fruit (cf. 1Th 2:13); according to (b), that it came with “full conviction” and confidence on the part of preachers and hearers (cf. 1Th 2:2 ff.). The foregoing subject, εὐαγγέλιον ἡμῶν, sustained by οἶοι ἡμεῖς ἐγενήθημεν in the sequel, speaks for the latter interpretation, which accounts for the combination ἐν πν. ἁγ. καὶ πληροφ. (see note above) in this connexion: “We delivered our message and you received it under the mighty influence of the Holy Spirit, and so in full assurance of its efficacy.” Πληροφορία bears the subjective sense in the other N.T. exx.—Col 2:2; Heb 6:11; Heb 10:22; so in Clemens Rom. ad Cor. xlii., μετὰ πληροφορίας πνεύματος ἁγίου ἐξῆλθον εὐαγγελιζόμενοι, which echoes this passage; to the like effect πν. ἅγιον is associated with παρρησία in Act 4:31, and with μαρτυρία in Act 1:8 and Joh 15:26 f. The warm convictions attending the proclamation of the Gospel at Thessalonica reflected themselves in the χαρὰ πνεύματος ἁγίου of its recipients (1Th 1:6).

For confirmation of what the writers assert about their preaching, they appeal, in passing, to the knowledge of the readers: καθὼς οἴδατε οἶοι ἐγενήθημεν [ἐν] ὑμῖν διʼ ὑμᾶς, as you know the sort of men that we proved (were made to be) to [or amongst] you on your behoof,—how confidently full of the Spirit and of power. In this connexion, διʼ ὑμᾶς refers not to the motives of the preachers (shown in 1Th 2:5-12), but to the purpose of God toward their hearers, who for their sake inspired His servants thus to deliver His message (cf. Act 18:9 f.; also 1Co 3:5 f., 21 f.; 2Co 1:6; 2Co 4:7-15): proof is being adduced of God’s electing grace towards the Thessalonians (1Th 1:4). For collocation of different prepositions (ἐν, διά) with the same pronoun, cf. 1Th 4:14; see Textual Note, preferring ἐν ὑμῖν. The repeated and varied references made in the Epistle, by way of confirmation, to the readers’ knowledge (1Th 2:1 f., 5, 9 f., 1Th 3:4, 1Th 4:2, 1Th 5:2) are explained in the Introd. p. lxii.

The relative οἶος should be distinguished from the indirect interrogative ὁποῖος, as used in 1Th 1:9: there strangers are conceived as asking, “What kind of entrance had Paul, &c.?” and receiving their answer; here it is no question as to what the Apostles were like at Thessalonica, but the fact of their having been so and so is reasserted from the knowledge of the readers. For similar exx. of the relative pronoun apparently, but not really, substituted for the interrogative, cf. 2Ti 1:14; Luk 9:33; Luk 22:60; Mar 5:33: see Kühner’s Ausführliche Grammatik d. griech. Sprache2, ii. § 562. 4, “Dass das Relativ (ὅς, οἶος, ὅσος) in abhängigen Fragesätzen an der Stelle des Fragepronomens ὅστις oder τίς, ὁποῖος oder ποῖος, u. s. w., gebraucht werde, wird mit Unrecht angenommen”; also Rutherford’s First Greek Syntax, § 251.

A colon, not a full-stop, should close 1Th 1:5.

1Th 1:6 supplies the other side to the proof given in 1Th 1:5 of the election of the readers (1Th 1:4), ὅτι … καὶ ὑμεῖς (in contrast to τὸ εὐαγγ. ἡμῶν, 1Th 1:5) μιμηταὶ ἡμῶν ἐγενήθητε κ.τ.λ. The internal construction of the verse is open to doubt, as to whether the δεξάμενοι clause (a) explains the μιμηταί,—“in that you received the word, &c.”; or (b) supplies the antecedent fact and ground of the imitation,—“after that,” or “in-asmuch as, you had received the word,” &c. According to (a), the Thessalonians imitated the Apostles and their Lord in their manner of receiving the word: such a narrowing of μιμηταί is not in keeping with 1Th 1:3 nor 1Th 1:9 f., which describe the general Christian behaviour of the readers, as in the parallel instances of μιμητής—1Th 2:14; 1Co 4:16; 1Co 11:1; Eph 5:1; Php 3:17-20. According to (b), the Thessalonians in their changed spirit and manner of life, on receiving the Gospel, had copied “the ways in the Lord” (1Co 4:14-17) of their teachers (1Co 11:1; cf. Eph 4:20-24, 1Jn 2:6, Joh 13:34, &c.)—since you gave a welcome to the word: the good beginning accounts for the worthy course. By their cordial reception of the Divine message they entered bravely and joyfully upon the way of life marked out by the example of the Apostles and their Lord—a decisive evidence of God’s loving choice of this people (1Th 1:4).

δεξάμενοι τὸν λόγον ἐν θλίψει πολλῇ μετὰ χαρᾶς πνεύματος ἁγίου. The welcome given to the Gospel was enhanced at once by the adverse conditions attending it (in much affliction) and by the gladness which surmounted these conditions (with joy of—inspired by—the Holy Spirit). Cf. the case of Berœa: ἐδέξαντο τὸν λόγον μετὰ πάσης προθυμίας, Act 17:11. For the warmth of reception implied in δέχομαι, see 1Th 2:13, and note; also 2Th 2:10, 1Co 2:14, Luk 8:13, Jas 1:21, &c. For the association of joy with receiving the word, see Luk 2:10; Luk 8:13, Act 8:8; Act 8:39; Act 13:48; of Christian joy with affliction, Rom 5:3; Rom 12:12, 2Co 6:10, Col 1:24, Act 5:41, &c.; of joy with the Holy Spirit—a conjunction as characteristic as that of power and the Spirit (1Th 1:5)—Rom 14:17; Rom 15:13, Gal 5:22, Php 3:3, Luk 10:21, Act 13:52. The genitive is that of source connoting quality—a joy that comes of the Spirit and is spiritual. Act 17:5-13 shows the kind of θλίψις “amid” which this Church was founded.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

5. ὅτ … ἐγενήθ. We infer your election from the fact that (ὅτ = “because” as in II 3:7, Rom 8:27, 1Co 2:14) the Spirit was in us who preached (v. 5) and in you who welcomed the Word (vv. 6-10). By saying “our gospel came” instead of “we came with the gospel” (2Co 10:14), Paul puts the emphasis more upon the message as the means of realising God’s call than upon the bearers of the message. The presence of the Spirit is the central fact in Paul’s experience and the test of its validity. Hence such passages as Gal 3:2, 1Co 12:2, Rom 8:15 and the inevitable 2Co 13:13.

That ὅτ = quia (Vulg) is the usual view. εἰδότε … ἐκλογὴ … ὅτ = οἴδαμεν ὅτ (that) ἐκλήθητε ὅτ (because), as in Rom 5:4-5, Rom 8:28-29, Php 4:15-16. An alternative interpretation takes ὅτ as an object clause further explaining ἐκλογή Since, however, ἐκλογή of the original purpose of God is not exactly the equivalent of the ὅτ clause, ἐκλογή is held to mean “the manner of your election” and ὅτ “how that” (Lft., Mill.). In support of this view, 2:1, 1Co 16:15, 2Co 12:3-4 should not be adduced, or Rom 11:3 where τὸν καιρό is resumed by ὥρ On the other hand, 1Co 1:26, especially if ἐκλήθησα be not supplied, might be considered a parallel, although βλέπετ is not εἰδότε But this alternative view is not “exegetically satisfactory” (Ell.).—The passive ἐγενήθ = ἐγένετ is frequent in Lxx; in the N. T. it is found chiefly in Paul, Heb. Mt. Of the score or more instances in Paul, eight appear in 1:5-2:14; cf. Bl 20:1.

In Lxx, γίνεσθαι πρό or ἐπι with accus. or ἐ with dat. are frequent as also γίνεσθαι εἰ for nominative (I 3:5; cf. 2:1), but otherwise γίνεσθαι εἰ is rare. It is used with persons (Eze 23:10, Eze 23:2 Mac. 12:5) or things (3 Reg. 13:33; Jdg 17:8 A ἐγενήθη εἰς ὄρο where B has ἦλθεν ἕως ὄρου). On γίνεσθα = ἔρχεσθα, cf. 1Co 2:1, 1Co 2:3 and the prophetic phrase λόγος κυρίου ἐγενήθ (ἐγένετ) πρό In Paul, we expect with persons either πρό (1Co 2:3, 1Co 16:10 and here ADG) or ἐ (so below אAC with ὐμῖ); εἰ here and Gal 3:14 may be equivalent to the dative (I 4:8; cf. Bl 39:5; κηρύσσειν εἰ 2:9 where א has dative as in 1Co 9:27), or to πρός For the interchange of εἰ and πρό with γίνεσθα, cf. Luk 1:44, Act 10:13, Act 26:6, Act 13:32. ἐ = “with” (2Co 2:1) or “clothed with” (1Co 4:21); cf. Moult I, 61.

τὸ εὐαγγέλιον ἡμῶ. “Our gospel” (II 2:14, 2Co 4:3; cf. Rom 2:16, Rom 16:25) is the gospel with which Paul and his associates have been intrusted (2:4) and which they preach (Gal 2:2). The author of the gospel is God (τὸ εὐαγγέλιον τοῦ θεου 2:2, 8, 9, Rom 1:1, Rom 1:15:16, 2Co 11:7) or Christ (τὸ εὐαγγέλιον τοῦ Χριστου 3:2, Gal 1:7, 1Co 9:12, 2Co 2:12, 2Co 9:13, 2Co 10:14, Rom 15:19, Php 1:27; τοῦ υἱοῦ αὐτου Rom 1:9). “The gospel” (τὸ εὐαγγέλιο 2:4 and frequently in Paul) represents Paul’s convictions about Christianity, the good news of the grace of God unto salvation proclaimed in the prophets and realised in Christ (Rom 1:2) by whose death and resurrection the Messianic promise is mediated to all believers. Only such elements of this comprehensive gospel are explicitly treated in a given letter as the specific need requires (cf. Dob. 81 f.). Hence, for the purpose of determining the content of the gospel, what is said implicitly may be more important than what is accentuated. For example, the gospel preached in Thessalonica had to do not simply with faith in the living and true God and ethical consecration to him, not simply with the Parousia and Judgment, but also with God’s election and calling, the significance of the death of Christ (5:9), the new life in Christ or the Spirit, and the attendant spiritual gifts (5:19 ff).

On the origin and meaning of εὐαγγέλιο, see Zahn (Introd. II, 377-379), Mill. (141-144), Dob. (86), and Harnack, Verfassung und Recht, 1910, 199 ff. (also in English). The use of εὐαγγέλιο to designate the good news unto salvation may have originated in Palestinian Christianity. In the Lxx (and Test. xii, Ps. Sol.), the singular does not occur. A papyrus of the third century (a.d.) seems to read ἐπεὶ γνώστης ἐγενόμην τοῦ εὐαγγελίο (Deiss. Light, 371). בשרה = “good tidings” is rendered in Lxx by εὐαγγελί (2 Reg. 18:20, 27, 4 Reg. 7:9 and (according to Harnack but not Swete) 2 Reg. 18:25); while בשרה = “reward for good tidings” (see BDB) is translated by the plural εὐαγγέλι (2 Reg. 4:10, 18:22). For the plural εὐαγγέλι = “good news” in the Priene inscription, see Deiss. (op. cit. 371).

In Paul’s usage, the genitive in εὐαγγέλιον θεου is subjective, pointing to the fact that God, ὁ ἐνεργῶ (Php 2:13) in Paul, inspires the message preached (cf. I 2:13); it is ἐν τῷ θεῷ that the missionaries speak the gospel of God (2:2). Similarly the genitive in εὐαγγέλιον Χριστου is subjective (Zahn; Harnack, 217-218, against Dob.). The indwelling Christ speaks in Paul (2Co 13:3) and reveals the gospel (Gal 1:12). Such a view of the genitive does not preclude references to the content of the gospel (2Co 4:4, Eph 1:13, Eph 6:15) or the employment of κηρύσσειν Χριστό (1Co 1:23, etc.) or εὐαγγελίζεσθαι αὐτό (Gal 1:16), for when Paul preaches Christ he preaches not only Christ but the plan of salvation conceived by God, promised by the prophets, and realised in the death and resurrection of Christ (Harnack, op. cit. 235).

Like εὐαγγέλιο but with a distinctively O. T. flavour is the rarer ὁ λόγο (1:6, Gal 6:6, Col 4:3), ὁ λόγος τοῦ θεου (2:13, 1Co 14:36, 2Co 2:17, 2Co 4:2, Php 1:14, Col 1:25) and ὁ λόγος τοῦ κυρίο (1:8, II 3:1 = Χριστου Col 3:16); cf. Harnack (op. cit. 245 f.). This word is the word which God or Christ in Paul speaks, a divine not a human oracle (2:13) which comes to Paul as it came to the prophets (cf. Rom 9:6). The content of the word is occasionally specified as truth (2Co 6:7, Col 1:5, Eph 1:13), life (Php 2:16), the cross (1Co 1:18), or reconciliation (2Co 5:19).—The gospel is also the proclamation (τὸ κήρυγμ 1Co 1:21; μο 1Co 2:4; ἡμῶ 1Co 15:14) which Jesus Christ inspires (Rom 16:25); or the testimony (τὸ μαρτύριο) which God (1Co 2:1) or Christ (1Co 1:6) inspires and which Paul and his associates proclaim (II 1:10; cf. εὐαγγέλιο 1:8).—On the Pauline gospel, see further J. Weiss, Das älteste Evangelium, 1903, 33 ff., and J. L. Schultze, Das Evangelium im ersten Thess. 1907.

λόγῳ … δυνάμε. The stress is laid on the manner of the coming of the gospel: “clothed not only with a form of words but also,” and significantly, “with power,” that is, with a reality back of the form, and that too a divine reality as the added ἐν πνεύματι ἁγίῳ explains.

Unlike the Corinthians, the Thessalonians did not object to Paul’s style, for we have not οὐ … ἀλλα (1Co 2:3 f. 4:19-20 where λόγο and δύναμι are mutually exclusive) but οὐ … μόνο … ἀλλά. δύναμι refers not to the results of power, the charismata in general, or those specifically associated with σημεῖα καὶ τέρατ (2Co 12:12)—in which case we should expect δυνάμει (but cf. II 2:9) or an added phrase (Rom 15:19 ἐν δυνάμει σημείων καὶ τεράτω)— but to the power itself, as the contrast with λόγῳ and the explanatory πνεύματ indicate.—ἐ with πνεύματ as with λόγῳ and δυνάμε is ultimately local; to be clothed with the Spirit is to be in the Spirit. There is no reference to glossolalia in πνεῦμ Furthermore ἐν δυνάμει καὶ ἐν πνεύματ is not a hendiadys, though the operation of the Spirit is in its essence δύναμι (1Co 2:5 of God; 1Co 5:4, 2Co 12:9 of Christ; 1Co 2:4, Rom 15:13, Rom 15:19 of the Spirit; cf. ἐν δυνάμε II 1:11).

καὶ πληροφορίᾳ πολλῇ. Closely connected with ἐν πνεύματι ἁγίῳ (omit ἐ before πληροφορίᾳ with אB and resulting from the indwelling of the Spirit, is the inward assurance, certa multa persuasio (Beza), of the missionaries (cf. 2:2 ἐπαρρησιασάμεθα ἐν τῷ θεῷ ἡμῶ).

πληροφορί is rare in Gk. Bib. (Col 2:2, Heb 6:11, Heb 6:10:22; cf. I Clem. 42:3); the verb is less rare (e. g. Ecc 8:11, Rom 4:21 I Clem. 42:3; and in papyri; cf. Deiss. Light, 82 f.). Of the meanings “fulness” or “conviction,” the latter is more appropriate here; see Hammond on Luk 1:1 and Lft. on Col 2:2. The phrase ἐν πολλῇ (πολλῷ) happens to occur in the N. T. only in Paul, the adjective preceding (2:2, 17, Rom 9:22) or following (1:5, 6, 1Co 2:3, 2Co 6:4) the noun.

καθὼς οἴδατε κτλ. “As you know what sort of men (οἷο = quales; cf. 2Co 12:20) we became in your eyes for your sakes.” The connection appears to be: “We preached the gospel in the power of the Spirit and in full persuasion of its divine reality. That means that we preached not for our own selfish interests, as the Jews insinuate, but solely for your advantage, as you know.” The theme of self-defence here struck is elaborated in 2:1-12 where the appeal to the knowledge of the readers in confirmation of Paul’s statements becomes frequent.

καθὼς οἴδατ (2:2, 5, 3:4), αὐτοὶ γὰρ οἴδατ (2:1, 3:3; 5:2, II 3:7), καθάπερ οἴδατ (2:11), οἴδατ (4:2, II 2:6), μνημονεύετ (2:9; II 2:5), μάρτυ (2:5, 10) occur chiefly in the thanksgiving (1:2-3:10), especially 2:1-12. καθώ (13 times in I) is later Gk. for καθα which Paul does not use; cf. καθάπε (2:11, 3:6, 12, 4:5).—The reading ὑμῖ (אAC) has been assumed with WH.; ἐν ὑμῖ (BDG) is preferred by Tisch Zim Weiss, Dob. In Rom 10:20, אAC read εὑρέθην τοῖς, ἐγενόμην τοῖ with Isa 65:1, while BD insert ἐ in each instance. The ἐ interprets the simple dative; 2:10 is a good parallel, but γίνεσθαι ἐν λόγῳ 2:5 is quite different, and 2:7 has ἐν μέσῳ as we should expect after νήπιο The simple ὑμῖ is a dative of reference (2:10), expressing neither advantage nor disadvantage, and importing scarcely more than “before.”—On διʼ ὑμᾶς cf. 1Co 4:6, 2Co 4:15, 2Co 8:9, Php 1:24.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Paul showeth by two things, that there followed very great fruits of his preaching, to wit, by these gifts of the holy Ghost, and that certain assurance which was thoroughly settled in their minds, as appeared by their willing bearing of the cross.

Another reason why they ought in no wise start back but continue to the end, because they cannot doubt of his doctrine which hath been so many ways confirmed unto them, even from heaven as they themselves did well know.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

our gospel--namely, the Gospel which we preached.

came--Greek, "was made," namely, by God, its Author and Sender. God's having made our preaching among you to be attended with such "power," is the proof that you are "elect of God" (Th1 1:4).

in power--in the efficacy of the Holy Spirit clothing us with power (see end of verse; Act 1:8; Act 4:33; Act 6:5, Act 6:8) in preaching the Gospel, and making it in you the power of God unto salvation (Rom 1:16). As "power" produces faith; so "the Holy Ghost," love; and "much assurance" (Col 2:2, full persuasion), hope (Heb 6:11), resting on faith (Heb 10:22). So faith, love, and hope (Th1 1:3).

as ye know--answering to the "knowing," that is, as WE know (Th1 1:4) your character as the elect of God, so YE know ours as preachers.

for your sake--The purpose herein indicated is not so much that of the apostles, as that of God. "You know what God enabled us to be . . . how mighty in preaching the word . . . for your sakes . . . thereby proving that He had chosen (Th1 1:4) you for His own" [ALFORD]. I think, from Th1 2:10-12, that, in "what manner of men we were among you," besides the power in preaching, there is included also Paul's and his fellow missionaries' whole conduct which confirmed their preaching; and in this sense, the "for your sake" will mean "in order to win you." This, though not the sole, yet would be a strong, motive to holy circumspection, namely, so as to win those without (Col 4:5; compare Co1 9:19-23).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 5. For our Gospel] That is, the glad tidings of salvation by Jesus Christ, and of your being elected to enjoy all the privileges to which the Jews were called, without being obliged to submit to circumcision, or fulfil the rites and ceremonies of the Mosaic law.

Came not unto you in word only] It was not by simple teaching or mere reasoning that the doctrines which we preached recommended themselves to you, we did not insist on your using this or the other religious institution; we insisted on a change of heart and life, and we held out the energy which was able to effect it.

But also in power] εν δυναμει. With miraculous manifestations, to your eyes and to your hearts, which induced you to acknowledge that this Gospel was the power of God unto salvation.

And in the Holy Ghost] By his influence upon your hearts, in changing and renewing them; and by the testimony which ye received from him, that you were accepted through the Beloved, and become the adopted children of God.

And in much assurance] εν πληροφορια πολλη. The Holy Spirit which was given you left no doubt on your mind, either with respect to the general truth of the doctrine, or the safety of your own state. Ye had the fullest assurance that the Gospel was true, and the fullest assurance that ye had received the remission of sins through that Gospel; the Spirit himself bearing witness with your spirit, that you are the sons and daughters of God Almighty.

What manner of men we were] How we preached, and how we lived; our doctrines and our practices ever corresponding. And for your sakes we sustained difficulties, endured hardships, and were incessant in our labours.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

5 As ye know. Paul, as I have said before, has it as his aim, that the Thessalonians, influenced by the same considerations, may entertain no doubt that they were elected by God. For it had been the design of God, in honoring Paul’s ministry, that he might manifest to them their adoption. Accordingly, having said that they know what manner of persons they had been, he immediately adds that he was such for their sake, by which he means that all this had been given them, in order that they might be fully persuaded that they were loved by God, and that their election was beyond all controversy.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(5) “If God had not set His heart upon you, we never could have been as successful among you as we were.”

Our gospel came not unto you.—Or rather, the glad tidings which we brought did not prove among you, in its action upon you.

In word only.—Comp. 1Co_2:4; 1Co_4:20. “It did not consist merely of so much eloquent instruction, but also we found we were speaking with a conscious power—indeed with all the force of the Holy Ghost—and with an overmastering conviction that we were right and should prevail.” That by the “power,” “assurance,” etc., are meant the preachers’ own, and not the people’s, is proved by the next clause, “as ye know.”

In the Holy Ghost.—The Greek here omits the definite article. In such cases attention is not so much called to the Blessed Person Himself, as to the exalted, inspired enthusiasm with which He fills us. The union of the divine and human spirit is so close (see 1Co_6:17) that it is often hard in the New Testament to distinguish which is meant.

As ye know sums up with an appeal to their memory: “In fact, you recollect what God made us like among you.”

For your sake gives not their own purpose, but God’s, carrying on the thought of the “election.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

For our Gospel came not unto you,.... The apostle calls the Gospel "our Gospel", not because he and his fellow ministers were the authors of it; for in this respect it is solely of God, being the produce of his wisdom and grace, and by the revelation of Jesus Christ, hence he calls it the Gospel of God in Th1 2:2 nor because they were the subject of it, for they preached not themselves, but a crucified Christ, and him only, though it was a stumblingblock to some, and foolishness to others; but because it was committed to their trust, and they were the preachers of it, and agreed in the ministration of it; and it is opposed to, and is distinct from, that which was preached by the false teachers; and here intends not barely the Gospel itself, but chiefly their preaching of it: and this came unto them being sent of God, for wherever the Gospel comes, it comes with a mission and commission from God; and being brought unto them by the apostles, who were bringers and publishers of the good tidings of good things, it came unthought of, unsought and unasked for by them; and that not only externally, which to have is a great blessing, but internally, , "into you"; it came not barely into their ears vocally, and into their heads notionally; but into their hearts, and worked effectually there; it was mixed with faith, and was profitable; it became the ingrafted word, and dwelt richly in them: for it came to them not

in word only; it did come in word, it could not come without words, there is no interpreting of Scripture, no preaching of the Gospel, nor hearing of it without words, without articulate sounds; but not only with these, nor with wisdom of words, with enticing words of man's wisdom, with words which man's wisdom teacheth; as also not in the mere notion and letter of the Gospel, which when it comes in that manner is a dead letter, and the savour of death unto death:

but in power; not merely preached in a powerful way, or attended with miraculous operations, though doubtless both were true; for the apostle was a powerful preacher, and his ministry was confirmed by signs and wonders and mighty deeds; but from neither of these could he conclude the election of these people: but the preaching of the Gospel was accompanied with the powerful efficacy of the grace of God, working by it upon them; so that it became the power of God unto salvation to them; it came to them in the demonstration of the Spirit of God, and of power, quickening them who were dead in trespasses, and sin, enlightening their dark understandings, unstopping their deaf ears, softening their hard hearts, and delivering them from the slavery of sin and Satan; from whence it clearly appeared that they were the chosen of God, and precious:

and in the Holy Ghost; the Gospel was not only preached under the influence, and by the assistance of the Holy Spirit, and attended with his extraordinary gifts for the confirmation of it, which it might be, and be no proof of the election of these persons to eternal life; but it came by the power of the Holy Spirit to their souls, working and implanting his graces in them, as faith, hope, and love, and every other; and he himself was received along with it, as a spirit of illumination and conviction, of regeneration, conversion, and sanctification, and of faith and adoption; all which gave full evidence of their election:

and in much assurance; not on the preacher's side, as if the Gospel was preached by him with great assurance, boldness, and confidence; or with great strength of evidence, giving clear and full proof of what was delivered sufficient to ascertain it, and persuade anyone to the belief of it; or with "much fulness", as some render the words, that is, of the Gospel of Christ, and of the gifts of the Spirit, and to a multitude of persons; all which might be, and yet be no proof of the choice of these persons in Christ to eternal salvation; but the Gospel preached to them was blessed to produce in them much assurance, or a large assurance, if not a full one, of the grace of faith in Christ, and of hope of eternal life by him, and of understanding of the doctrines of the Gospel, and of interest in the blessings of grace held forth in them; and this being a fruit, was an evidence of electing grace:

as ye know what manner of men we were among you for your sake. The apostle appeals to themselves for the truth of what he had said; who must have observed, and could not but remember, with what meanness they appeared, with what fear and trembling, with what plainness and simplicity, without the enticing words of man's wisdom; what a contemptible figure they made, how they wrought with their own hands, and endured reproach and persecution for their sakes, that they might obtain salvation by Christ with eternal glory; and had nothing to recommend them to them, to win upon them, and engage their attention, and strike their affection; or persuade them to receive their persons, and believe their doctrines; wherefore the effects their ministry had upon them were not owing to the charms of words, the force of language, and power of oratory; or to any external thing in them, or done by them; but must be ascribed to the Spirit of God, and to the power and efficacy of his grace.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

5 For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.

Ver. 5. For our gospel came not] Hence he collects their election, according to Act 13:48. The ministry sent to a place is an argument of some elect there. A husbandman would not send his servant with his sickle to reap thistles and nettles only.

As ye know what manner] The Church is endued with the spirit of discerning; and ministers should approve themselves spiritual in word and conversation, 2Co 12:10.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

In power. The sense is, I have preached the gospel to you, not only in words of persuasion, but have proved it by the power of miracles, in much fulness, or in great abundance. I have also taught you the gospel not by my words only, but by my actions; for you know what kind of a life I led among you. I had no interest but in gaining your souls. And I rejoice to hear you have received it in much power, by the Holy Ghost working within you. (Haydock) --- And in much fulness.[1] Some would have the Greek word to signify in a full assurance; but in the style of the New Testament, it may as well signify a fulness, or plentitude. (Witham)

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[BIBLIOGRAPHY]

In plenitudine multa, Greek: en plerophria polle. See Luke i.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The former part of the verse asserts the reasons on which the apostle built the knowledge of their election, which is the manner of the gospel’s coming to them.

Our gospel because preached by him and others to them; or intrusted with them εγενηθη εις υμας.

Came not unto you in word only, but also in power; confirmed by miracles, and had powerful operation upon your hearts. The power of God went along with our ministry, which did not with the false teachers, 1Co 4:19; and the kingdom of God is not in word, but in power, 1Co 4:20.

And in the Holy Ghost; either in gifts of the Holy Ghost which ye received, or that power which ye felt from the gospel upon your hearts was through the Holy Ghost: that they might not think it was their ministry, or the word alone, that had this power upon them.

And in much assurance; ye giving full assent to the truth of the gospel, without doubting on your part; or preached to you with much confidence and assurance on our part. The former sense is best. And there is an allusion in the word to a ship riding upon the sea with a full gale, and not turned out of its course by a contrary wind. Your faith triumphed over the waves of all objections, disputes, or hesitations of mind. For doubtings of mind do much hinder the power of the word upon the heart. And this assurance they had from the Holy Ghost.

As ye know what manner of men we were among you for your sake; we did not carry ourselves among you like ordinary men, but by our laboriousness and zeal in preaching, our patient suffering for the gospel we preached, by our holy conversation, by our denial of ourselves in labouring with our hands amongst you, and by our great tenderness and affection to you, you might perceive that we were men sent of God, and our ministry was from heaven, and that we sought not yours, but you; whereby you had an advantage to entertain the gospel preached by us with greater assurance. And in all these things we had respect to your salvation. And for the truth of all this, he appeals to their own knowledge, and that mighty presence and assistance of God in their ministry among them; as they could not but perceive it, so it was all for their sake.

And ye became followers of us; as you received our gospel in the power of it into your hearts, so you showed it forth in your conversation, becoming followers or imitators of us in our patient and cheerful sufferings, and our holy and self-denying carriage. The doctrine of the gospel which we taught you, we practised it before your eyes, and you followed us therein; though before you walked according to the course of the world, and were followers of the religion and manners of the heathen. The examples of ministers ought to be teaching as well as their doctrine.

And of the Lord; we have followed the example of Christ, and ye followed us. So that as you believed on Christ as your Saviour, so you followed his commands and examples as your Lord and Master; as he exhorts the Corinthians: Be ye followers of me, as I also am of Christ, 1Co 11:1.

Having received the word in much affliction: though affliction and persecution attended the word, yet you received, it; and this receiving was not only into your heads by knowledge of it, and into your hearts by all effectual believing it, but into your practice by a walking according to it. For receiving the word, in the Scripture phrase, comprehends all this in it.

With joy of the Holy Ghost; though afflictions attended you, they did not deject your spirits, but you had joy in your hearts by the Holy Ghost; who usually doth give forth his joy most to the saints when under suffering, which is one instance of the gospel’s coming to them not in word only, but in the Holy Ghost, as was said before. The glad tidings of the gospel did more comfort them, than all their sufferings did cast them down.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

5. For—Furnishing evidence of their election.

Our gospel—Our good news, our blessed announcement of God’s eternal electing love. In word, but not in word only. Salvation is shaped into human syllables, but there are wonders of meaning in those syllables, a power, both in themselves, and in the ideas they present. The very words God, Christ, heaven, hell, have intrinsic power enough to fill a man’s whole soul. Did he see their stupendous import he would be knocked down by the conception, as Saul was by the sight of the risen Jesus. The poorest gospel sermon ever heard, by the drowsiest preacher that ever preached, has import enough in it to smite the congregation from their seats to the floor.

In the Holy Ghost— When the divine Spirit establishes the words, then how does the power melt or smite and break the heart! And then, too, is the preacher’s heart filled with assurance and divine authority, so that he carries all before him. Paul is here describing, from vivid memory, the powerful revival which brought the Thessalonian Church into existence.

Manner of men—Our conduct and character filled out the programme of our preaching. We lived the gospel as well as spoke it. For your sake and for no success or interest of our own.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For; or rather, how that (R.V); or, because; assigning the reasons for Paul"s confidence in their election; and these reasons were two: first, the powerful entrance which the gospel had among them; and secondly, the joyful reception which was given to it by the Thessalonians. Our gospel; that is, the gospel which was preached by us. Came not unto you in word only. The gospel came in word, for this was a necessary prerequisite, but "not in word only," that is, it was not a bare publication or communication in human words. But in power. Some restrict the epithets which here follow to the teachers, as denoting the mode in which they preached the gospel; but it is better to refer them both to the teachers and the taught. By "power" is not meant miracles, but, in contrast to "word," the power with which Paul and his companions preached, and the impression which the gospel made on the hearers. And in the Holy Ghost.

Here also the reference is, not to miraculous gifts, but to the influences of the Spirit accompanying the preaching of the gospel; such was the efficacy of Paul"s preaching that it proved itself to be accompanied by the operation of the Holy Ghost in the conversion of his hearers. There is here an ascent: the gospel came in power, and, what is more, it came in the Holy Ghost. And in much assurance. By "assurance" here is meant the confidence with which Paul and his fellow-workers preached the gospel to the Thessalonians, and the fullness of conviction with which the Thessalonians received it. As ye know. An appeal to their knowledge that what he now states is true. What manner of men we were among you. Alluding to the blamelessness of their behavior when in Thessalonica. For your sake; namely, that we sought not our own profit or advantage, but your spiritual good. The entrance of the gospel.

1. Negatively. Not in word only." The preaching of the gospel will only add to our condemnation if we do not by faith accept it; not nominal, but real Christianity is the chief matter; the entrance must not be external, but internal.

2. Positively. "In power," arresting us in our worldly career; "in the Holy Ghost," being the Agent of our conversion; "in much assurance," so that we know from experience its truth and efficacy.

The dynamic gospel.

If we may illustrate spiritual truths by describing them in the terminology of physical science, we may say that the great mistake which the Church, as well as the world, has been making over and over again is that of treating the gospel statically instead of dynamically as a settled creed to be embraced in its rigid form rather than as a power to be submitted to in its progressive influence. But it is evident that the apostles cared not one straw for their preaching except in so far as it was the vehicle of Divine energy. They taught the truth, not as professors of metaphysics in a college, but as workmen who were bringing a new force to bear on the reconstruction of society.

I IT IS VAIN TO RECEIVE THE GOSPEL IN WORD ONLY.

1. It may be published. A heathen country may open its ports to missionaries. Bible societies may circulate the Scriptures through every country and hamlet. Preachers may never cease to expound it. And all this will be as nothing for the spiritual welfare of people who will not hear, understand, believe, and submit to the truth.

2. It may be heard. Crowds may flock to the churches. Attentive congregations may hang upon the lips of popular preachers. And still no good may be done while the truth is not understood, believed, and obeyed.

3. It may be understood. The meaning of the language used may be intelligible enough. People may give themselves the trouble of thinking out the subjects presented to them by the preachers. Still all is vain if the gospel is not believed and submitted to.

4. It may be believed. The truth may not be doubted. We may have a certain conviction of it, and yet even this may count for nothing without the faith that accepts the influences and follows the directions of the gospel. There is a world of difference between believing the gospel and believing in Christ; at least, in the only way in which this is of practical importance, viz. as a trustful acceptance of his grace and a loyal devotion to his will. So long as we come short of this we may have the gospel, but it will be "words, words, words the letter that killeth, not the spirit that quickeneth.

II THE GOSPEL MAY BE RECEIVED IN POWER. This very statement seems to strike some people who have long been familiar with the words of the gospel as a new revelation, as itself a fresh gospel. But we have to learn the power as well as the truth of the gospel if it is to be of any real good to us.

1. The operation of the power of the gospel consists in changing the hearts and lives of men. The gospel does not simply promise future salvation. It effects present regeneration. The new birth is the essential beginning of redemption, Nothing but a Power, vast, overwhelming, penetrating, and omnipotent, can make new creatures of old, stubborn profligates and hypocrites, men of the world, and self-righteous Pharisees.

2. The secret of the power of the gospel is in the baptism of the Holy Spirit. The new man is born of the Spirit". (Joh_3:5) Christ is "the Power of God," because he baptizes with the Holy Spirit. (Mat_3:11) Christ expressly connected the power of apostolic preaching with the gift of the Holy Spirit: "Ye shall receive power, when the Holy Ghost is come upon you". (Act_1:8) Preachers need this to give force to their words, and hearers to receive the truth effectually.

3. The sign of the power of the gospel will be much assurance. The faith which grows out of experiencing this power will be much stronger, more vivid, and more joyous than that of first believing the truth of the gospel. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

With power - Piercing the very heart with a sense of sin and deeply convincing you of your want of a saviour from guilt, misery, and eternal ruin. With the Holy Ghost - Bearing an outward testimony, by miracles, to the truth of what we preached, and you felt: also by his descent through laying on of hands. With much assurance - Literally, with full assurance, and much of it: the Spirit bearing witness by shedding the love of God abroad in your hearts, which is the highest testimony that can be given. And these signs, if not the miraculous gifts, always attend the preaching of the gospel, unless it be in vain: neither are the extraordinary operations of the Holy Ghost ever wholly withheld, where the gospel is preached with power, and men are alive to God. For your sake - Seeking your advantage, not our own.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

A Recommendation of the Congregation’s Attitude.

v. 5. For our Gospel came not unto, you in word only, but also in power and in the Holy Ghost and in much assurance; as ye know what manner of men we were among you for your sake.

v. 6. And ye became followers of us and of the Lord, having received the Word in much affliction, with joy of the Holy Ghost,

v. 7. so that ye were ensamples to all that believe in Macedonia and Achaia.

v. 8. For from you sounded out the Word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad, so that we need not to speak anything.

v. 9. For they themselves show of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;

v. 10. and to wait for His Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

The apostle here substantiates more fully the reason for his assurance of the election of the Thessalonian Christians: Because our Gospel came not to you in word only, but also in power and in the Holy Spirit and in full assurance, just as you know what kind of men we were among you for your sakes. This is Paul’s reason, as far as he, as to his own person, is concerned, why he is so sure of their having been chosen by God unto salvation. He had not been preaching the Gospel to them in vain and empty phrases, See 1Co 4:20; he had not been hiding its glorious message by a false oratory; he had not embittered its sweetness by a doctrine of works. He had preached in power, the Word itself exerting its strength upon the hearts of his hearers. He had preached in the Holy Spirit, who works in and through the Word of the Gospel as His means of grace. And his preaching had received additional emphasis from the fact that he had preached with the full personal conviction, with the unfaltering confidence, that it was the divine truth which he was proclaiming. It is the fullness of assurance which gives to the simplest discourse of the Gospel-truth much of its force and persuasive power. If a man calling himself a minister of the Gospel himself has doubts as to the divinity of the Word, as to the certainty of salvation, his words will hardly carry the strength of conviction. Paul’s readers knew his record.

The apostle also has a reason from their standpoint why he feels safe in concluding that they belong to the elect of the Lord: And you became imitators of us and of the Lord, accepting the Word in much tribulation with joy of the Holy Ghost. The Thessalonians had had ample opportunity of judging as to Paul’s conviction in the matter of the Gospel which he preached; they knew how he had conducted himself in their midst and in their behalf. By the grace of God, through the work of the Spirit, they had received such a firm assurance of the truth that they imitated their teacher, believing as he believed. Incidentally, they became imitators of the Lord, they walked in the way prescribed by Him, by His gracious and good will, which points to salvation for all men. All this they did by accepting the Word, by receiving the Gospel-truth, by acknowledging Jesus Christ as their Savior. This attitude of the heart is always accompanied with the joy of the Holy Ghost, in the very midst of much affliction, No matter how much hostility and persecution the believers must contend with, no matter how seriously the wretchedness and misery of this present life seek to create doubt and unhappiness in their hearts, they have the assurance of the Holy Ghost in the Word, and therefore they are, in their heart of hearts, satisfied, joyful, happy.

Such a condition, however, will have its effect also upon others, as in the case of the Thessalonian Christians: So that you became an example to all those that believe in Macedonia and Achaia. The true believers, exhibiting the firm and happy conviction of faith which the Lord desires, become a pattern or type for others; they become an example for others to model their spiritual life after. Since this fact may, in turn, redound to the further confirmation of the faith of the Thessalonians, to the further conviction of its reality, St. Paul freely commends them in this respect: For from you has been sounded forth the Word of the Lord not only in Macedonia and Achaia, but in every place your faith toward God has gone forth, so that there is no need for us to say anything. The geographical and commercial position of Thessalonica aided greatly in the rapid spread of the news concerning the acceptance of the Gospel in that city, making it incidentally an excellent basis for missionary work. Throughout Macedonia and Achaia, the ancient Grecian country, the larger part of what is now the Balkan Peninsula, the Gospel had been disseminated, people had gone forth, even in this brief space of time since Paul first preached there, endeavoring to spread the seed of the Gospel doctrine throughout the country. Surely a splendid example of interest and zeal for all Christians to imitate. By thus taking advantage of their opportunities, the Thessalonians had caused their faith to be known, to be spoken of everywhere. See Rom 1:8; Col 1:6-23. The rapid, powerfully spreading conversion was exciting attention everywhere, so that there was nothing for Paul to add; the facts spoke more loudly than his words.

So great was the sensation which the faith of the Thessalonians had caused in all the cities along the trade routes of the Eastern Mediterranean that, as the apostle writes: For of their own accord people make mention concerning us what manner of entrance we had toward you, and how you turned to God from the idols to serve the living and true God. This was surely a novel experience for the apostle. Before he so much as had an opportunity to refer to the willing acceptance which the Thessalonians gave to the Gospel, in order to incite others to emulation and to open a way for the preaching of the Gospel, people told him of their own accord what they knew of the situation in Thessalonica, of the willingness with which the Thessalonians had received the Gospel-message. It was known everywhere how they had turned away from the worship of idols with the express intention of serving only the living, the true God. The God of the Gospel-preaching is the living God, as opposed to all dead idol-images; He is the true, the real God, as opposed to the imaginary, lying idols. To serve this true God in faith and love, that is the life of the believers, therein they find true and lasting happiness. The service of all false gods and imaginary deities is a slavery which the conscience of the idolaters denounces, which they themselves abhor; the service of the true God is the outflow of the relation of love which obtains between the heavenly Father and His children.

And the best is yet to be: And to wait for the coming of His Son from the heavens, whom He raised from the dead, Jesus, the Deliverer from the wrath to come. While the believers lead their lives of faith and love, serving God and their fellow-men in the simplicity of their hearts, their minds are looking forward to, they are eagerly expecting, they are anxiously awaiting, the coming of the Son of God, who will return from heaven in the fullness of His divine glory, Mat 25:31. It was this Son whom God raised from the dead and exalted to the right hand of His power. The resurrection of Jesus Christ from the dead is the great fact by which He has definitely and incontrovertibly been proved to be the Son of God with power, Rom 1:4. This Jesus, who earned salvation for all men, will, on the last day, bring the final deliverance to His believers; He will show before the whole world that He has delivered us, torn us away, from the wrath to come, from the punishment of hell, which would have been our rightful and well-earned condemnation but for His glorious redemption. This wrath of God would surely have struck us also if Jesus had not borne its curse and punishment in our stead, including that of eternal damnation. But now, since in Jesus Christ judgment has already been passed upon the world, therefore, whosoever believeth in Him is no longer judged, Joh 3:14-18, but is the happy possessor of full deliverance, of the inheritance of eternal life.

Summary

After the opening salutation the apostle assures the Thessalonians of his grateful prayer in their behalf and of his remembrance of their Christian virtues, due to his own preaching and their cheerful acceptance of his message, the news of which has gone forth throughout Macedonia and Achaia.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

how that our gospel [ours not by right of authorship, but of proclamation] came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance; even as ye know what manner of men we showed ourselves toward you for your sake .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

5. For our gospel came not unto you in word only. God gave the spoken word power, the power of the Holy Spirit which dictated it. Observe that the “power” is referred to the preachers. Ye know. Ye know what was the life, the earnestness and the power in the Holy Spirit of us while we were preaching among you.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

5.] ὅτι has been taken to mean ‘videlicet, ut,’ and the verse to be an epexegesis of ἐκλογήν: but as Lün. remarks, evidently verses 5, 6 ff. are meant not to explain wherein their election consisted, but to give reasons in matter of fact for concluding (εἰδότες) the existence of that election. ὅτι must then be because, and a colon be placed at ὑμῶν. These reasons are (1) the power and confidence with which he and Silvanus and Timotheus preached among them (ver. 5), and (2) the earnest and joyful manner in which the Thessalonians received it (vv. 6 ff.). Both these were signs of God’s grace to them—tokens of their election vouchsafed by Him.

τὸ εὐαγγ. ἡμ., the gospel which we preached.

ἐγενήθη εἰς] See reff., especially Gal.: came to you is perhaps the nearest: εἰς betokens the direction, πρός, with ἐγέν., would give nearly the same sense, or perhaps that of apud, see ref. 1 Cor. &c. We must not take ἐγενήθη εἰς ὑμ. for a constr. prægnans (ἦλθ. εἰς καὶ ἐγ. ἐν), which with ἦν it might be: for ἐγενήθη εἰς carries motion in itself without any thing supplied. On ‘the passive form ἐγενήθη, alien to the Attic, and originally Doric, but common in the κοινή’ (Lün.), see note on Eph 3:7; Lobeck on Phryn. p. 108 ff.; Kühner, i. 193; Winer, § 15. It was attempted in my earlier editions to press the passive sense in the frequent occurrences of this form in this Epistle. But wider acquaintance with the usage has since convinced me that this is not possible, and that we must regard it as equivalent in meaning to the more usual ἐγένετο.

The prepositions ἐν following indicate the form and manner in which the preaching was carried on, not (as Pelt, al.) that in which the Thessalonians received it, which is not treated till ver. 6.

δυνάμει is not ‘miracles,’ as Thdrt., Œc., all., nor efficacia et vis agens in cordibus fidelium (Bullinger) (see above), but power, viz. of utterance and of energy.

πν. ἁγίῳ] beware again of the supposed figure of ἓν διὰ δυοῖν, by which all character of style and all logical exactness is lost. Even Conyb. here has fallen into this error, and rendered “power of the Holy Ghost.”

It is a predicate advancing beyond ἐν δυνάμει—not only in force and energy, but in the Holy Ghost—in a manner which could only be ascribed to the operation of the Holy Spirit.

πληροφορίᾳ πολλῇ] much confidence (of faith), see reff. Many irrelevant meanings have been given: fulness of spiritual gifts, which the Thessalonians had received (Lomb., Corn.-a-lap., Turretin.): certainty of the truth, felt by them (Macknight, Benson, al.): ‘fulfilment of the apostolic office’ (Estius). The confidence (see above) was that in which Paul and Silvanus and Timotheus preached to them.

καθὼς κ.τ.λ.] Appeal to their knowledge that the fact was so. These words restrict the foregoing to the preachers, as explained above: καὶ τί, φησι, μακρηγορῶ; αὐτοὶ ὑμεῖς μάρτυρές ἐστε, οἷοι ἐγενήθημεν πρὸς ὑμᾶς. Œc. This interpretation is fixed by καθώς, referring back to the whole previous description. The sense has been variously given: Conyb., ‘And you, likewise know’—but ‘likewise’ surely confounds the connexion: Pelt, even further from the mark, … ‘ita accipimus, ut Apostolum exemplum suum Thessaloniensibus imitandum statuamus.’

οἷοι ἐγενήθ.] what manner of men we proved, as Ellic.: not ‘quales facti simus,’ see above in this note: nor as vulg., ‘quales fuerimus;’ the point of the fact appealed to is, the proof given, what manner of men they were, by the manner of their preaching. “The ποιότης was evinced in the power and confidence with which they delivered their message.” Ellic.: the proof given by the manner of their preaching.

ἐν ἱμῖν] local merely: among you.

διʼ ἱμᾶς] for your sakes—conveying the purpose of the Apostle and his colleagues, and in the background also the purpose of God—‘you know what God enabled us to be,—how mighty in preaching the word,—for your sakes—thereby proving that he loved you, and had chosen you for His own.’

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

For [οτι] . Incorrect. Rend. how that. It is explanatory of your election. For similar usage see 1Co 1:26.

Our gospel. The gospel as preached by Paul and his colleagues. Comp. Rom 2:16; Rom 16:25; Gal 1:11; Gal 2:2; 1Th 2:4. My gospel is sometimes used in connection with an emphasis upon some particular feature of the gospel, as in Rom 2:16, where Paul is speaking of the judgment of the world by Christ; or in Rom 16:25, where he is referring to the extension of the messianic kingdom to the Gentiles.

In word [εν λογω] . The gospel did not appeal to them as mere eloquent and learned discourse.

In power [εν δυναμει] . Power of spiritual persuasion and conviction : not power as displayed in miracles, at least not principally, although miraculous demonstrations may be included. Paul rarely alluded to his power of working miracles.

Assurance [πληροφορια] . Assured persuasion of the preacher that the message was divine. The word not in pre - Christian Greek writers, nor in LXX Only in one other passage in Paul, Col 2:2. See Heb 6:11; Heb 10:22.

We were [εγενηθημεν] . More correctly, we shewed or proved ourselves.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.