John Gill's Bible Commentary Ver. 5. For our Gospel came not unto you , etc.] 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 ( 1 Thessalonians 2:2,8,9) 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, eiv umav , 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.
Matthew Henry Commentary
Verses 1-5 - As all good comes from God, so no good can be hoped for by sinners, but from God in Christ. And the best good may be expected from God, as ou Father, for the sake of Christ. We should pray, not only for ourselves but for others also; remembering them without ceasing. Wherever ther is a true faith, it will work; it will affect both the heart and life Faith works by love; it shows itself in love to God, and love to ou neighbour. And wherever there is a well-grounded hope of eternal life this will appear by the exercise of patience; and it is a sign of sincerity, when in all we do, we seek to approve ourselves to God. By this we may know our election, if we not only speak of the things of God with out lips, but feel their power in our hearts, mortifying ou lusts, weaning us from the world, and raising us up to heavenly things Unless the Spirit of God comes with the word of God, it will be to us dead letter. Thus they entertained it by the power of the Holy Ghost They were fully convinced of the truth of it, so as not to be shaken i mind by objections and doubts; and they were willing to leave all for Christ, and to venture their souls and everlasting condition upon the truth of the gospel revelation.
Greek Textus Receptus
οτι 3754 CONJ το 3588 T-NSN ευαγγελιον 2098 N-NSN ημων 2257 P-1GP ουκ 3756 PRT-N εγενηθη 1096 5675 V-AOI-3S εις 1519 PREP υμας 5209 P-2AP εν 1722 PREP λογω 3056 N-DSM μονον 3440 ADV αλλα 235 CONJ και 2532 CONJ εν 1722 PREP δυναμει 1411 N-DSF και 2532 CONJ εν 1722 PREP πνευματι 4151 N-DSN αγιω 40 A-DSN και 2532 CONJ εν 1722 PREP πληροφορια 4136 N-DSF πολλη 4183 A-DSF καθως 2531 ADV οιδατε 1492 5758 V-RAI-2P οιοι 3634 K-NPM εγενηθημεν 1096 5675 V-AOI-1P εν 1722 PREP υμιν 5213 P-2DP δι 1223 PREP υμας 5209 P-2AP
Vincent's NT Word Studies
5. For (oti). Incorrect. Rend. how that. It is explanatory of your election. For similar usage see 1 Cor. i. 26.Our gospel. The gospel as preached by Paul and his colleagues. Comp. Rom. ii. 16; xvi. 25; Gal. i. 11; ii. 2; 1 Thess. ii. 4. My gospel is sometimes used in connection with an emphasis upon some particular feature of the gospel, as in Rom. ii. 16, where Paul is speaking of the judgment of the world by Christ; or in Rom. xvi. 25, where he is referring to the extension of the messianic kingdom to the Gentiles.
In word (en logw). The gospel did not appeal to them as mere eloquent and learned discourse.
In power (en dunamei). 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 (plhroforia). 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. ii. 2. See Hebrews vi. 11; x. 22.
We were (egenhqhmen). More correctly, we shewed or proved ourselves.
Robertson's NT Word Studies
1:5 {How that} (hoti). It is not certain whether hoti here means "because" (quia) as in #2Th 3:7; 1Co 2:14; Ro 8:27 or declarative hoti "how that," knowing the circumstances of your election (Lightfoot) or explanatory, as in #Ac 16:3; 1Th 2:1; 1Co 16:15; 2Co 12:3f.; Ro 13:11. {Our gospel} (to euaggelion hemwn). The gospel (see on Mt 4:23; Mr 1:1,15 for euaggelion) which we preach, Paul's phrase also in #2Th 2:14; 2Co 4:3; Ro 2:16; 16:25; 2Ti 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. this message is to be interpreted in the light of Paul's own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. this very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul's gospel is of God (#1Th 2:2,8,9), in its substance it is Christ's (#3:2; 2Th 1:8), and Paul is only the bearer of it (#1Th 2:4,9; 2Th 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (#1Th 2:4) and preach it (#Ga 2:2). Elsewhere Paul calls it God's gospel (#2Co 11:7; Ro 1:1; 15:16) or Christs (#1Co 9:12; 2Co 2:12; 9:13; 10:14; Ga 1:7; Ro 15:19; Php 1:27). In both instances it is the subjective genitive. {Came unto you} (egeneqe eis humas). First aorist passive indicative of ginomai in practically same sense as egeneto (second aorist middle indicative as in the late Greek generally). So also eis humas like the _Koin_ is little more than the dative humin (Robertson, _Grammar_, p. 594). {Not only--but also} (ouk--monon, alla kai). Sharp contrast, negatively and positively. The contrast between logos (word) and dunamis (power) is seen also in #1Co 2:4; 4:20. Paul does not refer to miracles by dunamis. {In the Holy Spirit and much assurance} (en pneumati hagiwi kai pleroforiai pollei). Preposition en repeated with logwi, dunamei, but only once here thus uniting closely {Holy Spirit} and {much assurance}. No article with either word. The word pleroforiai is not found in ancient Greek or the LXX. It appears once in Clement of Rome and one broken papyrus example. For the verb pleroforew see on Lu 1:1. The substantive in the N.T. only here and #Col 2:2; Heb 6:11; 10:22. It means the full confidence which comes from the Holy Spirit. {Even as ye know} (kaqws oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. {What manner of men we showed ourselves toward you} (hoioi egeneqemen humin). Literally, {What sort of men we became to you}. Qualitative relative hoioi and dative humin and first aorist passive indicative egeneqemen, (not emeqa, we were). An epexegetical comment with {for your sake} (di' humas) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time.
