For our gospel hath not been unto you in word only, but in power also, and in the Holy Ghost, and in much fulness, as you know what manner of men we have been among you for your sakes.

“Thus, the obedient and responsive soul gives itself over to the virtuous life. This life is freedom itself, on the one hand, from the chains of this life, separating itself from the slavery of base and empty pursuits. On the other hand, this soul devotes itself to faith and the life of God alone, because it sees clearly that where there is faith, reverence and a blameless life, there is present the power of Christ, there is flight from all evil and from death which robs us of life. For shameful things do not have in themselves sufficient power to compete with the power of the Lord. It is their nature to develop from disobedience to his commands. This was experienced in ancient times by the first man, but now it is experienced by all of us when we imitate Adam's disobedience through stubborn choice. However, those who approach the Spirit with honest intent, unfeigned faith and an undefiled conscience, are cleansed by the Spirit according to the one who says, "for our gospel was not delivered to you in word only, but in power also; and in the Holy Spirit and in much fullness, as you know."”

“"Knowing, brethren beloved of God, your election, how that our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; even as ye know what manner of men we showed ourselves among you for your sake." Knowing what? How "we showed ourselves among you"? Here he also touches upon his own good actions, but covertly. For he wishes first to enlarge upon their praises, and what he says is something of this sort. I knew that you were men of great and noble sort, that you were of the Elect. For this reason we also endure all things for your sake. For this, "what manner of men we showed ourselves among you," is the expression of one showing that with much zeal and much vehemence we were ready to give up our lives for your sake; and for this thanks are due not to us, but to you, because ye were elect. On this account also he says elsewhere, "And these things I endure for the Elect's sake." (2 Tim. ii. 10) For what would not one endure for the sake of God's beloved ones? And having spoken of his own part, he all but says, For if you were both beloved and elect, we suffer all things with reason. For not only did his praise of them confirm them, but his reminding them that they too themselves had displayed a fortitude corresponding to their zeal.”

“Here the Apostle intends to fortify the Church against tribulations, and first against present tribulations, and this in the first epistle. Second, against future tribulations, in the time of Antichrist, and this in the second epistle. The first is divided into the salutation and the epistolary narration, at "we give thanks." Again, first he touches on the persons who greet; second, the Church greeted; third, the goods wished for. Now it should be noted that, because where we do not offend, we are all equal, therefore, because he is writing to these good people, he makes no mention of his office, but only of the name of humility, which is Paul. Wis. 7:11: "and innumerable honor by her hands." And he adds two others who preached to them along with him, namely Silvanus, who is Silas, and Timothy, whom he circumcised, as is said in Acts 16:3. Now he greets the Church, which is the congregation of the faithful. And this "in God the Father and our Lord Jesus Christ," that is, in the faith of the Trinity, and of the divinity and the humanity of Christ, because in the knowledge of these will be our beatitude. Now he touches on the person of the Father and of the incarnate Son, in whom the Holy Spirit is understood, who is the bond of both. The goods wished for are grace, which is the principle of all goods. 1 Cor. 15:10: "by the grace of God I am what I am." And peace, which is the end, because there is peace then, when the appetite is entirely stilled. Then, when he says "we give thanks," the epistolary narration begins, and first he commends them for their past perseverance; second he admonishes them to act well in the future, in chapter 4, at "as for the rest." Again, first he gives thanks universally for their goods; second he recalls them in particular, at "knowing, brothers," etc. Concerning the first he does two things: first he sets down the giving of thanks; second, its matter, at "mindful." Again, first he gives thanks for them; second he prays for them, at "mention of you." As to the first, then, he states three things which ought to be present in a giving of thanks. First, that it be ordered, namely to God. Therefore he says "we give thanks to God." Ps. 83:12: "the Lord will give grace and glory." James 1:17: "every excellent gift and every perfect gift is from above, descending from the Father of lights." Again, that it be constant, since "always." Again, that it be universal, at "for all of you." Below, 5:18: "in all things give thanks." Then he prays for them, saying "making mention of you," etc., as if to say: whenever I pray, I have you in memory. Rom. ch. 1:9: "without ceasing I make mention of you always in my prayers." Then, when he says "mindful of the work," he sets down the goods for which he gives thanks, namely faith, hope, and charity. 1 Cor. 13:13: "but now there remain faith, hope, charity, these three," etc. He puts faith first, because it is "the substance of things to be hoped for," etc. For "he who comes to God must believe," etc., Heb. ch. 11:1 and 6. But this is not sufficient, unless it has operation and labor. And therefore he says "of the work of your faith, and of labor." James 2:26: "faith without works is dead." Again, because he who fails in laboring for Christ's sake is worth nothing. Luke 8:13: "they believe for a time, and in time of temptation fall away." Therefore he says "of work and of labor," as if to say: mindful of your faith working and laboring. Again, "of charity," in whose works they abounded. Below, 4:9: "the charity of brotherhood," etc. Again, "of hope," which makes one patiently endure adversities. Rom. 12:12: "rejoicing in hope, patient in tribulation." And "of endurance," which hope produces. James 5:11: "you have heard of the patience of Job," etc. "Of the hope," I say, "of our Lord," that is, which we have concerning Christ, or which Christ gave to us. 1 Pet. 1:3: "he has regenerated us unto a living hope," etc. This hope is "before God," not before the eyes of men. Matt. 6:1: "take heed that you do not do your righteousness before men," etc. Heb. 6:19: "which we have as a sure anchor of the soul," etc. For hope in the old testament did not lead to God. Then, when he says "knowing, brothers," he recalls their goods in particular, and he first commends them, that they devoutly and readily received the preaching, tribulation notwithstanding; second, that on account of tribulation they did not withdraw from it, in chapter 2, at "for you yourselves know." Again the first part is divided into two: first he shows what sort this preaching was; second, how it was received by them, at "and you became imitators." Concerning the first he does three things: first he shows what he knew concerning them; second, the manner of his preaching, at "because the Gospel"; third, what they themselves knew about the apostle, at "as you know." He says therefore, "O brothers beloved of God" — not only in common, insofar as he gives being to nature, but insofar as you are specially called to eternal goods. Mal. 1:2: "Jacob I have loved, but Esau I have hated," etc. Deut. 33:3: "he has loved the peoples," etc. "Your election" — as if to say: I know with certainty that you are elect, because you did not merit this election, but you have been freely chosen by God. And this I know, because God gave me a great proof in preaching, namely that those to whom I speak are chosen by God, that is, when God gives them the grace of fruitfully hearing the word preached to them, or gives me the grace of abundantly preaching to them. Against this seems to be what is said in Ezek. 3:26: "and I will make your tongue cleave to your palate," etc. Therefore he first recalls how powerfully he preached to them, second he adduces their testimony, at "as you know." Powerfully indeed, because it was not in loftiness of speech, but in power. 1 Cor. 2:4: "my speech and my preaching were not in the persuasive words of human wisdom, but in the demonstration of the Spirit and of power." 1 Cor. 4:20: "for the kingdom of God is not in speech, but in power." Or it can be referred to the confirmation of the preaching, or to the manner of preaching. If to the first: thus my preaching was confirmed among you, not by arguments, but by the power of miracles. Whence it is said in Mark, the last chapter: "the Lord working together, and confirming the word with signs that followed." Again, in the giving of the Holy Spirit; whence he says, "and in the Holy Spirit." Acts ch. 10:44: "while Peter was still speaking these words, the Holy Spirit fell upon all who were hearing the word," etc. Heb. 2:4: "God bearing witness with signs and wonders and various powers and distributions of the Holy Spirit." "And in fullness," etc. And he adds this, lest they believe they had received less than the Jews; as if to say: the Holy Spirit is not a respecter of persons, but was present among you in that same fullness as among the Jews. Acts 2:4: "they were all filled with the Holy Spirit," etc. But if to the second, thus "in power," that is, showing you a virtuous life. Acts 1:1: "the Lord began to do and to teach." "And in the Holy Spirit," namely suggesting. Matt. 10:20: "it is not you who speak," etc. "In much fullness," namely because I instructed you concerning all things necessary for the faith. Now he adduces their testimony to this, when he says "as you yourselves know," etc., that is, what sort of gifts and powers we showed among you. 2 Cor. 5:11: "but I hope that we are manifest in your consciences." Then, when he says "and you became imitators," etc., he shows how they powerfully received his preaching, and did not withdraw on account of tribulations. And first he shows their virtue in this, that they imitated others; second, that they made themselves imitable to others, at "so that you became." Concerning the first he does two things: first he shows whom they imitated; second, in what things they imitated, at "receiving." Concerning the first he says that they imitated those whom they ought, namely their prelates. And therefore he says "having become imitators of us," etc. Phil. 3:17: "be imitators of me, brothers." But they imitated, not in that in which we fail as men, but in that in which we imitate Christ. Whence also it is said, 1 Cor. 4:16: "be imitators of me, as I also am of Christ," that is, in that in which I have imitated Christ, namely in the patient endurance of tribulation. Matt. 16:24: "if anyone wishes to come after me, let him deny himself, and take up his cross, and follow me." 1 Pet. ch. 2:21: "Christ suffered for us, leaving you an example, that you should follow his steps." And therefore he says "in much tribulation, with joy," that is, although much tribulation was threatening on account of the word, nevertheless you received it with joy. James 1:2: "count it all joy, my brothers, when you fall into various trials," etc. Acts 5:41: "the apostles went rejoicing from the presence of the Council, because they had been counted worthy to suffer reproach for the name of Jesus." "With joy," I say, "of the Holy Spirit," not of any other kind, which is the love of God, which produces joy in those who suffer for Christ's sake, because they love him. Song 8:7: "if a man should give all the substance of his house for love, he will despise it as nothing." And thus you are imitators of us, namely in that you are imitable to others. Whence he says "so that you became," etc. Concerning which he does three things: first he shows them to be imitable; second, how their fame was spread abroad, at "for from you has been spread abroad"; third, how they were praised by all peoples, at "for they themselves declare." He says therefore: you have imitated us so perfectly, that you have become a pattern, that is, an example of life, not only in your own land, but in others. Matt. 5:16: "thus let your light shine before men, that they may see your works," etc. But you have become a pattern to believers, to whom your faith has become known, to which your goodness has been added. "For from you the word of the Lord has been spread abroad," that is, of preaching the Lord, that is, your fame has been diffused, not only in Macedonia and Achaia, which are near to you, but your faith toward God, made perfect, that is, which God accepts, and which joins you to God, has also been spread abroad in every place. Rom. 1:8: "your faith is proclaimed in the whole world," etc. And a sign of this is that "it is not necessary," etc. For it belongs to a good preacher to bring forward the good deeds of others as an example. 2 Cor. 9:2: "for your zeal has provoked very many." Then, when he says "for they themselves," etc., he sets down their praise, by which they were praised by others, since "they declare concerning us," etc. Prov., last chapter: "let her works praise her in the gates." Now they praise in you my preaching and your conversion. They declare, therefore, what sort of entrance we had among you, namely with great difficulty and in tribulations. They also praise your conversion. And he shows how, from what, and to what they were converted. As to the first he says "and how you were converted to God," that is, how easily, and how perfectly. Joel 2:12: "turn to me with all your heart," etc. Ecclus. 5:8: "delay not to be converted to the Lord, and put it not off from day to day." As to the second he says "from idols." 1 Cor. 12:2: "you know that when you were Gentiles, you went to mute idols, however you were led." As to the third he says "to serve God," namely with the service of latria, not to a creature, but to God. Against which it is said, Rom. 1:25: "they served the creature rather than the creator," etc. And he says "living," so as to exclude the worship of idolatry, because the idolaters worshipped certain dead men, whose souls they said had been deified, as Romulus and Hercules. And therefore he says "living." Deut. 32:40: "I live forever." Again, because the Platonists thought that certain separated substances were gods by participation, it is said "true," not by participation in the divine nature, but because those serving him are to be rewarded. Therefore, because you are thus, it remains that you await a reward. Whence he says "and to await his Son," namely of God, descending from the heavens. Luke 12:36: "and you like men awaiting their lord, when he shall return from the wedding." Is. 30:18: "blessed are all who await him." Now those are they who are girded about the loins. Now we await two things: namely, the resurrection, that we may be conformed to him. Whence he says "whom he raised from the dead, Jesus." Rom. ch. 8:11: "he who raised Jesus Christ from the dead will also give life to your mortal bodies," etc. Phil. 3:21: "he will reform the body of our lowliness, conformed to the body of his glory." Again, to be freed from the future punishment, which threatens the guilty. Now from the cause of punishment, namely from sin, we are freed through Christ. Whence he says "who has delivered us," etc. Apoc. 6:16: "hide yourselves from the face of him who sits upon the throne, and from the wrath of the Lamb," etc. From this wrath no one can free us except Christ. Matt. 3:7: "who will show you to flee from the wrath to come?"”

“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.”

“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 fulfill 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 πληροφοριᾳ πολλῃ. 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 labors.”

“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 plenitude. (Witham)”

“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).”