Expositor's Bible Commentary Commentary 1 Thessalonians 1:4

"knowing, brethren beloved of God, your election," — 1 Thessalonians 1:4 (ASV)

If v.2b supplies the manner of thanksgiving and v.3 the occasion, v.4 gives its ultimate cause. Intuitive knowledge of the Thessalonian believers’ having been selected by God was the source of the missionaries’ constant prayer of thanksgiving.

A touch of tenderness, the first of many in these two letters, punctuates Paul’s acknowledgment of the election of the Thessalonians. “Brothers” denotes the spiritual brotherhood into which all disciples of the Lord Jesus have been inducted (cf. Matthew 12:46–50; Mark 3:31–35). That this form of address, a partial carryover from Judaism (cf. Acts 2:29, 37; 3:17), became frequent in early Christianity is attested by twenty-eight occurrences in these two letters. This address is intensified when “loved by God” is added to it (cf. Romans 1:7; 2 Thessalonians 2:13). The specific form in which this expression occurs here lays emphasis on the active exercise of God’s love as already consummated and resulting in a fixed status of being loved.

Though God is identified as the agent in loving, the agent of choosing is not specifically named. But the obvious inference is that God “has chosen” (GK 1724) them. “Loved by God” is suitable assurance that he also chooses, since his love and election are inextricably bound together (Romans 11:28; cf. 11:5). This is God’s sovereign choice of certain individuals, including the Thessalonian believers, prior to Adam’s appearance on earth (cf. Ephesians 1:4). Some would locate God’s choice of the Thessalonians at their conversion or thereafter by defining the elect as those who continue in faith and persevere in obedience. But Paul speaks of their election as a thing of the past, not as dependent on any human response. Knowledge of this prior choice by God was the root of Paul’s thanksgiving.

Paul cannot leave unproved so direct a statement regarding election. So vv.5–10 give two grounds for the knowledge just asserted. The former of these relates to the experience of the missionaries themselves when they first presented the Gospel (v.5). They had sensed an unusual divine moving such as occurred only in special cases.

Instead of writing, “We came to you,” the apostle puts the messengers in the background by saying, “Our gospel came to you.” The message deserved foremost attention. Eight times in two letters “gospel” (GK 2295) is used to refer to the good news of salvation through Christ. Once the good news is unqualified by any modifier (2:4). Three times it is called “the gospel of God” (2:2, 8–9), God being the author of the Gospel. Twice it is “the gospel of Christ [or our Lord Jesus]” (2 Thessalonians 1:8), Christ being the topic of the Gospel message. The other two occurrences (2 Thessalonians 2:14) use “our gospel,” meaning “the gospel we preach.” Paul makes no claim to having originated the Gospel; he claims only to be a staunch proclaimer of the glad tidings from the Father concerning his Son.

The Gospel made its way to the Thessalonians through the missionaries in a fourfold manner.

(1) It came “with words.” This is obvious, since words are basic to intelligent communication. But the Gospel’s coming was not “simply” in word; speaking was only a part of the whole picture. Their preaching contained three other ingredients essential to the outworking of God’s elective purpose.

(2) The Gospel came “with power” (GK 1539). This verse primarily points to the inward power with which the speakers were filled as they gave the message, a power that might show itself in a variety of ways. This made the speakers aware of God’s special involvement in the Gospel and its presentation.

(3) The spoken word is also personal, for the message came “with the Holy Spirit.” This Person certainly was behind the power just named. Yet he is much greater and more versatile than the subjective power he produces. He is part of the Godhead and supplies a sense of divine reality to the spoken message.

(4) Growing out of the Spirit’s special activity is “deep conviction [GK 4443],” which means that the preachers possessed perfect assurance as to the truth and effectiveness of their message. Such subjective certainty, sensed by Paul and his associates, served as a major ingredient of this first proof that these readers had been chosen by God.

“You know how we lived among you for your sake” draws on the Thessalonians’ innate awareness of what Paul, Silas, and Timothy became while with them, so as to substantiate the sort of inner transformation God had wrought. Throughout the letter Paul carries his readers along with him by such expressions as “you know,” which he uses as a precaution against those who might disagree (cf. 2:2, 5; 3:4). The quality of life shown by the missionaries had in itself been sufficient vindication of their sincerity and of the message they preached. Their attitudes were completely unselfish.