I.The apostle begins with thanksgiving to God. Being about to mention the things that were matter of joy to him, and highly praiseworthy in them, and greatly for their advantage, he chooses to do this by way of thanksgiving to God, who is the author of all that good that comes to us, or is done by us, at any time. God is the object of all religious worship, of prayer and praise. And thanksgiving to God is a great duty, to be performed always or constantly; even when we do not actually give thanks to God by our words, we should have a grateful sense of God's goodness upon our minds. Thanksgiving should be often repeated; and not only should we be thankful for the favours we ourselves receive, but for the benefits bestowed on others also, upon our fellow-creatures and fellow-christians. The apostle gave thanks not only for those who were his most intimate friends, or most eminently favoured of God, but for them all.

II.He joined prayer with his praise or thanksgiving. When we in every thing by prayer and supplication make our requests known to God, we should join thanksgiving therewith, Phi 4:6. So when we give thanks for any benefit we receive we should join prayer. We should pray always and without ceasing, and should pray not only for ourselves, but for others also, for our friends, and should make mention of them in our prayers. We may sometimes mention their names, and should make mention of their case and condition; at least, we should have their persons and circumstances in our minds, remembering them without ceasing. Note, As there is much that we ought to be thankful for on the behalf of ourselves and our friends, so there is much occasion of constant prayer for further supplies of good.

III.He mentions the particulars for which he was so thankful to God; namely,

1.The saving benefits bestowed on them. These were the grounds and reasons of his thanksgiving. (1.) Their faith and their work of faith. Their faith he tells them (Th1 1:8) was very famous, and spread abroad. This is the radical grace; and their faith was a true and living faith, because a working faith. Note, Wherever there is a true faith, it will work: it will have an influence upon heart and life; it will put us upon working for God and for our own salvation. We have comfort in our own faith and the faith of others when we perceive the work of faith. Show me thy faith by thy works, Jam 2:18. (2.) Their love and labour of love. Love is one of the cardinal graces; it is of great use to us in this life and will remain and be perfected in the life to come. Faith works by love; it shows itself in the exercise of love to God and love to our neighbour; as love will show itself by labour, it will put us upon taking pains in religion. (3.) Their hope and the patience of hope. We are saved by hope. This grace is compared to the soldier's helmet and sailor's anchor, and is of great use in times of danger. Wherever there is a well-grounded hope of eternal life, it will appear by the exercise of patience; in a patient bearing of the calamities of the present time and a patient waiting for the glory to be revealed. For, if we hope for that we see not, then do we with patience wait for it, Rom 8:25.

2.The apostle not only mentions these three cardinal graces, faith, hope and love, but also takes notice, (1.) Of the object and efficient cause of these graces, namely, our Lord Jesus Christ. (2.) Of the sincerity of them: being in the sight of God even our Father. The great motive to sincerity is the apprehension of God's eye as always upon us; and it is a sign of sincerity when in all we do we endeavour to approve ourselves to God, and that is right which is so in the sight of God. Then is the work of faith, or labour of love, or patience of hope, sincere, when it is done under the eye of God. (3.) He mentions the fountain whence these graces flow, namely, God's electing love: Knowing, brethren beloved, your election of God, Th1 1:4. Thus he runs up these streams to the fountain, and that was God's eternal election. Some by their election of God would understand only the temporary separation of the Thessalonians from the unbelieving Jews and Gentiles in their conversion; but this was according to the eternal purpose of him who worketh all things according to the counsel of his own will, Eph 1:11. Speaking of their election, he calls them, brethren beloved; for the original of the brotherhood that is between Christians and the relation wherein they stand one to another is election. And it is a good reason why we should love one another, because we are all beloved of God, and were beloved of him in his counsels when there was not any thing in us to merit his love. The election of these Thessalonians was known to the apostles, and therefore might be known to themselves, and that by the fruits and effects thereof - their sincere faith, and hope, and love, by the successful preaching of the gospel among them. Observe, [1.] All those who in the fulness of time are effectually called and sanctified were from eternity elected and chosen to salvation. [2.] The election of God is of his own good pleasure and mere grace, not for the sake of any merit in those who are chosen. [3.] The election of God may be known by the fruits thereof. [4.] Whenever we are giving thanks to God for his grace either to ourselves or others, we should run up the streams to the fountain, and give thanks to God for his electing love, by which we are made to differ.

3.Another ground or reason of the apostle's thanksgiving is the success of his ministry among them. He was thankful on his own account as well as theirs, that he had not laboured in vain. He had the seal and evidence of his apostleship hereby, and great encouragement in his labours and sufferings. Their ready acceptance and entertainment of the gospel he preached to them were an evidence of their being elected and beloved of God. It was in this way that he knew their election. It is true he had been in the third heavens; but he had not searched the records of eternity, and found their election there, but knew this by the success of the gospel among them (Th1 1:5), and he takes notice with thankfulness, (1.) That the gospel came to them also not in word only, but in power; they not only heard the sound of it, but submitted to the power of it. It did not merely tickle the ear and please the fancy, not merely fill their heads with notions and amuse their minds for awhile, but it affected their hearts: a divine power went along with it for convincing their consciences and amending their lives. Note, By this we may know our election, if we not only speak of the things of God by rote as parrots, but feel the influence of these things in our hearts, mortifying our lusts, weaning us from the world, and raising us up to heavenly things. (2.) It came in the Holy Ghost, that is, with the powerful energy of the divine Spirit. Note, Wherever the gospel comes in power, it is to be attributed to the operation of the Holy Ghost; and unless the Spirit of God accompany the word of God, to render it effectual by his power, it will be to us but as a dead letter; and the letter killeth, it is the Spirit that giveth life. (3.) The gospel came to them in much assurance. Thus did they entertain it by the power of the Holy Ghost. They were fully convinced of the truth of it, so as not to be easily shaken in mind by objections and doubts; they were willing to leave all for Christ, and to venture their souls and everlasting condition upon the verity of the gospel revelation. The word was not to them, like the sentiments of some philosophers about matters of opinion and doubtful speculation, but the object of their faith and assurance. Their faith was the evidence of things not seen; and the Thessalonians thus knew what manner of men the apostle and his fellow-labourers were among them, and what they did for their sake, and with what good success.

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.

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.

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).