1Th 1:5 | RWP | e4.org | How that ( οτ ). It is not certain whether οτ here means "because" ( θυια ) as in ; ; or declarative οτ "how that," knowing the circumstances of your election (Lightfoot) or explanatory, as in ; ; ; .; . Our gospel ( το ευαγγελιον ημων ). The gospel (see on ; , for ευαγγελιον ) which we preach, Paul's phrase also in ; ; ; ; . 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 ( , , ), in its substance it is Christ's ( ; ), and Paul is only the bearer of it ( , ; ) as Milligan points out. Paul and his associates have been entrusted with this gospel ( ) and preach it ( ). Elsewhere Paul calls it God's gospel ( ; ; ) or Christs ( ; ; ; ; ; ; ). In both instances it is the subjective genitive. Came unto you ( εγενηθη εις υμας ). First aorist passive indicative of γινομα in practically same sense as εγενετο (second aorist middle indicative as in the late Greek generally). So also εις υμας like the Koine is little more than the dative υμιν (Robertson, Grammar , p. 594). Not only--but also ( ουκ--μονον, αλλα κα ). Sharp contrast, negatively and positively. The contrast between λογος (word) and δυναμις (power) is seen also in ; . Paul does not refer to miracles by δυναμις . In the Holy Spirit and much assurance ( εν πνευματ αγιω κα πληροφορια πολλη ). Preposition εν repeated with λογωι, δυναμε , but only once here thus uniting closely Holy Spirit and much assurance . No article with either word. The word πληροφορια is not found in ancient Greek or the LXX. It appears once in Clement of Rome and one broken papyrus example. For the verb πληροφορεω see on . The substantive in the N.T. only here and ; ; . It means the full confidence which comes from the Holy Spirit. Even as ye know ( καθως οιδατε ). 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 ( οιο εγενηθημεν υμιν ). Literally, What sort of men we became to you . Qualitative relative οιο and dative υμιν and first aorist passive indicative εγενηθημεν , (not ημεθα , we were). An epexegetical comment with for your sake ( δι' υμας ) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time.

‏ 1 Thessalonians 1:5

How that ( οτ ). It is not certain whether οτ here means "because" ( θυια ) as in 2Th 3:7; 1Co 2:14; Ro 8:27 or declarative οτ "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 ( το ευαγγελιον ημων ). The gospel (see on Mt 4:23; Mr 1:1, 15 for ευαγγελιον ) 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 ( εγενηθη εις υμας ). First aorist passive indicative of γινομα in practically same sense as εγενετο (second aorist middle indicative as in the late Greek generally). So also εις υμας like the Koine is little more than the dative υμιν (Robertson, Grammar, p. 594).

Not only--but also ( ουκ--μονον, αλλα κα ). Sharp contrast, negatively and positively. The contrast between λογος (word) and δυναμις (power) is seen also in 1Co 2:4; 4:20. Paul does not refer to miracles by δυναμις.

In the Holy Spirit and much assurance ( εν πνευματ αγιω κα πληροφορια πολλη ). Preposition εν repeated with λογωι, δυναμε, but only once here thus uniting closely

Holy Spirit and

much assurance. No article with either word. The word πληροφορια is not found in ancient Greek or the LXX. It appears once in Clement of Rome and one broken papyrus example. For the verb πληροφορεω 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 ( καθως οιδατε ). 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 ( οιο εγενηθημεν υμιν ). Literally,

What sort of men we became to you. Qualitative relative οιο and dative υμιν and first aorist passive indicative εγενηθημεν, (not ημεθα, we were). An epexegetical comment with

for your sake ( δι' υμας ) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time.