1 Thessalonians 1:5

“how that our gospel came not unto you in word only, but also in power, and in the Holy Spirit, and in much assurance; even as ye know what manner of men we showed ourselves toward you for your sake”

“Our gospel”: Not in the sense that the gospel message originated in the minds of Paul, Silvanus or Timothy (Galatians 1:11), rather that they preached it, believed it, and were saved by it themselves (2 Thessalonians 2:14; 2 Corinthians 4:3). Do we embrace the gospel message this closely? Are we so convicted of its truthfulness that we would be willing to 100% identify with it and call it as your own? “ Our gospel directs attention rather to the fact that the preachers had made it their own” (Morris p. 57). It also infers that Paul and his companions needed the gospel message just as much as any other person. “Came not unto you in word only”: “Did not depend on mere argument” (Knox). “It was not just meaningless chatter to you” (Tay).

At this point most Calvinists jump in and say “See, the gospel message is not of itself sufficient to save. What is needed is the direct operation of the Holy Spirit upon the heart of the hearer, just to get them to listen”. Unfortunately, this contradicts Romans 1:16. “In word only” means: “The gospel did not appeal to them as mere eloquent and learned discourse” (Vincent p. 17). It also infers that the gospel message is much more than just words. It is God's message to mankind (1 Corinthians 2:1). The words in the gospel are those chosen by God Himself (1 Corinthians 2:13). Stott notes, “We must not acquiesce in the contemporary disenchantment with words. Words matter. They are the building blocks of sentences by which we communicate with one another. And the gospel has. specific content” (p. 33).

People often forget that the Holy Spirit in the process of conversion, does not work independently of the gospel, rather the gospel message is the tool or medium in which the Holy Spirit uses to convict the sinner (John 16:8; Acts 2:37; Ephesians 6:17; Hebrews 4:12). In addition, remember that we have. record of what Paul did in Thessalonica (Acts 17:1). He reasoned and argued from the Scriptures.

“But also in power”: This may refer to miracles that accompanied the preaching (Hebrews 2:4; Romans 15:19). Or, Paul might be simply saying, “The gospel is much more than words (like. human philosophy), it is God's words, and hence. very powerful and convicting message (Romans 1:16)”.

“And in the Holy Spirit”: Which means that Paul preached by inspiration, under the guidance of the Holy Spirit (Ephesians 3:5; 1 Corinthians 2:10). “And in much assurance”: Entire confidence. The "assurance" of this verse refers to how the gospel was preached to the Thessalonians, that is, Paul, Silvanus and Timothy preached it boldly and with confidence (Ephesians 6:19; Acts 13:46). “Assured persuasion of the preacher that the message was divine” (Vincent p. 17). Paul's preaching was confident in its presentation. “He was sure of his message, of its truth and its relevance, and in consequence was bold in proclaiming it. Yet this confidence and this courage are precisely what many modern preachers seem to lack” (Stott p. 34).

Unfortunately, too many Christians feel that the message we have is. somewhat inferior gospel to that preached in the First Century, yet we forget that the essential miracles performed to produce faith are still recorded in the gospel (John 20:30). The message is inspired of God, and if. handle it accurately, then the message that. am preaching is the Word of God (2 Timothy 2:15). We can be just as confident, because the needs of man have not changed. We have the complete picture. We can look back at the whole plan, and see how everything fits together, as we read both Testaments. Man is still just as spiritually blind without the Word of God (Jeremiah 2:23) (a truth we see demonstrated almost on. daily basis).

“Even as ye know”: They could testify to the following fact. “What manner of men we showed ourselves toward you for your sake”: “For you know the life we lived among you for your good” (TCNT). Apparently, accusations had been made against Paul's motives or character (1 Thessalonians 2:10-11). Morris notes, “While many in modern times will feel hesitant about directing attention to their own lives, it yet remains true that no preacher can expect. hearing for his gospel unless it is bearing fruit in his own life” (p. 58). This was indeed how Paul and his companions had behaved themselves, and the Thessalonians knew it. The phrase “for your sake” should remind all preachers and teachers, that the reason one teaches is not for personal glory, but rather for the salvation of those listening (1 Timothy 4:16).

Hendriksen reminds us, “All kinds of traveling philosophers were roving about in the world of that day. They plied their trade for their own sake, in their own interest. Paul, Silas, and Timothy were different” (p. 51).

How the Thessalonians Responded

1 Thessalonians 1:6 “And ye became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit”

“Imitators”: “They had become imitators, not merely talkers” (Hendriksen p. 52). “Of us”: Paul often urges people to follow his example (1 Corinthians 4:16; 1 Corinthians 11:1).. believe that this is part of that "confidence" and conviction that Christians are to have. Our assurance of the Divine message should be to such. point that we have applied it to our own lives. We are willing to let our lives be examined and imitated. Notice, that Paul and the early Christians did not have the modern attitude of, “What may be right or truth for me, may not be truth for you.” “And of the Lord”: “Guarding against any possible imputation of self-assertion or conceit. Compare 1 Corinthians 11:1” (Vincent p. 17). Carefully note: God is not demanding the impossible. God is not requiring that we become "Divine". Yet God does believe that we adopt the attitudes manifested by His Son (Matthew 5:48; Ephesians 5:1). Also note that accepting the gospel message is much more than. mere intellectual acquiesence to the truth of the gospel. To accept the gospel means that one conforms to the godly examples found therein. It is never enough to merely believe that Christ or the apostles said and taught. We must be sold on what they taught, we must apply what they taught, and we must follow in His footsteps (1 Peter 2:21). After all, this is the true meaning of the word "disciple" (not. mere student, but an adherent,. supporter).

“Having received the word in much affliction”: “After receiving the word amid severe affliction” (Wey). “Because you welcomed our message in spite of the painful persecutions it brought you” (Wms). The gospel message does not need "ideal" circumstances to flourish, rather just good and honest hearts (Luke 8:15).

Unfortunately, we often fail to talk to others about the gospel, because we are always looking for that "right" moment. The gospel is good news, but trouble often comes with it. There are always those who resent what it proclaims (Acts 17:5). Stott notes, “The authentic gospel always arouses hostility (not the least because it challenges human pride and self-indulgence)” (p. 35). “Paul's own acceptance of Jesus as Lord had led him into persecution from the Jews, and he now says that the Thessalonians had followed his example by accepting the gospel despite the fact that this plunged them into persecution” (Marshall p. 54).

“Received”: Means to embrace or welcome. Those who "received" the word on the day of Pentecost, were baptized (Acts 2:41). “With joy of the Holy Spirit”: This is. joy that is produced by the Spirit (Galatians 5:22). It is produced in the same way as the other qualities which compose the fruit of the Spirit, that is, through the Spirit's instruction contained in the Word of God. It is dangerous to argue that this joy is just something that "happens", or that just comes from the Spirit apart from our own choice. If that is the case, then one has to concede that "love”, “faith”, and “self-control" are just things that happen as well. Wherever the gospel goes, even in the hardest of circumstances, there is joy (Luke 15:7; Luke 15:10; Acts 8:8; Acts 8:39; Acts 13:52; Acts 16:34). Stott notes, '”This pattern of outward opposition and inward joy has often been repeated in the long history of the church” (p. 35) (John 16:33). Paul and Silas knew something of this joy (Acts 16:25). “But they did not resign themselves to. life of suffering. The joy which comes from the experience of salvation is of such intensity that. believer is prepared to put up with what are by comparison minor trials; he sees his suffering from. new perspective (Luke 6:22; 1 Peter 1:6; 1 Peter 4:13; 2 Corinthians 4:16; Romans 8:18; Romans 5:1; James 1:2).

This phrase should challenge us. Do we rejoice in our salvation? Do we magnify our problems or do we magnify the blessings that we have and still do receive from God? Do we complain or do we rejoice? The Christian that cannot be happy, who finds themselves focused on the negative, has lost sight of what God has done for them. Jesus did not die for us so that we could be miserable!