Exegetical and Hermeneutical Commentary of 1 Thessalonians 1:4

Knowing, brethren beloved, your election of God.

4. knowing, brethren beloved, your election of God ] Better, following the A. V. margin and R. V., knowing, brethren beloved by God, your election: comp. 2Th 2:13, “brethren beloved by the Lord.”

The Apostle thinks of his readers as brethren, for he has just been carrying them in his thoughts in prayer “before our God and Father.” The knowledge that God their Father loves them and has chosen them for His own, gives confidence to the Apostle’s prayers for them and inexpressible joy to his thanksgivings. Comp. 2Th 2:13: “We are bound to give thanks always for you, brethren beloved by the Lord, because God from the beginning chose you,” &c.; and Eph 1:3-5, “Blessed be God , Who blessed us in every spiritual blessing, according as He chose us in Christ,” &c.

The participle “beloved” is not however present in tense, as though the Thessalonians were simply loved now, in consequence of their newly-acquired Christian worth; it is in the Greek perfect tense, signifying a love existing in the past and realised in the present, the antecedent and foundation of their goodness. So in 1Jn 3:1: “Behold what manner of love the Father hath given us, that we should be called sons of God!”

The Christian excellence of the Thessalonians, therefore, moved the Apostle and his companions to thanksgiving ( 1Th 1:2-3), not simply on its own account, but because it marked them out as the objects of God’s loving choice. The word election, here occurring for the first time in St Paul’s Epistles, and expressing one of his most important doctrines, needs to be carefully studied. The N. T. use of the word originates in the O. T. idea of Israel as God’s “peculiar possession,” “the people whom He chose for His inheritance” (see Psa 33:12; Psa 135:4; Deu 14:2; Isa 43:1-7; &c.). Such “election” implies two things (1) selection out of others, nations or men, who are not thus chosen “the rest” (ch. 1Th 4:13, 1Th 5:6); and (2) appropriation by God for His own love and service. Since Israel as a people now rejected Christ, St Paul was compelled to distinguish between national Israel and the true “election,” the spiritual kernel of the chosen people, who were the real objects of God’s favour: “the election obtained what Israel seeks after, but the rest were hardened” (Rom 11:7). With this true election, through Christ all believing Gentiles are identified “wild olive shoots, grafted into the good olive-tree” (Rom 11:17-24). So the national gives place to a spiritual election the “Israel of God” (Gal 6:16); and the Apostle Paul applies the term, as in this place, to Jewish and Gentile members of the Church indiscriminately. This transference is strikingly expressed in 1Pe 2:9: “You (who believe in Christ) are a chosen race, a royal priesthood, a holy nation.” God’s election no longer marks out a nation or body of men as such, but it concerns individuals, each believer in Christ being the personal object of this loving choice the “election of grace” (Rom 11:5). The end for which God in His grace so chooses men, appears in 2Th 2:13, “God chose yon unto salvation,” i.e. final deliverance from death and all evil, to be brought about by the return of Christ from heaven (1Th 1:10): the same end is set forth in the words of 1Th 2:12; 1Th 5:9-10 “God calleth you to His own kingdom and glory;” He “appointed you not to wrath, but to obtain salvation through our Lord Jesus Christ, that whether we wake or sleep, we should live together with Him.” And the means toward this end are stated in 2Th 2:13, “in sanctification of spirit and faith in the truth” (see note ad loc.). Similarly in Eph 1:4, “He chose us to be holy and without blemish before Him.” In later Epistles (Rom 8:28-30; Eph 1:4-5) St Paul’s teaching on this subject receives two further extensions: (1) it is to sonship toward God that Christian believers are predestined; and (2) their election is carried back to eternity, “before the foundation of the world.” It is questionable whether “from the beginning” in 2Th 2:13 points back so far as this (see note ad loc.) The “election” of Thessalonian believers goes back at any rate as far as the Divine love of which they are the objects “beloved by God.” But the Apostle’s mind is occupied with the event of the conversion of his readers, when God’s love to them and choice of them were practically manifest.

God’s choice of men for His purposes must, of course, precede their choice of Him and of His salvation; but it in no way precludes human choice and freedom of will nay rather anticipates and prepares for our free volition (comp. Rom 8:28-30), and invites us to be “workers together” with it for our salvation: “work out your own salvation, for it is God that worketh in you” (Php 2:12-13). It rests on the Divine foreknowledge of men (“whom He foreknew, He foreordained”), and seeks from their coming into life its destined objects (see Gal 1:15-16). But “Prescience, as prescience, hath in itself no causing efficacy” (Hooker). Observe that Scripture does not speak of any choice of men to believe in Christ, but of the choice of (assumed) believers to receive salvation. The consistency of man’s free-will with God’s sovereignty forms an insoluble mystery, which does not belong to the doctrine of election alone, but runs through the whole of life and religion.

The Apostle writes “ knowing your election,” not that he is absolutely sure of the final salvation of every one to whom he writes ch. 1Th 3:5 speaks otherwise; but from what he knows and remembers of them, he is practically certain that the circle of his readers belongs to God’s elect and that they will attain Christ’s heavenly kingdom (see ch. 1Th 2:12; 1Th 5:8-11; 1Th 5:24).

The evidence of this to his mind was twofold, lying (1) in the power given to himself and his companions in preaching at Thessalonica (1Th 1:5), and (2) in the zeal and devotion with which the Thessalonians had embraced the gospel (1Th 1:6).

Fuente: The Cambridge Bible for Schools and Colleges

Knowing, brethren beloved, your election of God – The margin here reads, beloved of God, your election. The difference depends merely on the pointing, and that which would require the marginal reading has been adopted by Hahn, Tittman, Bloomfield, and Griesbach. The sense is not materially varied, and the common version may be regarded as giving the true meaning. There is no great difference between being beloved of God, and being chosen of God. The sense then is, knowing that you are chosen by God unto salvation; compare notes on Eph 1:4-5, Eph 1:11. The word knowing here refers to Paul himself, and to Silas and Timothy, who united with him in writing the Epistle, and in rendering thanks for the favors shown to the church at Thessalonica. The meaning is, that they had so strong confidence that they had been chosen of God as a church unto salvation, that they might say they knew it.

The way in which they knew it seems not to have been by direct revelation or by inspiration, but by the evidence which they had furnished, and which constituted such a proof of piety as to leave no doubt of the fact. Calvin. What this evidence was, the apostle states in the following verses. I was shown by the manner in which they embraced the gospel, and by the spirit which they had evinced under its influence The meaning here seems to be, not that all the members of the church at Thessalonica were certainly chosen of God to salvation – for, as in other churches, there might have been those there who were false professors – but that the church, as such, had given evidence that it was a true church – that it was founded on Christian principles – and that, as a church, it had furnished evidence of its election by God. Nor can it mean, as Clarke and Bloomfield suppose, that God had chosen and called the Gentiles to the same privileges to which he chose and called the Jews; and that as they (the Jews) had rejected the gospel, God had now elected the Gentiles in their stead; for a considerable portion of the church was composed of Jews (see Act 17:4-5), and it cannot, therefore, mean that the Gentiles had been selected in the place of the Jews. Besides, the election of the Gentiles, or any portion of the human family, to the privileges of salvation, to the neglect or exclusion of any other part, would be attended with all the difficulties which occur in the doctrine of personal and individual election. Nothing is gained on this subject in removing the difficulties, by supposing that God chooses masses of people instead of individuals. How can the one be more proper than the other? What difficulty in the doctrine of election is removed by the supposition? Why is it not as right to choose an individual as a nation? Why not as proper to reject an individual as a whole people? If this means that the church at Thessalonica had shown that it was a true church of Christ, chosen by God, then we may learn:

(1) That a true church owes what it has to the election of God. It is because God has chosen it; has called it out from the world; and has endowed it in such a manner as to he a true church.

(2) A church may give evidence that it is chosen of God, and is a true church. There are things which it may do, which will show that it is undoubtedly such a church as God has chosen, and such as he approves. There are just principles on which a church should be organized, and there is a spirit which may be manifested by a church which will distinguish it from any other association of people.

(3) It is not improper to speak with strong confidence of such a church as undoubtedly chosen of God. There are churches which, by their zeal, self-denial, and deadness to the world, show beyond question their election of God, and the world may see that they are founded on other principles and manifest a different spirit from other organizations of people.

(4) Every church should evince such a spirit that there may be no doubt of its election of God. It should be so dead to the world; so pure in doctrine and in practice, and so much engaged in spreading the knowledge of salvation, that the world will see that it is governed by higher principles than any worldly association, and that nothing could produce this but the influence of the Holy Spirit of God.

Fuente: Albert Barnes’ Notes on the Bible

1Th 1:4-6

Knowing, brethren beloved, your election of God

Election

I.

The election of God is not connected with knowing nor election. The meaning is that the Church was beloved of God, not merely of the missionaries. And the proof of their being the subject of the Divine love is their election. This election was their historical selection out of the Western World to be the earliest European recipients of the gospel. The narrative in Act 16:6-10 is expository of it. The missionaries course was narrowed off from this and that place until the vision of the man of Macedonia. Thessalonica being the chief city of Macedonia, the vision was a declaration of the election of its inhabitants. The term election is a rare one in Scripture, and is absent, except in this case, from all Pauls earlier Epistles. It had been used of Paul to Ananias in reference to his own similar selection: He is a vessel of election unto Me. In both cases it means selection for privilege, and therefore for service. The same election is ceaselessly seen–one nation, city, family, individual, called before another. Many perplexities gather round the subject, and its ultimate solution is to be found in the Divine sovereignty alone. Often, however, the thing is clear. Here, e.g., there was a fitness in the choice of Thessalonica as a centre for Christian influence (1Th 1:8). Thessalonica was a great emporium of commerce by sea. It lay also on the line of one of the great Roman roads. Cicero describes it as placed in the bosom of the Roman Empire.

II. The grounds of the apostles knowledge of this election were–

1. Subjective–on his part.

(1) Our gospel, a phrase implying–

(2) Heart possession of it. I believed, therefore have I spoken. This is the first prerequisite of a faithful ministry. As Melanchthon used to say to his students, It is the all thy house shall be saved. These words were proclaimed by the apostles lips. Human instrumentality is employed in what is in the strictest sense Gods work. But often it is in word only. Even from the lips of Christ the message fell ineffectual, and Paul has his share in this. But it was far different here.

(3) This gospel came in power–not miraculously, but persuasively. It was no cold, formal performance of duty, but in a very exceptional degree heart work.

(4) It was therefore in the Holy Ghost. The presence and energy of the Divine Spirit were recognized by Him. His utterances were more than the struggles of an earnest human spirit; they were the winged words of the Spirit of Truth.

(5) Hence it came in much assurance, i.e., in the firm conviction that his message was from heaven, and that it was not in vain (1Co 2:1-5). So he knew from within himself that they were appointed unto salvation. From this we may gather–

(a) Every minister feels sometimes powerless, unaided by the Spirit, and oppressed with doubt. In such a case he is bound to search for causes in his own heart. But he is also entitled to look without; to trace the cause of his own feebleness in the apathy of the people. He may even, after the example of Paul, conclude in some cases from this ineffective preaching that they are not the chosen people of God. Pulpit and pew react on each other. Like people, like priest.

(b) The apostle appeals to their knowledge of his bearing and conduct as well as his words. Personal influence is far more direct and effective than official. Truth must be taught by example as well as precept. An infidel once said to Fenelon, with whom he had been residing: If I stay here any longer I shall become a Christian in spite of myself.

(c) This bearing was not self-interested, but for their sakes, as every ministers should be.

2. Objective–the eager joyfulness with which the Thessalonians received Pauls preaching. The two grounds cannot be separated. The first could be no safe evidence without the second. Their having been chosen of God is shown by their having chosen Gods gospel (1Th 2:13). It became theirs as well as Pauls. They became followers, i.e., imitators, of Paul and Christ. How? Not in their reception of the truth. In this they might be imitators of Paul, but not of Christ, who was the Truth. The point of imitation is the joyful endurance of suffering. Paul preached the gospel in much affliction with joy of the Holy Ghost, as Christ had wrought it out: Who for the joy that was set before Him endured the cross. In this sphere of trial, and of spiritual joy in the midst of it, Christ and His apostles and people are at one. Embracing Christ entailed suffering; but sorrow from without could not destroy inward joy. Afflictions come from men, but joy from the Holy Ghost. The gospel cannot be received without joy. Paul, then, would encourage them to greater endurance still, by his grateful recognition of this evidence of their election. (J. Hutchison, D. D.)

Evidences of election

I. The Word of God coming home with power. The power of the gospel–

1. Does not lie–

(1) In the preacher, otherwise men would be the converters of souls.

(2) Nor in the preacher s learning, or it would consist in the wisdom of men.

(3) Nor in the preachers adaptation to his work; that is a secondary agency, not the cause.

(4) Nor in the pathos the preacher may employ. People may weep at a theatre. No, there is something more wanted. A half-drunken man said to Rowland Hill, I am one of your converts. Yes, said he, I dare say you are one of mine; but if you were one of Gods, you would not be in that state.

2. It does lie in the power of the Holy Ghost.

(1) Did you ever–never mind where–in listening to the Word, feel a Divine power coming with it? Not an impression–that may be wiped out–but a power convincing of sin, making you tremble under it, and then wooing you to Christ, in whom you believed and then became a changed man?

(2) And since that has the Word rebuked you, filled you with Gods love and light and joy, and desire after holiness? If not, you lack a proof of your election. Not that it will be so every time, for the preacher is not always in a fit frame.

II. Receiving the Word with much assurance–not full assurance; that comes afterwards. There are some people who play fast and loose with principles; put a hymn book in their pockets when they are going to meeting and a song book when they are going somewhere else. They can hold with the hare and run with the hounds. Such people have never much confidence in their religion: and it is very proper that they should not, for their religion is not worth the time they spend in making a profession of it. But the true Christian, when he gets hold of principles, keeps them. His religion is part of himself. He believes the truth, not because he has been taught it, but because it is true to him; like the servant girl who, when she could not answer her infidel master, said, Sir, I cannot answer you, but I have a something in here that would, if it could speak. Now, if you have received the gospel with much assurance, you can say, Christ is mine. I know that Christ is precious, not by Paleys Evidences or Butlers Analogy, but by my hearts inward evidence, the analogy of my souls experience. If you can say that, whether you believe the doctrine of election or not, you are one of the elect.

III. Becoming followers of us and of the Lord; by which the apostle does not mean that they said, I am of Paul, I of Silas, I of Timothy. No, they imitated them so far as they imitated Christ. Are you Christ-like, or do you want to be? Can you forgive your enemy, love him, and do him good? Are you prayerful as Jesus was? If a man follow not Christ, whatever he may say about election he is not the Lords.

IV. Endurance of affliction with joy. (C. H. Spurgeon.)

Conditional election

A man of colour who had received the gospel became a preacher among his black brethren. He was addressed on one occasion by his master in these words: And so I hear that you have become a preacher, Sam, and that you believe in the doctrine of election. Well, yas, sah, I believe dat truth is clearly revealed in the Word of God. And I suppose, Sam, that you think that you are one of the elect. Well, sah, Ise prepared to say dat I gib all diligence to make my calling and election sure, dat is true. But I suppose you dont think that I am one of the elect, said Sams master. The sable preacher gave an answer that is worth quoting. Sam knew his master was given to the pursuit of pleasures, money, and the service of sin. Very quietly he replied, Well, massa, I am not sure about that; dis I know–I nebber knew of an election whet dar was no candidate. (H. Varley.)

Knowledge of election

An Arminian being about to pay a Calvinist a sum of money, asked, Is it decreed that I shall pay thee this money? Put it in my hand, and I will tell thee, was the reply. Is it not to be wished that many professors of religion would infer their election of grace by their actual possession of grace? (New Testament Anecdotes.)

Gods electing providence

Henry IV, King of France, was in every point of view a great man. It is said that on an anniversary of his birthday he made the following reflection: I was born on this day, and, no doubt, taking the world through, thousands were born on the same day with me; yet, out of all those thousands, I am probably the only one whom God hath made a king. How peculiarly am I favoured by the bounty of His providence! But a Christian, reflecting on his second birth, may, with greater reason, adore the free and sovereign grace of God.

Proofs of election

The way by which the apostle knew the election of the Thessalonians must be the method by which we are to know ours. We have known some men who pretended to know their election by their impudence. They had got into their head the presumption that they were elected, and though they lived on in sin, and still did as they liked, they imagined they were Gods chosen. This is what I call presuming upon election by sheer impudence. We know others who have imagined themselves to be elect, because of the visions that they have seen when they have been asleep or when they have been awake–for men have waking dreams–and they have brought these as evidences of their election. They are of as much value as cobwebs would be for a garment, and they will be of as much service to you at the day of judgment as a thiefs convictions would be to him if he were in need of a character to commend him to mercy. You may dream long enough before you dream yourself into heaven, and you may have as many stupid notions in your head as there are romances in your circulating libraries, but because they are in your head they are not therefore in Gods book. We want a more sure word of testimony than this, and if we have it not, God forbid that we should indulge our vain conceits with the dainty thought that we are chosen of God. I have heard of one who said in an ale house that he could say more than the rest, namely, that he was one of Gods children; meanwhile he drank deeper into intoxication than the rest. Surely he might have said he was one of the devils children with an emphasis, and he would have been correct. When immoral men, and men who live constantly in sin, prate about being Gods children, we discern them at once. Just as we know a crab tree when we see the fruit hanging upon it, so we understand what spirit they are of when we see their walk and conversation. Without holiness no man shall see the Lord. If we are Gods elect, we shall have some substantial evidence to attest it. (C. H. Spurgeon.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 4. Knowing – your election of God.] Being assured, from the doctrine which I have delivered to you, and which God has confirmed by various miracles, and gifts of the Holy Spirit, that he has chosen and called the Gentiles to the same privileges to which he chose and called the Jews; and that, as they have rejected the offers of the Gospel, God has now elected the Gentiles in their stead. This is the election which the Thessalonians knew; and of which the apostle treats at large in his Epistle to the Romans, and also in his Epistles to the Galatians and Ephesians. No irrespective, unconditional, eternal, and personal election to everlasting glory, is meant by the apostle. As God had chosen the Jews, whom, because of their obstinate unbelief, he had now rejected; so he had now chosen or elected the Gentiles. And in neither case was there any thing absolute; all was most specifically conditional, as far as their final salvation was concerned; without any merit on their side, they were chosen and called to those blessings which, if rightly used, would lead them to eternal glory. That these blessings could be abused-become finally useless and forfeited, they had an ample proof in the case of the Jews, who, after having been the elect of God for more than 2000 years, were now become reprobates.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Another ground of his thanksgiving for them. By the manner of their receiving the gospel, and the evident operation of the graces of Gods Spirit, the apostle knew their election of God. We cannot know election as in Gods secret decree, but as made manifest in the fruits and effects of it. As there is a knowledge of things a priori, when we argue from the cause to the effect, so a posteriori, when we argue from the effects to the cause. And thus the apostle came to know their election. Not, we hope it, or conjecture it, but we know it; and not by extraordinary revelation, but by evident outward tokens. And if the apostle knew this, why should we think they themselves might not know it also; and the words may be read: Ye knowing your election of God. And election imports the choosing of some out of others; for election cannot comprehend all. Some deny all eternal election of particular persons, and make it a temporal separation of persons to God in their conversion; but is not this separation from a pre-existing decree, God doing all things after the counsel of his own will? Eph 1:11. Or, they will yield an eternal election of persons, but only conditional; one condition whereof is perseverance to the end. But the apostle asserts their election at present, before he saw their perseverance.

Fuente: English Annotations on the Holy Bible by Matthew Poole

4. KnowingForasmuch as weknow.

your election of GodTheGreek is rather, “beloved by God”; so Rom 1:7;2Th 2:13. “Your election”means that God has elected you as individual believers toeternal life (Rom 11:5; Rom 11:7;Col 3:12; 2Th 2:13).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Knowing, brethren beloved, your election of God. Which intends not an election to an office, for this epistle is written not to the officers of the church only, but to the whole church; nor to the Gospel, the outward means of grace, since this was common to them with others, and might be known without the evidence after given; nor does it design the effectual calling, sometimes so called for this is expressed in the following verse as a fruit, effect, and evidence of the election here spoken of, which is no other than the eternal choice of, them to everlasting life and happiness: this is of God, an act of God the Father, made in Christ Jesus before the world began, and which springs from his sovereign will, and is the effect of his pure love and free favour; and therefore these persons who are the objects of it are said to be “beloved of God”; for so the Vulgate Latin, Syriac, Arabic, and Ethiopic versions read the words, and which agree with 2Th 2:13 for this choice does not arise from the merits of men, or any conditions in them, or from the foresight of their faith, holiness, and good works, but from the free grace and good pleasure of God; and is the source and spring of all grace, and the blessings of it, and even of good works; and is a sure, immutable, and irreversible act of God, being founded on his own will, and not on the works of men; the knowledge they had of this was not what the Thessalonians themselves had, though they might have, and doubtless had the knowledge of this grace, and which may be concluded with certainty from the effectual calling; and is a privilege which many particular believers may, and do arrive unto the knowledge of, without any extraordinary revelation made unto them: but here it intends the knowledge which the apostle and his companions had of the election of the members of this church; not by inspiration of the Spirit of God, but by the manner of the Gospel’s coming unto them, and the effects it had upon them, as expressed in the following verses; and from their faith, hope, and love, mentioned in the preceding verse; and which was the ground and foundation of their thanksgiving for them; see on Gill “2Th 2:13”.

Fuente: John Gill’s Exposition of the Entire Bible

Knowing (). Second perfect active participle of (), a so-called causal participle=since we know, the third participle with the principal verb , the Greek being fond of the circumstantial participle and lengthening sentences thereby (Robertson, Grammar, P. 1128).

Beloved by God ( [] ). Perfect passive participle of , the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of here (often in this Epistle as 1Thess 2:1; 1Thess 2:14; 1Thess 2:17; 1Thess 3:7; 1Thess 4:1; 1Thess 4:10), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. Jude 1:3) though in Sirach 45:1 and on the Rosetta Stone. But in 2Th 2:13 he quotes “beloved by the Lord” from De 33:12. The use of for members of the same brotherhood can be derived from the Jewish custom (Acts 2:29; Acts 2:37) and the habit of Jesus (Mt 12:48) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan’s Vocabulary).

Your election ( ). That is the election of you by God. It is an old word from used by Jesus of his choice of the twelve disciples (Joh 15:16) and by Paul of God’s eternal selection (Eph 1:4). The word is not in the LXX and only seven times in the N.T. and always of God’s choice of men (Acts 9:15; 1Thess 1:4; Rom 9:11; Rom 11:5; Rom 11:7; Rom 11:58; 2Pet 1:10). The divine was manifested in the Christian qualities of verse 3 (Moffatt).

Fuente: Robertson’s Word Pictures in the New Testament

Election of God. Incorrect. Const. of or by [] God with beloved. Eklogh election, in N. T., mostly by Paul. Elsewhere only Act 9:15, and 2Pe 1:10. This, and the kindred words, ejklegein to choose, and ejklektov chosen or elect, are used of God ‘s selection of men or agencies for special missions or attainments; but neither here nor elsewhere in the N. T. is there any warrant for the revolting doctrine that God has predestined a definite number of mankind to eternal life, and the rest to eternal destruction. 11 The sense in this passage appears to be defined by the succeeding context. The Thessalonians had been chosen to be members of the Christian church, and their conduct had justified the choice. See vv. 5 – 10.

Fuente: Vincent’s Word Studies in the New Testament

1) “Knowing” (eidotes) “perceiving”, or recognizing. The practical evidence of the Spirit in their lives caused Paul to include these in his circle of written confidence. Their faith, love, and patient hope encouraged him.*

2) “Brethren beloved” (adelphoi egapemenoi hupo (tou) theou) “Brethren, having been loved of God”; An Old Testament Messianic term of affection, expressed here to true church compatriots in view of their intimate and certain fellowship reign with Christ, and New Testament Church saints, 1Th 2:12; Rom 8:15-18.

3) “Your election of God” (ten eklogen humon) “Your choosing, (of God)”. The “your election or choosing”, term refers to God’s election or choosing of 11 the Church” as a bride for his Son, Joh 3:28-29; Joh 15:16; Eph 3:1-10; Eph 3:21.

The Church of Jesus Christ (as an institution), was chosen of God, purchased by the blood of Jesus Christ, and AS SURELY AS HE ELECTED INDIVIDUALS TO PERSONAL salvation through the instrument of personal trust of each person in Jesus Christ in Act 20:28; Eph 5:25; Mat 16:18; This is the election of God in focus, as it relates to the Church at Thessalonica, Ephesus, Corinth, etc. Attempts to restrict this choosing to personal salvation seems to be out of focus, and in conflict with and out of harmony with Scriptures.

Fuente: Garner-Howes Baptist Commentary

4 Knowing, brethren beloved. The participle knowing may apply to Paul as well as to the Thessalonians. Erasmus refers it to the Thessalonians. I prefer to follow Chrysostom, who understands it of Paul and his colleagues, for it is (as it appears to me) a more ample confirmation of the foregoing statement. For it tended in no small degree to recommend them — that God himself had testified by many tokens, that they were acceptable and dear to him.

Election of God. I am not altogether dissatisfied with the interpretation given by Chrysostom — that God had made the Thessalonians illustrious, and had established their excellence. Paul, however, had it in view to express something farther; for he touches upon their calling, and as there had appeared in it no common marks of God’s power, he infers from this that they had been specially called with evidences of a sure election. For the reason is immediately added — that it was not a bare preaching that had been brought to them, but such as was conjoined with the efficacy of the Holy Spirit, that it might obtain entire credit among them.

When he says, in power, and in the Holy Spirit, it is, in my opinion, as if he had said — in the power of the Holy Spirit, so that the latter term is added as explanatory of the former. Assurance, to which he assigned the third place, was either in the thing itself, or in the disposition of the Thessalonians. I am rather inclined to think that the meaning is, that Paul’s gospel had been confirmed by solid proofs, (500) as though God had shewn from heaven that he had ratified their calling. (501) When, however, Paul brings forward the proofs by which he had felt assured that the calling of the Thessalonians was altogether from God, he takes occasion at the same time to recommend his ministry, that they may themselves, also, recognize him and his colleagues as having been raised up by God.

By the term power some understand miracles. I extend it farther, as referring to spiritual energy of doctrine. For, as we had occasion to see in the First Epistle to the Corinthians, Paul places it in contrast with speech (502) — the voice of God, as it were, living and conjoined with effect, as opposed to an empty and dead eloquence of men. It is to be observed, however, that the election of God, which is in itself hid, is manifested by its marks—when he gathers to himself the lost sheep and joins them to his flock, and holds out his hand to those that were wandering and estranged from him. Hence a knowledge of our election must be sought from this source. As, however, the secret counsel of God is a labyrinth to those who disregard his calling, so those act perversely who, under pretext of faith and calling, darken this first grace, from which faith itself flows. “By faith,” say they, “we obtain salvation: there is, therefore, no eternal predestination of God that distinguishes between us and reprobates.” It is as though they said — “Salvation is of faith: there is, therefore, no grace of God that illuminates us in faith.” Nay rather, as gratuitous election must be conjoined with calling, as with its effect, so it must necessarily, in the mean time, hold the first place. It matters little as to the sense, whether you connect ὑπὸ with the participle beloved or with the term election (503)

(500) “ A l’este comme seellé et ratifié par bons tesmoignages et approbations suffisantes;” — “Had been there, as it were, sealed and ratified by good testimonies and sufficient attestations.”

(501) “ Et en estoit l’autheur;” — “And was the author of it.”

(502) See Calvin on the Corinthians, vol. 1, pp. 100, 101.

(503) “ Au reste, les mots de ceste sentence sont ainsi couchez au texte Grec de Sainct Paul, Scachans freres bien-aimez de Dieu, vostre election: tellement que ce mot de Dieu, pent estre rapporté a deux endroits, ascauoir Bien-aimez de Dieu, ou vostre election estre de Dieu: mais c’est tout vn comment on le prene quant au sens;” — “Farther, the words of this sentence are thus placed in the Greek text of St. Paul; knowing, brethren beloved of God, your election: in such a way, that this phrase of God may be taken as referring to two things, as meaning beloved of God, or, your election to be of God; but it is all one as to the sense in what way you take it.”

Fuente: Calvin’s Complete Commentary

Text (1Th. 1:4)

4 knowing, brethren beloved of God, your election,

Translation and Paraphrase

4.

(Furthermore, our thankfulness comes in) knowing, my brethren beloved by God, that God has chosen you (as His very own because you have received His Son Jesus).

Notes (1Th. 1:4)

1.

Paul was thankful for the election of the Thessalonians. What does election mean? It means a choosing or a choice. It means that God had chosen them as His people.

2.

How did God make this choice? Upon what basis did He make it? Did He make it by whim, or partiality, or sovereign grace? To ask that question is almost to answer it. Of course not, God does not desire that any person should perish, 1Ti. 2:4; 2Pe. 3:9, Therefore God certainly does not arbitrarily select some to be saved and some to be damned.

3.

God has chosen us in Christ. Eph. 1:4. God has now chosen Christians as His people, because they have chosen Christ, Gods Son. The grounds of the choice lie in Christ and His merits, and not in our own merits or Gods partiality. All Christians are elect. 1Pe. 2:9 : Ye are a chosen nation. The American Standard Version renders this: Ye are an elect race.

4.

Paul asserts that he KNEW that the Thessalonians were chosen of God. How could Paul have known that they were elect, if election were the result of some arbitrary choice in the mind of God? He could not have done so, for no man can read Gods mind. But since election does not rest upon an arbitrary choice by God, Paul could know that they were elect, and he tells in 1Th. 1:5-6 how he knew it.

He knew their election because of these two reasons: (1) The way the gospel came to them; (2) The way they received the gospel. (Review the outline of chapter 1 for more details.)

5.

The Thessalonians became Christians and were chosen (or elected) by God in the same way that you and I are saved and become Christians. These are the steps that they followed, and which we must also follow:

(1)

They believed on the Lord Jesus. Act. 16:31.

(2)

They repented. Act. 17:30. To repent means to change the mind, and decide to serve Christ, instead of doing as we ourselves prefer.

(3)

They made a confession. We must confess with our mouths that we believe in the Lord Jesus Christ, Rom. 10:9-10; Act. 8:36-37.

(4)

They were baptized. Act. 2:38; Mar. 16:16. We are baptized in water. Act. 10:47. We are buried with Christ in baptism. Rom. 6:4. This is pictured in the act, as we are completely covered, buried, immersed, in the water.

By doing these things we take Jesus as our Lord and savior. We become Gods elect (chosen), even as the Thessalonians became the elect of God.

6.

Gods election (or choosing) is never independent of mans response. In olden times the nation of Israel was chosen. But it was later cast off for unbelief. Mat. 8:11-12; Rom. 11:20. Of course, those who believed were not cast off.

Even so, we who have been chosen by God are urged to give diligence to make our calling and election sure. 2Pe. 1:10. Without faith, we shall be cut off like unbelieving Israel. Rom. 11:21.

7.

Paul addressed the Thessalonians as brethren. We should use this word when speaking to, or about, our fellow Christians.

8.

In the Greek New Testament, the phrase, of God, follows brethren beloved, and not election. So the correct translation of this verse would be, Knowing, brethren beloved of God, your election. This is the rendering given in the American Standard version and in our translation. The title, brethren beloved of the Lord, is also found in 2Th. 2:13.

Fuente: College Press Bible Study Textbook Series

(4) The reason why the sight delights us is because it proves that God loves you, and has set His heart upon you.

Beloved.The proper translation is, knowing brethren who have been so beloved of God, your election, as in the margin: the Greek idiom cannot allow of the Authorised rendering. The tense of the word beloved represents not only Gods attitude to them in the present, but the long continuance of it in the past, especially as proved by His election of them. (Comp. Rom. 8:28-30, and 2Th. 2:13.)

Election, in the language of (at any rate) St. Paul and St. Peter, seems primarily to refer to a gracious admission into religious privileges in this life. The word implies nothing as to the final condition of the person thus elected (see 2Pe. 1:10, and comp. Eph. 1:4 with Eph. 5:5-7). God elects us to become members of the Holy Church, and all baptised persons are elect, with heaven in reversion (1Pe. 1:2-5); but they may, according as they please, unsettle their election, or make it sure. St. Paul rejoices, because the continued possession of spiritual privileges, used or abused, is an assurance of Gods continued favour and goodness towards us. Of course, however, this observation does not much affect the mysterious doctrine of predestination. The question must still remain why God brings some in this life to the knowledge of His truth, and others not; but the observation, at any rate, destroys the notion of an arbitrary damnation and salvation.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

4. Election of, or by,

God Lunemann says, concisely and peremptorily: “Election signifies the action of God by which he predestines from eternity the individual to faith in Christ.” But we have shown, in the first chapter of Ephesians, that this election must have a definite and conditioned object, namely, the actual believer. God chooses him, however, not only from his faith, but also unto still further faith, to a holy life, and to a blessed eternity. The apostle was knowing this, not from any special revelation or inspiration in the case, but from the evidence they furnish both of having met the condition of faith, and having carried out in life the blessed results of faith. In 1Th 1:5, he shows how the gospel came to them in power, offering them that election, and in 1Th 1:6 he shows how they accepted it.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Knowing, brothers beloved of God, your election, how that our Good News did not come to you in word only, but also in power and in the Holy Spirit and much assurance, even as you know what manner of men we showed ourselves towards you for your sake, and you became imitators of us and of the Lord, having received the word in much affliction, with joy of the Holy Spirit.’

This was the third thing for which Paul gave thanks, that their election by God was clear from the power and response revealed in their lives, which he knew could only be the work of the Holy Spirit. He had no time for a Gospel that was not life transforming.

‘Brothers’. When used in general the word means ‘brothers and sisters’, fellow siblings. The thought ties in with the previous mention of ‘our God and Father’ and is that true Christians are all one family because they have one Father. Here it excludes the thought of the universal Fatherhood of God, and ‘Father’ is used in a personal sense. While the universal Fatherhood of God has some truth in that God is the Creator of all (a possible interpretation of Mal 2:10, and even there His people were specifically in mind; compare 1Co 8:6, and His regular description as ‘the Father’), it must be distinguished from the central idea of His personal Fatherhood found in both the Old and the New Testament message.

Throughout Scripture the idea of the personal Fatherhood of God has special relationship with the idea of the sonship of His people. Israel was His son, His firstborn (Exo 4:22) and this was indicating that they were unique and precious. They were chosen out to be uniquely His children (Deu 14:1-2 compare Isa 1:2). There was no thought of the Fatherhood of God before this. But from now on they saw Him as their Father by adoption and election (Deu 32:6; Isa 63:16; Isa 64:8; Jer 3:4; Mal 1:6; Mal 2:10), and the idea of redemption is central to the thought (explicitly in Isa 63:16). He is their Father in a way that He is not to others.

When Jesus refers to ‘your Father’ He has this in mind. For by their lives His people were to reveal that they were true children of their Father (Mat 5:45). Thus those who pray ‘our Father’ do so on the basis of Old Testament expectations (Mat 6:9-10). It is the righteous who will shine forth in ‘their Father’s’ kingdom (Mat 13:43). When the Pharisees claimed that God was their Father Jesus denied it. Had God been their Father they would have loved Jesus and believed in Him (Joh 8:41-42).

It should be noted that we should distinguish this personal use from the more austere ‘the Father’ where the idea is more of the Creator and sovereign of the Universe, the One Who is over all, and judge of all, and offers redemption to all. To all God is ‘the Father’, to His people only He is ‘our Father’.

This idea is confirmed in the rest of the New Testament. Those who believe in Jesus Christ become His children (Joh 1:12) and are ‘born — of God’ (Joh 1:13). We can call God ‘Abba, Father’ when we have been adopted through the Holy Spirit (Rom 8:15; Gal 4:6). To become His sons and daughters we must turn away from all that defiles, especially idolatry (2Co 6:16-18).

Thus when Paul says ‘brothers’ it has a very powerful significance. He is speaking to those whom he believes are true children of God, who can say ‘our Father’, as indeed his next words reveal.

‘Beloved of God.’ ‘Beloved’ is a perfect participle, ‘those who have become beloved by response to Christ and now are beloved’. And they are so beloved because of their election. They are beloved because they are ‘in Christ’. In the words of the hymnwriter, ‘the love wherewith He loves His Son, such is His love for me’.

‘Your election.’ The idea of God choosing out for Himself those who are His is constant throughout Scripture. He said of Abraham that He had ‘known’ him in order that he might fulfil His purposes (Gen 18:19). This ‘knowing’ was a personal choosing out and calling, a ‘foreknowing’ resulting in Abraham’s final response. Thus His elect are chosen because He has set His love upon them (Deu 7:6-8) that they may be a kingdom of priests and a holy nation (Exo 19:6). They are chosen to be His servant (Isa 41:8-9; Isa 43:10; Isa 44:1-2; Isa 45:4; Isa 65:9). And being ‘known’ by Him in this way results in special responsibility (Amo 3:2).

It should be noted that while they have been chosen to be redeemed (Isa 43:1; Isa 43:14) and to be filled with His Holy Spirit (Isa 44:1-5), that very election puts upon them a great responsibility. To be chosen involves great demands. A none active member of ‘the elect’ is a contradiction in terms. The work of faith, the labour of love, the patient endurance of hope are expected of them.

The same idea continues through the New Testament. We are elect through God’s ‘foreknowing’ (an active ‘knowing’ (pro-gnosis) as in Gen 18:19 as opposed to intellectual knowledge) to obedience  and the sprinkling of the blood of Jesus (1 Peter 1-2). We are called to full obedient response to God and to reconciliation and cleansing through the blood of Jesus. We put the latter first, God puts the former, although the one would not be possible without the other.

Thus Jesus speaks of the fact that men come to Him because the Father draws them (Joh 6:44), because it is given to them by the Father (Joh 6:65), because they are His sheep (Joh 10:26-27). That is why they respond and obey. The disciples were not those who had chosen Him, but those whom He had chosen to bear fruit, in other words both for salvation and for service (Joh 15:16; Joh 15:19 compare Joh 13:18). For He alone had the words of eternal life (Joh 6:68).

Paul also speaks of Christians as those ‘called according to His purpose’ (Rom 8:28). They are called in the will and purpose of God. Then he describes the grand eternal process through which that calling was and will be accomplished (Rom 8:29-30), ‘personally known beforehand by God, foreordained to be made Christlike, called, declared righteous in Him, and finally glorified’. Notice that all this results from God’s purpose and will, and that the purpose is not solely that we should be forgiven, that is only a part, albeit an important part, of the route, but that we should be made Christlike, fit for companionship with Him, and glorified.

Then Paul follows this up in Romans 9 by making quite clear that this election is of God. It is not something deserved but given before a man is born (Rom 9:11). It is a matter of God’s free choice (Rom 9:15-16). The Potter has a right to do what He will with the clay (Rom 9:21-23), and there are those whom he has prepared beforehand for glory (Rom 9:23). Nevertheless ‘whoever will call on the name of the Lord will be saved’ (Rom 10:13). The doctrine of election does not prevent anyone from coming to Him, only unbelief does that.

But did not God ‘foreknow’ His people in Old Testament days? Has He then now cast off those whom He foreknew? Paul’s reply is ‘never!’. (Rom 11:1-2). The fact is that those truly foreknown have always been a remnant, as Scripture clearly indicates. He has already pointed out that God’s election was restricted. God ‘foreknew’ Abraham (Gen 18:19). But only one of Abraham’s sons was certainly elect (Rom 9:7) and only one of Isaac’s (Rom 9:11-13). Then he points out that in Elijah’s time there were only seven thousand who were elect and chosen by God (Rom 11:4). And this was demonstrated by belief and faithfulness (Rom 11:4), in contrast with unbelief (Rom 11:20). Yet if the latter respond in faith they too will be restored (Rom 11:23). Thus God’s saving purpose has not been thwarted. For ‘the gifts and calling of God are not subject to a change of mind’ (Rom 11:29). God will never cast off those whom He has ‘foreknown’.

These ‘elect ones’ have been chosen by God (Mar 13:20) and will be preserved throughout all that comes (Mat 24:22; Mar 13:20), will by implication not be deceived by false prophets (Mat 24:24; Mar 13:22), and will be gathered up to Christ in the final day (Mat 24:31; Mar 13:27). Injustice wrought upon them will be noted and avenged (Luk 18:7) and no charge can be laid on them before God because God has declared them righteous in Christ (Rom 8:33). The Gospel is ‘the faith of God’s elect’ (Tit 1:1), thus those who truly hold that faith are the elect and they must demonstrate their election by adherence to their faith and by their lives (Col 3:12; 2Pe 1:10). They have been ‘chosen in Him before the foundation of the world that they may be holy and without blemish before Him in love,’ being ‘foreordained — to adoption as sons through Jesus Christ to Himself, according to the good pleasure of His will’ (Eph 1:4-5). His purpose is their true holiness and their spiritual sonship, first reckoned to them in Christ, then wrought by the Holy Spirit.

So he can tell the Thessalonians, ‘God chose you from the beginning to salvation, in sanctification of the Spirit and belief of the truth, to which He called you through our Good News to the obtaining of the glory of our Lord Jesus Christ’ (2Th 2:13). Notice the stress on ‘from the beginning’. Here the idea is of the beginning of all things (Joh 1:1; Gen 1:1; Eph 1:4; 2Ti 1:9). Our salvation was determined in the mind of God from the beginning, and is wrought by the separating, purifying power of the Holy Spirit which is manifested by our belief of the truth and will result in our obtaining of the glory of our Lord Jesus Christ. It is no wonder that Paul gives thanks when he thinks of their ‘election’.

And how does he know that they are ‘elect’? Because they not only received the word but they experienced power, they experienced the Holy Spirit, they experienced a deep assurance of faith, in the same way as Paul and his companions had experienced them. And this resulted in their emulation of Paul and of Christ Himself. In other words their lives and their way of living were transformed.

‘ Our  Good News.’ The Good News that Paul and his associates had brought was a Good News that they had made personally their own. It had been experienced by them before they had brought it to the Thessalonians. And it had so thrilled them that they had had to pass it on. Alternately the ‘our’ might be contrasting their Good News with other Gospels which were not Gospels (Gal 1:7). In 1Th 2:2 he describes it as ‘the Good News of God’.

‘Came to you not in words only but in power and in the Holy Spirit and much assurance.’ The question must be asked, does this refer to the preachers or to the recipients? Our answer is that it must be seen as to both. When men preach in power and the Holy Spirit and in assurance that is how the recipients receive and experience it. This word coming ‘in power in the Holy Spirit and much assurance’ is related both to their ‘election’ (1Th 1:4) which resulted in sanctification of the Spirit and belief of the truth, and to ‘what manner of men we showed ourselves to be’ (1Th 1:5). God’s powerful word was going out to accomplish His purpose (Isa 55:11). We have only to read Acts to discover that in the early church ‘power’ was constantly experienced and revealed (Act 4:33; Act 6:8) and received. And this power was closely tied in with the Holy Spirit (Act 4:31; Act 6:5). The early church expected the power of God at work among them, with signs and miracles and most importantly with the dynamic transformation of lives.

Their words were not just words, they were words of power, for they were ‘the living and powerful — word of God’ (Heb 4:12). The word for power is ‘dunamis’ from which we get the word dynamite. It was active, explosive power. As Paul says elsewhere ‘the Good News — is the  power  of God for salvation to everyone who believes’ (Rom 1:16). ‘For the word of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God’ (1Co 1:18). It has a power that seizes men and takes them out from under the power of darkness and translates them into the Kingly Rule of His beloved Son (Col 1:13). They are made fit and suitable to become inheritors of ‘the inheritance of the saints in light’ (Col 1:12). So that power then works within the hearer, changing and transforming. They are the recipients of transfiguring power.

‘In the Holy Spirit and much assurance.’ The preachers spoke ‘in the Holy Spirit and in much assurance’. But that same Holy Spirit worked within the hearers so that they believed and responded fully to the call of Christ, being born of, and transformed by, the Spirit, and receiving a full assurance of salvation. They too experienced ‘the Holy Spirit and much assurance’. The idea of a powerful, good and holy Spirit Who was over all and all triumphant was indeed also Good News to the Gentiles who lived in a world of fear of malevolent spirits.

Here this work of the Spirit is linked closely with ‘much assurance’. This is part of the work of the Spirit. He brings men peace and certainty in a world of doubt, bolstering their faith and making the Good News real in their hearts, as the Thessalonians had themselves experienced.

‘Even as you know what manner of men we showed ourselves towards you for your sakes, and you became emulators of us and of the Lord.’ This confirms the dual meaning. On the one hand the Thessalonians saw in the preachers power and the Holy Spirit and much assurance, and then they became ‘emulators’, experiencing and revealing it within themselves. The word mimeomai means to emulate, follow the example of, imitate, do as others do. So having witnessed the purity of the lives of Paul and his companions, having witnessed their fearlessness in the face of adversity (Act 17:4-9 – which demonstrates that their period of preaching was accompanied by continuing and growing opposition from outsiders which finally resulted in an attempt to have them imprisoned) and having witnessed the power that they had manifested through the same Holy Spirit, they became powerfully enabled to reveal the same.

‘And of the Lord.’ Paul not only preached the Gospel, he was also one of its greatest ornaments. But he pointed not so much to himself as the One Who was at work through him. That was finally what mattered, that they became emulators of the Lord (compare 1Co 11:1). When Christians are new born they need an immediate example to follow, and that should be found in their godly teachers, but once they have become founded in the word and see Jesus more clearly, He is the final example that we should encourage them to follow.

‘And you became imitators of us and of the Lord having received the word in much affliction.’ Facing up to affliction was one way in which they emulated Him. These new Christians too had had to face up to adversity on becoming Christians and they faced it bravely as Paul and his companions had, and indeed as the Lord Himself had, following the example of both their teachers and their Lord. They ‘followed in His steps’ (1Pe 2:21). For ‘all who will live godly in Christ Jesus must suffer persecution’ in one way or another (2Ti 3:12; Joh 15:18-21; Joh 16:2-3; Joh 16:33).

‘With joy of the Holy Spirit.’ But even more their response to affliction had been with fullness of joy because of, and as a result of, the work of the Holy Spirit within them (compare Act 13:52; Joh 16:22). Their affliction had not resulted in a gritting of the teeth (although that is sometimes necessary) but in a time of rejoicing in that they could suffer for Christ’s sake. Joy is one aspect of the fruit which the Holy Spirit produces within (Gal 5:22), especially in the face of adversity, which is to the Christian a cause for rejoicing because of its effectiveness in making him more Christ-like (Rom 5:3-5; 1Pe 4:12-13; Jas 1:2).

Joy is different from happiness. The latter comes when things ‘hap’ our way, when all is going well. But joy is something deep within that survives even when the going is hard and life is tough and we are being fully tested. It comes from knowing God and being indwelt by His Spirit and being confident that we are in His hand.

Fuente: Commentary Series on the Bible by Peter Pett

1Th 1:4-5. Knowing, brethren beloved, &c. This Epistle being, as we have observed, directed principally to converted Gentiles, who were once idolaters, the design of these verses is very evident, if we reflect upon the great controversy of that time, concerning the admission of the Gentiles into the Christian church, without submitting to any part of the law of Moses: in which view the verses may be thus paraphrased: “as I have had a full and undoubted revelation immediately from the Lord Jesus Christ, of God’s purpose to receive you, idolatrous Gentiles, into his visible church, and all true believers among you, as his people, under the Christian dispensation; I own you as dearly beloved brethren, and have with pleasure seen this purpose of God take effect; in that our gospel, when it first appeared among you, was not an empty sound, but was attended with the plainness and energy of truth; and had also the attestation of miracles, as well as plenty of spiritual gifts.”

Fuente: Commentary on the Holy Bible by Thomas Coke

1Th 1:4 . is incorrectly referred by many (thus Baur) to the Thessalonians, either as the nominative absolute in the sense of (Erasmus), or (Homberg, Baumgarten-Crusius); or (Grotius) as the beginning of a new sentence which has its tempus finit. in (1Th 1:6 ), “knowing that ye became followers of us.” Rather, the subject of 1Th 1:2-3 , thus Paul, Silvanus, and Timotheus, is continued in . It is further erroneous to supply before (Flatt), as this participle is by no means similar to the two preceding. Lastly, it is erroneous to make dependent on (Pelt). is only correctly joined to the principal verb (1Th 1:2 ), and adduces the reason of the apostle’s thanksgiving, whilst the preceding participles state only the mode of .

cannot be conjoined with (scientes a deo, i.e. ex dei revelatione), which Estius thinks possible, against which instead of is decisive. Nor does it belong to , so that would require to be supplied, and to be taken by itself (Oecumenius, Theophylact, Calvin, Musculus, Hemming, Zanchius, Justinian, Vorstius, Calixtus, Clericus), but to . For (1) this union is grammatically the most natural (see 2Th 2:13 , the Hebrew , 2Ch 20:7 , and , Rom 1:7 ). (2) By the union of , a peculiar stress would be put on ; but such an emphasis is inadmissible, as another than by God is in Paul’s view a nonentity, and therefore the addition would be idle.

Moreover, is a pure address, and not the statement of the cause of (Estius).

] election or choice, denotes the action of God, according to which He has predetermined from eternity individuals to be believers in Christ. is related to as the subsequent realization to the preceding determination. Erroneously Pelt: is electorum illa innovatio, qua per spiritum divinum mutatur interna hominem conditio; and still more arbitrarily Baumgarten-Crusius: is not “choice among others (church election), but out of the world, with Paul equivalent to , and exactly here as in 1Co 1:26 ; not being elected, but the mode or condition of the election” (!), so that the sense would be: “Ye know how ye have become Christians” (!!).

] the objective genitive to : the election of you.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

(4) Knowing, brethren beloved, your election of God. (5) For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. (6) And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: (7) So that ye were ensamples to all that believe in Macedonia and Achaia. (8) For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak anything. (9) For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; (10) And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.

When the Reader hath duly pondered the marks, and characters, by which the election, according to grace, is known in the soul, as the Apostle hath here noted them; I shall request his attention to the subject itself. It is a most decided testimony, which God the Holy Ghost hath elsewhere given, by which the elect of God are known. For whom he did foreknow, he also did predestinate, to be conformed to the image of his Son, that he might be the first-born, among many brethren. Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. Rom 8:29-30 .

First. – I beg the Reader to notice, one by one, the marks and characters of election, which God the Holy Ghost, hath here shown to be the true standard, by which the Church of God, as well as the Church of the Thessalonians, might know the blessed truth. The Apostle begins with that decided testimony, in that the Gospel came not in word only, but in power, and in the Holy Ghost, and much assurance! Reader! do not fail to note this down in the deepest memorandums of your heart. Yea, beg of God the Spirit to do it for you. Oh! how unanswerably conclusive is it, when a child of God is quickened under the word of God, which is the sword of the Spirit. When, like Lydia, the Lord opens the heart, and gives the hearing ear, and the seeing eye; so that he finds the word, quick, and powerful, and sharper than any two edged sword. All before this, made no impression upon his mind. But, when the Lord came in the word, and by the word; he finds the powerful, quickening, illuminating, sanctifying, and renewing teachings; and cries out with David: I shall never forget thy precepts, for with them thou hast quickened me. Psa 119:93 ; 2Co 10:4-5 ; Heb 4:12 ; 1Co 14:23-25 .

Secondly. Another evidence, which follows the former, the Apostle hath here noted, as the way, whereby the child of God shall know his election; namely, when the regenerated heart is enabled to discern God’s faithful servants coming to them in the Lord’s name. Ye know (saith Paul) what manner of men we were among you. Souls truly awakened, know the joyful sound; and walk in the light of God’s countenance. My sheep hear my voice, saith Jesus, and they follow me. A stranger they will not follow, for they know not the voice of strangers. Joh 10:3-5 . It is a most decided mark, whereby we know our election of God, when we cannot receive false doctrines, nor follow teachers, unsent of the Lord. The glorious, and discriminating truths of grace, the elect of God delight in. They are regenerated, and therefore they know, from their own souls’ experience, what manner of men those among them are, who hold up Christ, as the One only Ordinance of Heaven: Who inculcate among their people, salvation in his blood and righteousness, without works: Who exclude all other topics, as Christ and his Apostle excluded them; determining to know nothing among men, but Jesus Christ, and him crucified. And from the same reasons as Paul did; because they know Christ, and Christ alone, to be the wisdom of God, and the power of God, for salvation to everyone that believeth. Men, unacquainted with the plague of their own heart, and being vainly puffed up with their fleshly mind, will attempt in themselves, and recommend to others, to compliment God, with talking of the remains of somewhat within, that is good. But the truly regenerated, have learnt, and are daily learning, both in themselves, and all others, that the heart is deceitful above all things, and desperately wicked; yea, so wicked, that none can know it; in the depths of wickedness, in their unrenewed body of flesh, but He who searcheth the heart, and trieth the reins. Jer 17:9-10 ; Rev 2:23Rev 2:23 . Reader! do not overlook this second mark, whereby the brethren beloved know their election of God, they follow that pure preaching, which is the truth as it is in Jesus; and they follow such only under the Lord the Spirits teaching, who preach Christ, and Christ only, the One Ordinance of God’s own providing, for the elect of God.

Thirdly. The elect of God, are said to know of this distinguishing mercy over them, in having received the word in much affliction, with joy of the Holy Ghost. This is a very precious, and most decisive testimony. And the more so, because it is personal, and peculiar to God’s elect. They who are for throwing into the back ground, as much as possible, those glorious proofs of God’s sovereignty, in electing grace, and predestinating his chosen, to the adoption of children by Jesus Christ to himself; Eph 1:4-5 . know nothing of what the Apostle hath here said, of receiving, the word in much affliction, and yet in joy of the Holy Ghost. These are contradictions in such men’s view. For they know nothing more of receiving either the written word, or the uncreated Word, but in a whole unbroken heart, unconscious of the depth of the plague of it; and unconscious that Christ is the sole healer. Exo 15:26 . And, where there are slight views of sin, there will be but small affliction in the remembrance of it. Such never can receive the word which is quick, and powerful, and sharper than any two edged sword, Heb 4:12 . in much affliction. And, as they that are soul-whole, cannot receive the word in much affliction; so the joy of the Holy Ghost is unfelt, and unknown, by all such characters; for they have never learnt, from that Almighty Spirit, that salvation is in no other but Jesus Christ. Reader! it will be your mercy, if you have not so learned Christ. If you know your election of God, in having received the word in much affliction; you can tell me, or rather your own soul, how deeply you lay under the convictions of sin, and your own conscience, when you saw sin in all its tremendous consequences, as you stood in yourself, before God. And you also can tell, what kind of joy of the soul that was, when first the Day-spring from on high visited you. Joy, indeed, of the Holy Ghost, when the Lord shows a poor sinner, that there is more in Christ to justify before God, than there is sin in the soul to condemn. Such will know their election, having received the word in much affliction, and with joy of the Holy Ghost. But a heart unbroke by sin, can neither know Christ’s redemption from it, nor the elating love of God in it.

Fourthly. A child of God knows his election of God, in being led by the Spirit, so as to become an ensample to all that believe. This is a very blessed testimony to the adoption-character of the Lord’s people. For the Holy Ghost laid it down, as a most decided proof of sonship; that as many as are led by the Spirit of God, they are the sons of God. Rom 8:14 . And this, and this only, becomes the security of a child of God, to be an example of the believers in word, in conversation, in charity, in faith, in purity, 1Ti 4:12 . There can be no dependence, for the exercise of any single grace, but in the Spirit. If we live in the Spirit, we shall also walk in the Spirit. But without the Spirit, not a single affection of our fallen sinful nature, can we either mortify, or subdue. Rom 8:13 . They who talk otherwise, are unacquainted with the plague of their own heart. To address the ungodly with exhortation to good works, manifests the blindness of their own minds. The Apostle’s testimony in this scripture, of a state of election, and the proof of it, in being ensamples, is ensamples to all that believe. What hath this to do with the unregenerate? Reader! note these things, and consider their importance.

Fifthly. The Apostle adds another very delightful testimony, whereby the beloved brethren know their election of God, when he saith, that from them sounded out the word of the Lord in every place, so that their faith to God-ward was spread abroad. This is not simply confined to preachers of the word, when sent by the Holy Ghost; but means the conversation of the godly in every place, when, from the abundance of the heart, the mouth speaketh. Every child of God, when regenerated himself, will delight to converse with all that are regenerated. And the language of his heart is expressed in the words of the Holy Ghost: Come and hear, all ye that fear God and I will declare what he hath done for my soul. Psa 66:16 . This is to sound out the word of the Lord, and to give testimony of our election of God. And, while this marks the features of character, in all that are regenerated: all that are sent out to preach the Gospel by the Holy Ghost, (and it is awful in any to preach it unsent by him,) hold forth the word of life, by preaching, not offering Christ. It is their province to preach Christ. It belongs only to the Holy Ghost to offer, and give power to accept Christ, to his people. Hence, Paul’s sermon was preached to all that heard it; but it was sent to the children of the stock of Abraham, and whosoever among them feared God. Act 13:26 ; Gal 3:29 .

I hope by this time the Reader is led to see, how very blessedly the Holy Ghost, by his servant the Apostle, hath given the marks, and evidences, in this Chapter, by which the Church then, and by the same tokens now, may know their election of God. But, while we find cause to bless God, both for the revelation of the doctrine itself, and the way by which all his children in grace may discover their personal interest in it; I would take occasion, from the very plain, and decided manner, in which the Holy Ghost hath here marked it down, to offer an observation or two upon it. And I confess, that I am the more prompted to this service, from the consideration of the awful day in which the Church of God now dwells; when the glorious truths of our holy faith, in which consists the whole life, and spirit of the Gospel of Christ, are so lightly esteemed and regarded.

First. I beg the Reader to remark with me, that the election, and choice of the Church in Christ, is revealed in, and through, the whole word of God, as the distinguished act of God the Father; and as the result of his own sovereignty, will, and pleasure. The Bible is full of proofs to testify, that the manifold wisdom of God, should be made known to the Church in this way, according to the eternal purpose which he purposed, in Christ Jesus our Lord. Eph 3:10-11 . So that, each glorious Person, in these high and solemn transactions, as they relate to the Church, might be known, in their several acts of grace, towards the Lord’s people. God the Father in election, God the Son in redemption, and God the Holy Ghost in regeneration, according to the good pleasure of his will. I stay not to make quotations in proof, for this would be little otherwise than bringing forth the whole Bible. Let the Reader consult a few. Deu 10:14-15 ; Isa 43:21 ; Mal 1:2-3 ; Eph 1:4-10 .

Secondly. It is very blessed to observe, how Christ spake of election, preached it, and delighted in it. Speaking of his people, he calls them God’s own elect. Luk 18:7 . Speaking of them as precious in his sight, Jesus doth this in a peculiar sweet, and gracious manner, as being his Father’s gift. Thine they were, and thou gavest them me. Joh 17:6 . I pray for them I pray not for the world, but for them which thou hast given me, for they are thine; and all mine are thine, and thine are mine, and I am glorified in them. Joh 17:9-10 . Speaking to them, Jesus said: Ye have not chosen me, but I have chosen you. If the world hate you, ye know that it hated me, before it hated you. If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Joh 15:18-19Joh 15:18-19 .

So in like manner in his preaching. The very first sermon Christ preached in the Jewish Synagogue, after taking his text from the prophecy of Isaiah, and applying the words of the Prophet to himself; he immediately opened his discourse with the doctrine of election. Many, widows (said Jesus) were in Israel in the days of Elias, but unto none of them was Elias sent, save unto Sarepta, a city of Sidon, to a woman that was a widow. And many lepers were in Israel in the time of Eliseus the Prophet, and none of them was cleansed, saving Naaman the Syrian. And what I beg the Reader to observe with me concerning this preaching of election by Christ; is this, that it brought upon him the same condemnation as it doth invariably upon all his sent servants, both then and now. As long as the Son of God held forth the words of the Prophet concerning salvation, and made application of it to himself, it is said, that all bare him witness, and wondered at the gracious words which proceeded out of his mouth. But no sooner did Christ preach the doctrine of election, in showing that God sent his servant but to one poor widow, and one poor leper in Israel; they understood what Christ meant, and we read, that all they in the synagogue were filled with wrath, and rose up and thrust him out of the city, and led him to the brow of the hill, intending to cast him down headlong. Luk 4:16-30 . Such is the bitterness in every man’s heart by nature against the precious doctrine of election, though Christ himself be the preacher. Reader! do you know of the like bitterness against it now in you? Certainly it was so once?

And if it be not so now, it is sovereign grace alone that hath rooted it out. Well do I remember, and in the remembrance bless God for the change, when my proud, unhumbled heart, rose up in daring rebellion against it! And well, therefore, May I now forbear anger against those who oppose it, when I call to mind how very long the graciousness of my God forbore with me. I do lament, however, when, at any time, I hear of young, presumptuous men, who are just come forth of the shell of human education, daringly preach against a doctrine they know nothing of, though many of them have subscribed to support it. It is awful to hear such setting up their bold opinion against the Sovereignty of God, and presuming to charge those whom God hath taught and sent to preach the everlasting, unchanging love of God to his Church, as showing too much regard to the doctrines of election, predestination, and the decrees of God. Upon all those occasions, I would pray for grace to follow the Holy Ghost’s directions concerning the ministry. The servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient, in meekness, instructing those that oppose themselves; if God peradventure will give them repentance (as I bless his holy name he hath me,) to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will. 2Ti 2:24-26 .

Once more. I observed that our dear Lord not only spoke of election, and preached it, but that he delighted in it. And what an higher proof can we have of his great pleasure therein, than in the instance we have upon record, when he expressed himself to his divine Father, for the manifestation of his electing love to his disciples, in those memorable words: At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight. Mat 11:25-26 . Reader! pause, I beseech you, over the solemn subject, for it is most solemn! Did it seem good in God the Father’s sight, to make such distinguishing proofs of his electing and predestinating will and pleasure, as to hide it from the wise in their own eyes, and the prudent in their own conceit, and reveal his precious truths to babes in Christ? Did Jesus delight so much in this electing love, as to thank the Father for such displays of it? Doth the Holy Ghost abound towards the elect Church of God in Christ, as to have made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself? Eph 1:8-9 . And shall not the Church of God, to whom these precious truths are made known, while hidden from the world, take delight in them, and thank God for them also? Shall there be any, to whom, by regenerating grace, the Lord hath made known this mystery of his will, be silent and regardless of such unspeakable mercy? Shall we not, on the contrary, while overwhelmed with the contemplation, cry out with the astonished Apostle: Lord! how is it that thou hast manifested thyself unto me, and not unto the world? Joh 14:22 .

May I be permitted upon so interesting a subject to trespass a little longer, I would add to all that hath been said, that the doctrine of God’s election, so truly scriptural, so truly blessed, and so very full, in confirmation of God’s sovereignty, carries with it a certain degree of evidence, independent of every other, from the universal hatred, which all men in a state of unrenewed nature uniformly bear against it. Since the Lord in mercy brought me to the knowledge of himself, and into an acquaintance with the plague of my own heart, I have been led into this discovery also. It appears most decidedly, that the former hatred I had to this sovereignty of Jehovah in election, and the universal hatred of all unregenerate minds to the same divine truth, is an additional testimony in its favor. Oh! how blessed it is, when to all the other glorious assurances of our most holy faith, the Lord gives us to see, that by grace we not only differ from ourselves in what we were before, but from the world. How blessedly to this point is that prayer of Jesus. I have given them thy word, and the world hath hated them because they are not of the world, even as I am not of the world! Joh 17:14 .

Reader! perhaps I shall surprise you by what I am going to observe, but the fact is most certain and sure. Amidst all the hatred of mankind, in every instance of the unawakened and unregenerate, throughout the whole earth, to the doctrine of God’s sovereignty in election, God hath so constructed the human mind in such a way and manner, that he absolutely overrules every son and daughter of Adam, from the first dawn of reason to the close of life, in acting or thinking, to practice election in all they say or do; and this every day, and hour of the day, during the whole of their existence upon earth. There is not an action, or design; there is not a motive of conduct in thought, word, or deed, more or less, but what manifests in the whole race of men, their election to one way rather than to another; whether they walk or talk, go hither or thither, associate with this rather than that, eat of one food rather than another and, in short, in the whole tenor of their daily pursuits, habits, dress, and all the circumstances of life; choice, and election guides them in all. So, then, while every man, yea, every child is guided by the capricious whim and purpose of his own heart, to make his daily election, as his wayward humor guide him; the Lord, who is the only Being that, from his unerring wisdom, cannot make a wrong choice, shall be the only One, according to man’s daring presumption, which shall be restrained from making his election. Is not this the real state of the case? And can anything more fully demonstrate the awfulness of man’s fall by sin, which hath induced such tremendous effects in his very nature? And doth not this wonderful display of divine wisdom, by overruling the human mind to do that which he denies his Creator to do, seem to say, as if the Lord would convict such daring sinners to their face, by making them continually practice themselves, what they call in question and arraign in their Maker. And when we consider, that it is in election only the Lord thus compels the whole earth to the practice, in whatever country or clime, whatever form or constitution of religion, or none; wherever a human being is found, the very nature of man is such, that he shall practice election; doth it not, I say, seem to intimate the Lord’s overruling such a wonderful event to his own glory; that while all the race of men by nature hate God’s election, they shall condemn themselves by their own daily practice of it, and thus, however unconscious, bear, their unwilling testimony to the great truth. Reader! see to it once more, whether the Apostle’s marks are in your own testimony, and that you can say to yourself, as he did to the Church; Knowing, brethren beloved, your election of God!

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

4 Knowing, brethren beloved, your election of God.

Ver. 4. Knowing, brethren beloved of God ] Knowing it by the judgment of charity, not of infallibility. He that believeth hath the witness in himself, 1Jn 5:10 . But the white stone, the new name, and the hidden man of the heart are not certainly known to any, but to such as have them. Howbeit, holy men in some degree are known one to another, to make the communion of saints the sweeter. Strong confidence one may have of another’s salvation; but no certainty either of sense or of science, much less of faith, or immediate revelation.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

4 .] refers back to ; in that we know or for we know . Thdrt., Erasm., Grot., al., take it for , or , wrongly referring it to the Thessalonians: Pelt joins it with : but the construction as above seems the best. belongs to , as in 2Th 2:13 , see also Rom 1:7 ; not to , as Est. thinks possible ( for ?), nor to either as E. V., ‘ your election of God ,’ which is ungrammatical (requiring . . .), or as c., Thl., all., . . . ( ), which would introduce an irrelevant emphasis on .

must not be softened down: it is the election unto life of individual believers by God, so commonly adduced by St. Paul (reff.: and 1Co 1:27 ; 2Th 2:13 ).

, objective genitive after knowing that God .

Fuente: Henry Alford’s Greek Testament

1Th 1:4 . The practical evidence of the Spirit in their lives showed that God had willed to enrol them among His chosen people (note the O.T. associations of beloved by God and election ), just as the same consciousness of possessing the Spirit gave them the sure prospect of final entrance into the Messianic realm an assurance which (1Th 1:6 ) filled them with joy amid all their discomforts. The phenomenon of the Spirit thus threw light backwards on the hidden purpose of God for them, and forwards on their prospect of bliss. Recollections depend on knowledge; to be satisfied about a person implies settled convictions about his character and position. The apostles feel certain that the Thessalonian Christians had been truly chosen and called by God, owing to ( a ) the genuineness and effectiveness of their own ministry at Thessalonica, where they had felt the gospel going home to many of the inhabitants, and ( b ) the genuine evidence of the Thessalonians’ faith; ( a ) comes first in 1Th 1:5 , ( b ) in 1Th 1:6 f. In 1Th 2:1 f. Paul reverts to ( a ), while in 1Th 2:13-16 ( b ) is again before his mind. As the divine manifested itself in the Christian qualities of 1Th 1:3 , Paul goes back to their historical origin.

Fuente: The Expositors Greek Testament by Robertson

Knowing. App-132.

beloved. App-135.

election. Greek. ekloge. See Act 9:15.

Fuente: Companion Bible Notes, Appendices and Graphics

4.] refers back to ; in that we know-or for we know. Thdrt., Erasm., Grot., al., take it for , or , wrongly referring it to the Thessalonians: Pelt joins it with : but the construction as above seems the best. belongs to , as in 2Th 2:13, see also Rom 1:7; not to , as Est. thinks possible ( for ?), nor to -either as E. V., your election of God, which is ungrammatical (requiring . . .), or as c., Thl., all., . . . (), which would introduce an irrelevant emphasis on .

must not be softened down: it is the election unto life of individual believers by God, so commonly adduced by St. Paul (reff.: and 1Co 1:27; 2Th 2:13).

, objective genitive after -knowing that God .

Fuente: The Greek Testament

1Th 1:4. , [we] knowing) Construed with we give thanks, 1Th 1:2.- , brethren beloved by God) Comp. 2Th 2:13.-, election) 1Co 1:27, note.

Fuente: Gnomon of the New Testament

1Th 1:4

knowing, brethren beloved of God,-They knew that God had accepted them-the Gentiles-in Christ so could fully realize that they were under his care and supervision.

your election,-All who believe and obey the gospel of Jesus Christ are the elected of God. This applies especially to the Gentiles who believed in him. The Jews had been the elect or chosen of God. Now the Gentiles who believed in Christ were elect. They knew that God had accepted them in Christ so could fully realize that they were under his care and supervision. Their election was their acceptance in Jesus when they believed and obeyed him.

Fuente: Old and New Testaments Restoration Commentary

Knowing: 1Th 1:3, Rom 8:28-30, Rom 11:5-7, Eph 1:4, Phi 1:6, Phi 1:7, 1Pe 1:2, 2Pe 1:10

your election: Rom 1:7, Rom 9:25, Eph 2:4, Eph 2:5, Col 3:12, 2Th 2:13, 2Ti 1:9, 2Ti 1:10, Tit 3:4, Tit 3:5

beloved, your election of God: or, beloved of God

Reciprocal: Isa 44:2 – Fear Mar 2:5 – saw Act 11:23 – seen Rom 8:33 – of God’s Rom 9:11 – according Rom 14:18 – and 2Co 1:7 – our Heb 6:9 – beloved 1Pe 1:5 – unto 2Jo 1:1 – the elect lady

Fuente: The Treasury of Scripture Knowledge

1Th 1:4. Election is from EKLOGE, and Robinson defines it with the words, “choice, election, selection.” The term refers to those who are selected by the Lord to be the ones upon whom He will bestow the divine blessings. The selection, however, is not made independent of the conduct of man. It is from the same word used in 2Pe 1:10 where the apostle exhorts the disciples to “make their calling and election sure,” which shows that the selection is determined by their conduct.

1Th 1:4 G1492 [G5761] KNOWING, G80 BRETHREN G25 [G5772] BELOVED G5259 BY G2316 GOD, G3588 G1589 G5216 YOUR ELECTION.

Fuente: Combined Bible Commentary

1Th 1:4-5. Knowing your election, a further reason for his thanksgiving. Paul knew that God had chosen as well as called those to whom he writes. He knows this by the following sign: that our gospel came not unto you in word only, etc.; his call seemed to carry with it power to move them, and enable them to obey it, the Holy Ghost entered with it into them, and much assurance or a full conviction of its truth was wrought in them. [It should be mentioned that many interpreters understand these three terms as descriptive not of the effects in the hearers, but of the characteristics of the apostles preaching. But comp. chap. 1Th 2:13.]

As ye know what manner of men we were among you. Paul had concluded from the manifest effects of the word upon them that they were Gods elect, even as they had concluded, from his zeal in preaching it, that he believed it to be the word of God. The know of this clause has a reference to the knowing of 1Th 1:4.

Fuente: A Popular Commentary on the New Testament

Observe here, 1. One special ground and reason assigned, why the apostle’s heart was thus extraordinarily carried out in praise and thanksgivings unto God, on the Thessalonians’ behalf, and that was the knowledge of their election, knowing your election of God; that is, knowing cerainly and infallibly, by your proficiency in the forementioned Christian graces of faith, love, and hope, that God had certainly chosen you out of the Gentile world, to be a church and people to himself, and that it was the good pleasure of God to gather a Christian church at Thessalonica; and also he did know and believe, with a judgement of charity, that Almighty God had chosen them to eternal life also, to be a part of his church truimphant in heaven, as well as of his church militant upon earth; the preaching of the gospel having met with such visible success amongst them. It is our unquestionable duty, and we learn it from St. Paul’s example, in charity to number them amongst God’s chosen, in whom we see, as much as man may see, the fruits and signs of God’s election.

Observe, 2. The ground which St. Paul had to build his confidence upon, that the Thessalonians were a people chosen of God, and that was rational evidence, knowing your election of God; for our gospel came to you not in word only, but in power.

Where note, the piety and prudence of St. Paul’s charity, it was not weakly grounded or credulous, but guided by reasonable evidence; Charity hopeth all things, that is, all things that it hath good ground to hope, but nothing more than what probable evidence may induce it to hope. St. Paul, when he saw the apostasy of Hymenaeus and Alexander into error and vice, without censoriousness and uncharitableness, pronounces that they had made shipwreck of the faith, 1Ti 1:2 . For he had sufficient reason to believe, there could be no faith where there was no holiness. There are a generation of men amongst us, who brand the ministers of God with censoriousness, and rash judging the present state of men, though they judge by their lives and actions; they would have us hope well concerning them, against hope, and judge quite contrary to rational evidence; we must believe them to have faith, when they have no knowledge; that they are right penitents, and sorrowful for their sins, when they make a sport of sin; that their hearts are chaste, when their mouths foam out nothing but filthiness; but let them know, we dare not bring a curse upon ourselves, by calling good evil, and evil good; our charity though not causelessly susupicious, yet neither is it foolishly blind.

Observe, 3. The particular and special evidence which the apostle had of the Thessalonians election, and that was the great and gracious success of this ministry amongst them. Our gospel came – But how our gospel? Not as if he were the author of it, but the dispenser only; not our gospel by original revelation, but by ministerial despensation only.

But how did the gospel come amongst the Thessalonians?

Not in word only, sounding in the ear, or to gaze upon; but in power, that is, accompanied then with the power of miracles, now with a convincing, terrifying, humbling, renewing, and reforming power.

It follows, and in the Holy Ghost; that is, the preaching of the word was at that time attended, as with a mighty power of miracles, so with an extraordinary effusion and pouring out the Holy Ghost upon them that heard it, prevailing upon them to embrace it, and to submit themselves unto it. With this miraculous power of the Holy Ghost was the preaching of the word accompanied then, with an enlightening, quickening, regenerating, and sanctifying power now; the ministry of the word is the great instrument in the hand of the Spirit, for the conversion of sinners, for the edification of saints, and for the salvation of both.

Again, the apostle’s ministration came unto them in much assurance, that is, with a full conviction of the truth of his doctrine; and to him, it was a full persuasion, yea, a firm assurance, that God had chosen them to be a church and special people to himself.

And lastly, as to his own conduct and conversation amongst them, he appeals to them, and to their own knowledge, whether it was not answerable to the doctrine delivered by him; Ye know what manner of men we were amongst you for your sake.

Happy is it when the pious and prudent conversation of a minister amongst his people, is, and has been such, that upon a fit occasion, he can and dare appeal to God and them as witnesses and observers of it; Ye know what we were among you: ye are witnesses, and God also, how holily, and justly, and unblameably we behaved ourselves among you, 1Th 2:10.

An heterodox conversation will carry an orthodox preacher to hell; there is a preaching life, as well as a preaching doctrine; if religion be taught by the first, and irreligion by the latter, we sadly disappoint the end of what is spoken; though, like a cracked bell, we may be instrumental to ring others to heaven, yet for ourselves there is no remedy, but to the fire we must go, either for our refining, or for our condemnation. The throne and the pulpit, above all places, call for holiness; the prince and the preacher, above all persons, are most accountable to God for their example; Ye know what manner of men we were among you.

Fuente: Expository Notes with Practical Observations on the New Testament

knowing, brethren beloved of God, your election,

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Verse 4

Knowing–your election; having abundant evidence of it by the proofs mentioned above.

Fuente: Abbott’s Illustrated New Testament

1:4 Knowing, brethren beloved, your {a} election of God.

(a) Literally, “that your election is of God”.

Fuente: Geneva Bible Notes

2. Specific reasons 1:4-10

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Paul’s favorite appellation for the Thessalonians was "brothers." He used it 15 times in this epistle and seven times in 2 Thessalonians. It emphasizes the equality of Christians in the family of God, Jews and Gentiles alike, and it reveals Paul’s strong affection for his Thessalonian converts.

"The phrase beloved by God was a phrase which the Jews applied only to supremely great men like Moses and Solomon, and to the nation of Israel itself. Now the greatest privilege of the greatest men of God’s chosen people has been extended to the humblest of the Gentiles." [Note: Barclay, p. 218.]

Paul thanked God for choosing the Thessalonian believers for salvation. There are three participial clauses that modify the main verb eucharistoumen ("we give thanks," 1Th 1:2). 1Th 1:2 b gives the manner of giving thanks, 1Th 1:3 the occasion, and 1Th 1:4 the ultimate cause. Their response to the gospel proved God’s choice of them. Paul had not persuaded them by clever oratory, but the power (Gr. dynamei, dative case) of God through the Holy Spirit’s convicting work had brought them to faith in Christ (cf. Rom 1:16). This Greek word stresses inward power that possessed the missionaries, not necessarily that supernatural manifestations accompanied their preaching, which dynameis ("miracles," 1Co 12:10; Gal 3:5) would have emphasized.

"The spiritual power and conviction with which the message was received matched the spiritual power and conviction with which it was delivered." [Note: Bruce, p. 15.]

The lives of the preachers who had behaved consistently with what they taught in Thessalonica had backed up their message.

"Conviction is invisible without action. Paul’s conviction as well as that of the Thessalonians (seen in their respective actions) testified to the genuine relationship that each had with the God who chose them . . ." [Note: Martin, p. 59.]

 

"Persons in both the religious and philosophical communities of the first century felt that the only teachers worth a moment’s attention were those who taught with their lives as well as with their words." [Note: Ibid. Cf. A. J. Malherbe, Moral Exhortation, A Greco-Roman Sourcebook, pp. 34-40.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)