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1Th_1:6 contains the other side of the proof for the ἐκλογή of the Thessalonians, namely, their receptivity for the preaching of the gospel demonstrated by facts. 1Th_1:6 may either be separated by a point from the preceding (then the proof of 1Th_1:6, in relation to 1Th_1:4, lies only in thought, without being actually expressed), or it may be made to depend on ὅτι in 1Th_1:5 (provided this be translated by for, as it ought). In this latter case καθὼς οἴδατε … διʼ ὑμᾶς , 1Th_1:5, is a parenthesis. This latter view is to be preferred, because 1Th_1:5-6 appear more evidently to be internally connected, and, accordingly, the twofold division of the argument, adduced for the ἐκλογή of the readers, is more clearly brought forward.
μιμηταί ] See 1Co_4:16; 1Co_11:1; Php_3:17; Eph_5:1; Gal_4:12.
ἐγενήθητε denotes here also the having become as a having been made, i.e. effected by the agency of God.
καὶ τοῦ κυρίου is for the sake of climax. Erroneously Bullinger: Veluti correctione subjecta addit: et domini. Eatenus enim apostolorum imitatores esse debemus, quatenus illi Christi imitatores sunt.
The Thessalonians became imitators of the apostle and of Christ, not in δύναμις , in πνεῦμα ἅγιον , and in πληροφορία , as Koppe thinks; but because they received the evangelical preaching ( τὸν λόγον , comp. Gal_6:6, equivalent to κήρυγμα ), allowed it an entrance among them, in much affliction, with joy of the Holy Ghost, i.e. not merely that they received the λόγος (here the tertium comparationis would be wanting), but that they received it ἐν θλίψει πολλῇ μετὰ χαρᾶς πνεύμ . ἁγίου .
δεξάμενοι τὸν λόγον ] The reception of the gospel corresponds to its announcement brought to the readers (1Th_1:5), whilst μίμησις is explained by ἐν θλίψει … ἁγίου . The chief emphasis is on the concluding words: μετὰ χαρᾶς πνεύματος ἁγίου , containing in themselves the proper tertium comparationis between Christ and the apostle on the one hand, and the Thessalonians on the other; but ἐν θλίψει πολλῇ is placed first to strengthen it, and for the sake of contrast, inasmuch as δέχεσθαι τὸν λόγον μετὰ χαρᾶς πν . ἁγ . is something high and sublime, but it is something far higher and more sublime when this joy is neither disturbed nor weakened by the trials and sufferings which have been brought upon believers on account of their faith in Christ.
ἐν θλίψει πολλῇ ] Erroneously Clericus: Subintelligendum ὄντα , quum acceperitis verbum, quod erat in afflictione multa, h. e. cujus praecones graviter affligebantur. The θλίψις of the Thessalonians had already begun during the presence of the apostle among them (Act_17:6 ff.), but after his expulsion it had greatly increased (1Th_2:14, 1Th_3:2-3; 1Th_3:5). The apostle has in view both the commencement and the continuance of the persecution (comp. 1Th_1:7, and the adjective πολλῇ attached to θλίψει ), against which δεξάμενοι is no objection, as the two points of time are united as the spring-time of the Christian church.
χαρὰ πνεύματος ἁγίου ] is not joy in the Holy Ghost, but a joy or joyfulness which proceeds from the Holy Ghost, is produced by Him (comp. Rom_14:17; Gal_5:22; Act_5:41). In reality, it is not to be distinguished from χαίρειν ἐν κυρίῳ (see Meyer on Php_3:1).