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1Th_1:9. Αὐτοί ] not: sponte, αὐτομαθῶς , of themselves (Pelt), but emphatically opposed to the preceding ἡμᾶς : not we, nay they themselves, that is, according to the well-known constructio ad sensum (comp. Gal_2:2): οἱ ἐν τῇ Μακεδονίᾳ καὶ ἐν τῇ Ἀχαΐᾳ καὶ ἐν παντὶ τόπῳ . See Bernhardy, Syntax, p. 288; Winer, p. 137 [E. T. 181]. Beza erroneously (though undecidedly) refers αὐτοί to πάντες οἱ πιστεύοντες (1Th_1:7).
περὶ ἡμῶν ] is not equivalent to ὑπὲρ ἡμῶν , in our stead (Koppe), but means: concerning us, de nobis; and, indeed, περὶ ἡμῶν is the general introductory object of ἀπαγγέλλουσιν , which is afterwards more definitely expressed by ὁποίαν κ . τ . λ .
ἡμῶν , however, refers not only to the apostle and his assistants, but also to the Thessalonians, because otherwise καὶ πῶς ἐπεστρέψατε in relation to ἡμῶν would be inappropriate. This twofold nature of the subject may be already contained in ἡ πίστις ὑμῶν ἡ πρὸς τὸν Θεόν (1Th_1:8); as, on the one hand, the producing of πίστις by the labours of the apostle is expressed, and, on the other hand, its acceptance on the part of the Thessalonians.
ὁποίαν εἴσοδον ἔσχομεν πρὸς ὑμᾶς ] what sort of entrance we had to you, namely, with the preaching of the gospel, i.e. (comp. 1Th_1:5) with what power and fulness of the Holy Spirit, with what inward conviction and contempt of external dangers (Chrysostom, Oecumenius, Theophylact erroneously limit ὁποίαν to danger), we preached the gospel to you. Most understand ὁποίαν εἴσοδον (led astray by the German Eingang) of the friendly reception, which Paul and his companions found among the Thessalonians (indeed, according to Pelt, εἴσοδος in itself without ὁποία denotes facilem aditum); and accordingly some (Schott, Hofmann) think of the eager reception of the gospel, or of its entrance into the hearts of the Thessalonians (Olshausen). The first view is against linguistic usage, as εἴσοδον ἔχειν πρός τινα can only have an active sense, can only denote the coming to one, the entrance (comp. 1Th_2:1); as also in the classics εἴσοδος is particularly used of the entrance of the chorus into the orchestra (comp. Passow on the word). The latter view is against the context, as in πῶς ἐπεστρέψατε κ . τ . λ . the effect of the apostle’s preaching is first referred to.
πῶς ] how, that is, how joyfully and energetically.
ἐπιστρέφειν ] to turn from the false way to the true.
πρὸς τὸν Θεόν ] to be converted to God: a well-known biblical figure. It can also denote to return to God; for although this is spoken of those who once were Gentiles, yet their idolatry was only an apostasy from God (comp. Rom_1:19 ff.).
δουλεύειν ] the infinitive of design. See Winer, p. 298 [E. T. 408].
Θεῷ ζῶντι ] the living God (comp. àÁìÉäÄéí çÇé , 2Ki_19:4; 2Ki_19:16, and Act_14:15), in contrast to dead idols (Hab_2:19).
ἀληθινός ] true, real (comp. àÁìÉäÄéí àÆîÆú , 2Ch_15:3; Joh_17:3; 1Jn_5:20), in contrast to idols, which are vain and unreal. The design intended by δουλεύειν Θεῷ ζῶντι καὶ ἀληθινῷ contains as yet nothing specifically Christian; it is rather δουλεία consecrated to the living and true God, common to Christians and Jews. The specific Christian mark, that which distinguishes Christians also from Jews, is added in what immediately follows.