FOR OUR GOSPEL DID NOT COME TO YOU IN WORD ONLY: hoti to euaggelion hemon ouk egenethe (3SAPI) eis humas en logo monon: (Is 55:11; Ro 2:16; 2Co 4:3; Gal 1:8-12; 2:2; 2 Th 2:14; 2 Ti 2:8)

inasmuch as our message of good news came to you not only in the form of discourse (Wuest)

We know this because the Good News we brought came to you not only with words (GWT) 

For (because) (ask yourself "what does for explain?") in this case explains to a certain extent the way they were "chosen". Without going into a detailed explanation, Paul emphasizes that there is an intimate relationship between the doctrine of the choosing ("election") and the gospel of Christ, the preached word and the ministry of the Holy Spirit. So Paul is setting forth the evidence or grounds for the assurance that they were elect, this causal (expressing or indicating cause) force has been indicated by such renderings as "because" (Young, NIV), "since" (Weymouth), and "for" (KJV, Darby, Montgomery, Moffatt, Phillips, RSV, NASB), explaining why the writers believed the readers were God's elect. The writers' assurance is intimately connected with the way "our gospel came" to the Thessalonians.

Gospel (2098)(euaggelion from eú = good + aggéllo = proclaim, tell) (Click in depth study of euaggelion) means good news, glad tidings, Saxon = gōd-spell = lit. "good tale, message". Euaggelion originally referred to a reward for good news and later became the good news itself. The word euaggelion was in just as common use in the first century as our words good news today. "Have you any good news for me today?" would have been a common question. In this secular use euaggelion described good news of any kind and prior to the writing of the New Testament, had no definite religious connotation in the ancient world until it was taken over by the "Cult of Caesar" which was the state religion and in which the emperor was worshipped as a god (see more discussion of this use below).

Gospel was adopted as a technical term for the Christian message which is succinctly stated by Paul in 1Cor 15:1-2, 3-4 and finds complete expression in the four Gospels and the epistle to the Romans. The writers of the New Testament adapted the term as God's message of salvation for lost sinners.

Euaggelion is found in several combination phrases, each describing the gospel like a multifaceted jewel in various terms from a different viewpoint (from the NASB, 1977):

"the gospel of the kingdom" (Mt 4:23)

"the gospel of Jesus Christ, the Son of God" (Mk 1:1) because it centers in Christ,

"the gospel of God" (Mk 1:14) because it originates with God and was not invented by man,

"the gospel of the kingdom of God" (Lu 16:16),

"the gospel of the grace of God" (Acts 20:24), 

"the gospel of His Son" (see note Romans 1:9),

"the gospel of Christ" (see note Romans 15:19),

"the gospel of the glory of Christ" (2Co 4:4),

"the gospel of your salvation" (sermon notes Eph 1:13),

"the gospel of peace" (sermon notes Eph 6:15-16),

"the gospel of our Lord Jesus" (2Th 1:8),

"the glorious gospel of the blessed God" (1Ti 1:11)

In Ro 16:25, 26 (see notes Ro 16:25; 16:26) Paul called it my Gospel indicating that  the special emphasis he gave the gospel in his ministry. For a rewarding study, hold your pointer over the blue references to popup the verse - then make a note of the truth you observe about the gospel. Even better click and read the reference in context to be sure your interpretation is accurate. And if you are desirous of an even more special blessing, take an afternoon to sit down and go through all 76 uses of euaggelion in context making a list of what you learn about the gospel. The Spirit of God will enlighten your heart and encourage your spirit in a very special way...and you'll want to share the "good news" with someone because it is so supernatural and so exciting.

Our gospel refers to the fact that it was committed to their trust and they were the preachers of the "gospel of God" (1Thes 2:2) and not another "gospel". The designation of their message as our gospel indicates their personal commitment to this message. There is no suggestion that the message originated with them or that it differed from that of the other gospel preachers. Rather it was a message they had personally accepted as a trust and were now proclaiming to others. The heart of that message is the offer of God's free salvation through faith in Christ Jesus.

The word gospel embodies the essential nature of the message as good news. Had Paul instead used the term kerugma ("proclamation"), the emphasis would have been that the message was something committed to them to be officially proclaimed or heralded to Others. Thus Paul's thought centers on the nature of the message itself rather than on the manner of its communication. Paul's emphasis on the gospel itself, not the messengers is further demonstrated when lie says "our gospel came to you," rather that "we came to you with (the gospel)." God's elective purpose was effected not so much by the messengers but by the message they brought.

F. F. Bruce adds that

the writers speak of our gospel in the sense that it has been entrusted to them to proclaim it, but its Author is God, Whose Spirit is active both in those who declare it and in those who receive it. By the accepted standards of secular wisdom the gospel had nothing to commend it to the pagans of Thessalonica and other Greek cities: the message of salvation through a crucified Savior was more likely to arouse derision than admiration. But the fact of its divine origin was demonstrated by its power to liberate those who believed it and make them new men and women.

Hiebert comments that

God works out His electing purposes through the preaching of the gospel. The way the missionaries were enabled to present the saving gospel at Thessalonica assured Paul that the Thessalonians were the subjects of God's efficacious grace. As John Trapp quaintly remarks', "A husbandman would not send his servant with his sickle to reap thistles and nettles only." Verse 5 presents the evidence from the side of the preachers. (Hiebert, D. Edmond: 1 & 2 Thessalonians)

Did not come is more literally "became, came to be." As it was presented to the hearers, that message revealed itself as a vital operative force working through the messengers. The gospel is indeed the power of God unto salvation (see note Romans 1:16).

Word only - This signifies these words were not merely a declaration of men and not empty rhetoric. Such speech, however eloquent and moving, would be ineffective in evoking faith from the hearers. As Paul emphasized to the Corinthians

my message and my preaching were not in persuasive (enticing, plausible rhetoric, the kind of oratory that was adapted to captivate and charm and which Greeks much esteemed) words of wisdom, but in demonstration of the Spirit and of power (operating on me and stirring in the minds of my hearers the most holy emotions and thus persuading them), that your faith should not rest on the wisdom of men, but on the power of God. (1Cor 2:4-5)

Paul adds later in the same epistle that

the kingdom of God does not consist in words but in power. (1Co 4:20)

Hiebert comments

How the gospel worked through the preachers is explicitly stated, both negatively and positively As a dynamic power it "came to you not simply with words." As the adverb "simply" (monon, "only") implies, the gospel certainly was made known to the Thessalonians through the instrumentality of human words. The Christian message cannot be transmitted through mere forms or rituals. It is an intelligent message that must be made known through well‑chosen and appropriate terminology. In making known to men His saving grace, God uses men, not angels, "recipients themselves of the same grace; who can give testimony with their lives as with their lips."" But the gospel is not transformingly communicated through mere words, however brilliant, eloquent, or imposing they may be. Mere rhetorical skill apart from the spiritual dynamic of the message can never achieve such a result. (Hiebert, D. Edmond: 1 & 2 Thessalonians)

Barnes adds that it

was not merely spoken; or was not merely heard. It produced a powerful effect on the heart and life. It was not a mere empty sound that produced no other effect than to entertain or amuse.

Vincent writes that...

The gospel did not appeal to them as mere eloquent and learned discourse.

BUT ALSO IN POWER: alla kai en dunamei: (Ps 10:2,3; Mk 16:20; Acts 11:21; 16:14; Ro 1:16; 15:18,19; 1 Co 1:24; 1 Co 2:4,5; 3:6; 2 Co 10:4,5; Ep 1:17-20; 2:4,5,10; 3:20; Php 2:13; Ja 1:16-18; 1 Pe 1:3)

but also in the sphere of power (Wuest)

but also in [its own inherent] power (Amp)

Paul uses a strongly contrasting but (alla) to emphasize the three positive features of the preaching. Words were used, but the message they conveyed came "also in power, in the Holy Spirit and with full conviction." Each successive term is needed to give the whole picture.

Power (1411) (dunamis) (Click in depth study of dunamis) refers to inherent power or power residing in something (in this case the spoken message) by virtue of its nature. Dunamis signifies that the words that Paul, Silvanus and Timothy spoke were not merely human words but were divinely energized. Paul reminded the Romans of this same truth writing that he was not ashamed

"of the gospel, for it is the power (dunamis) of God for salvation to everyone who believes, to the Jew first and also to the Greek." (see note Romans 1:16)

This great truth should encourage you to share this divinely powerful life-giving message, knowing that the effect does not depend on your eloquence, IQ, station in life, etc, but on the inherent power of God alone. 

Vincent writing on "in power" says this describes...

Power of spiritual persuasion and conviction: not power as displayed in miracles, at least not principally, although miraculous demonstrations may be included. Paul rarely alludes to his power of working miracles.

Hiebert agrees writing  that

Power does not mean that it came "with miraculous manifestations," for that would require the plural form of the noun. Paul's term neither requires nor expressly excludes the presence of special miracles during the ministry at Thessalonica. Paul seldom makes reference to the miracles that did accompany his ministry. (Hiebert, D. Edmond: 1 & 2 Thessalonians)

AND IN THE HOLY SPIRIT:  kai en pneumati hagio: (Jn 16:7-15; Acts 2:33; 10:44-46; 11:15-18; 1 Co 3:16; 12:7-11; 2 Co 6:6; Gal 3:2-5; 5:5,22,23; Titus 3:5,6; Heb 2:4; 1 Pe 1:12) 

Hiebert comments on the Holy Spirit Who is

named between the "power" and the "conviction," ...(and) was the agent Who empowered the message and worked the assurance in the messengers. The messengers worked in a Spirit‑wrought conviction and certainty as to the validity of their message and had unshaken confidence in its ultimate triumph. Denny points out that "'much assurance' is the counterpart of misgiving or doubt.... Doubt paralyses; God cannot work through a man in whose soul there are misgivings about the truth. (Hiebert, D. Edmond: 1 & 2 Thessalonians)

AND WITH FULL CONVICTION: kai (en) plerophoria polle: (Col 2:2; Heb 2:3; 6:11,18,19; 10:22; 2Pe 1:10,19)

and in much certainty and assurance (Wuest)

with great conviction and absolute certainty [on our part]. (Amp) 

Full conviction (4136) (much assurance, deep conviction) (plerophoria from pleres = full+ phero = bear or carry) is literally "complete carrying" and here indicates entire confidence or full assurance, indicating that one has a stronger assurance than the sense conveyed by the word "certainty" by itself. There is not a consensus as to who the "full conviction" refers to. 

The excellent expositor Hiebert favors this as a reference to the conviction of the speakers, stating that

Some interpreters insist the mentioned assurance must be taken to refer to the experience of the Thessalonians rather than the missionaries... No one questions that the Thessalonians had assurance concerning the gospel they accepted; yet the context seems clearly to indicate that the primary reference is to the missionaries. Paul is speaking about the way the missionaries came to know the election of the Thessalonians; the reference is still to the character of the message rather than to its reception. Thus viewed, v 5 describes the preaching and v 6 the reception of tile gospel at Thessalonica. (Hiebert, D. Edmond: 1 & 2 Thessalonians)

F F Bruce on the other hand favors that the "full conviction" is that which the Holy Spirit produces in the receptive hearer and adds that specifically

The reference is to the Thessalonians' deep inward persuasion of the truth of the gospel, a token of the Holy Spirit's work in their hearts, more impressive and more lasting than the persuasion produced by spectacular or miraculous signs. Such signs there no doubt were in the earliest stages of their new life, as there were in other Pauline churches (cf. Gal 3:5), but it is not to them that appeal is made here.

We see this same divided consensus in the translation themselves for several versions translate it in a way that suggests that the primary reference is to the Thessalonians --NLT paraphrases it

the Holy Spirit gave you full assurance that what we said was true.

On the other hand the Amplified translates

with great conviction and absolute certainty [on our part].

Now if full conviction refers to the missionaries, what were Paul, Silvanus and Timothy absolutely certain of? Vincent says there was an

assured persuasion of the preacher that the message was divine.

JUST AS YOU KNOW WHAT KIND OF MEN WE PROVED TO BE AMONG YOU FOR YOUR SAKE: kathos oidate (2PRAI) oioi egenethemen (1PAPI) (en) humin di humas: (2:1-11; Acts 20:18,19,33-35; 1 Co 2:2-5; 4:9-13; 10:33; 2 Co 4:1,2; 2 Co 6:3-10; Php 4:9; 2Th 3:7-9; 1Ti 4:12-16; 1Pe 5:3) (1Co 9:19-23; 2Ti 2:10)

even as you know positively what sort of men we showed ourselves to be among you for your sakes (Wuest)

You for your part know what kind of persons we were amonge you for your sakes" (WBC)

In the same way you know what kind of people we were while we were with you and the good things we did for you" (GWT)

surely you recall the character we displayed when we came among you to help you" (NET)

And you know that the way we lived among you was further proof of the truth of our message" (NLT)

You know (1492) (oida) is in the perfect tense signifying the permanence of the Thessalonians' knowledge of the character and conduct of Paul, Silvanus and Timothy.  As noted earlier the verb oida intimates that this knowledge came not by revelation, nor by intuition, but from observation. Paul gives more detail on his character and conduct in the next chapter (1Th 2:3-12)

Constable notes that...

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. (Notes)

When the gospel was brought to the Thessalonians who had never heard it before, it was vital that they see Christianity in action. Where better to witness it, then in the conduct of those who brought it? Does the conduct of your life match the testimony of your lips to those around you who need to not only hear the good news but also to see it lived out in real life?

Hiebert adds that the Thessalonians were to

recall not only the distinctive message preached to them but also the missionaries' conduct and character while among them. When the missionaries first arrived at Thessalonica there was nothing strikingly different about them to distinguish them from other teachers of the day. But their stay at Thessalonica soon made clear not only the distinctness of their message but also the basic distinctness of their conduct and character as preachers of the gospel of Christ. The missionaries well knew that "a message designed to change its hearers' lives would lack all effectiveness if the preachers' conduct was manifestly inconsistent with it." They were fully aware that the gospel message they proclaimed could not truly be separated from the character of the messengers. As Auberlen remarks, "The whole man preached."', The messengers' characters provided no occasion to cast doubt on the message they delivered (See notes on 1Thessalonians 2:3; 2:4; 2:5;2:6; 2:10). (Hiebert, D. Edmond: 1 & 2 Thessalonians) (Bolding added)

You are writing a Gospel,
A chapter each day,
By the deeds that you do
And the words that you say.

Men read what you write,
Whether faithful or true:
Just what is the Gospel
According to you?
                        --- Author unknown

For your sake Their activities among the Thessalonians were carried out "for your sake." This showed the missionaries' motives they worked to give rather than to get. Their unselfish service had given the Thessalonians a worthy example.  They not only preached the gospel, but lived a consistent life. The preacher's lives were consistent with what they taught in Thessalonica and thus had backed up their message. Are you a preacher or teacher of the Holy Word? If so, does you behavior genuinely "preach" the message of the gospel? The best sermon is a holy life!

MacArthur sums this verse up nicely commenting that...

The quality of the message was confirmed by the character of the lives of the preachers. Paul's exemplary life served as an open book for all men to read, establishing the credibility of the power and grace of God essential to making the message of redemption believable to sinners. (MacArthur, J. J. The MacArthur Study Bible. Nashville: Word Pub)

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1 Thessalonians 1:5 - Our Daily Bread - The Power of God's Word- First-century believers communicated the gospel verbally while it was being put into written form. In each generation since, believers have taken the truths of the Word of God with them as they moved about, proclaiming them openly in church services and whispering them in secret. Christianity has taken root and grown strong because God's Word has brought salvation and hope to people of every station in life. The written Word of the living God was given to all mankind, and its impact on our world is immeasurable.

American clergyman and author Henry van Dyke expressed the broad influence of the Book of books in this way: "Born in the East and clothed in oriental form and imagery, the Bible walks the ways of all the world with familiar feet and enters land after land to find its own everywhere. It has learned to speak in hundreds of languages to the heart of man. It comes into the palace of the monarch to tell him that he is a servant to the Most High, and into the cottage to assure the peasant that he is a child of God."

Kings and peasants have read the Bible and believed, nations have been altered, and cultures have improved because of its message. The Bible makes a difference wherever it goes, and it makes a difference in our lives when we read it, meditate upon its truth, and apply it to our lives. The Book for everyone has a special message for each of us.—DCE

Greek: kai humeis mimetai hemon egenethete (2PAPI)