Introduction

Example of the Thessalonians

1:1 Paul and Sylvanus and Timothy to the church of the Thessalonians: in God the Father and in the Lord Jesus Christ. [n. 3] Grace be to you, and peace. [n. 6]

1:2 We give thanks to God always for you all: making a remembrance of you in our prayers without ceasing, [n. 7]

1:3 Being mindful of the work of your faith and labor and charity: and of the enduring of the hope of our Lord Jesus Christ before God and our Father. [n. 10]

1:4 Knowing, brethren, beloved of God, your election: [n. 11]

1:5 For our Gospel has not been unto you in word only, but in power also: and in the Holy Spirit and in much fullness, as you know what manner of men we have been among you for your sakes. [n. 13]

1:6 And you became followers of us and of the Lord: receiving the word in much tribulation, with joy of the Holy Spirit: [n. 15]

1:7 So that you were made a pattern to all who believe in Macedonia and in Achaia. [n. 17]

1:8 For from you was spread abroad the word of the Lord not only in Macedonia and in Achaia but also in every place: your faith which is towards God, is gone forth, so that we do not need to speak anything. [n. 19]

1:9 For they themselves relate of us, what manner of entering in we had unto you: and how you turned to God from idols to serve the living and true God. [n. 20]

1:10 And to wait for his Son from heaven (whom he raised up from the dead), Jesus, who has delivered us from the wrath to come. [n. 22]

3. The Apostle wishes to strengthen the Church in the face of tribulations.

First, in the face of present tribulations, and Paul does this in the first letter to the Thessalonians.

Second, Paul warns against tribulations to come in the time of the antichrist, and he does this in the second letter to the Thessalonians.

The first letter is divided into the greeting and the message, which begins at the words, at we give thanks to God always for you all.

First, Paul mentions the people who send the greeting;

second, the Church which is greeted;

third, his hope for blessings.

4. It should be noted that since we are all equal if we do not fail in our duties, the Apostle, in writing to these good people, does not mention his title, but supplies only his humble name which is Paul. And innumerable riches through her hands (Wis 7:11). He also adds the names of two persons who preached to them with him: Silvanus, who is Sylas, and Timothy, whom he circumcised (Acts 16:3).

5. Paul greets the church, which is the assembly of believers, in God the Father and in the Lord Jesus Christ, that is, in the faith of the Trinity and of the divinity and humanity of Christ, because our beatitude will consist in knowing them.

He mentions only the person of the Father and the incarnate Son, in which two is understood the Holy Spirit, who is the bond between the Father and the Son.

6. The blessings he asks are grace, which is the source of all good things: but by the grace of God I am what I am (1 Cor 15:10); and peace, which is our end: for there is peace when desire is totally at rest.

7. Then when Paul says, we give thanks, he begins the letter’s message:

first, he commends them for their past perseverance;

second, he urges them to act well even in the future, in chapter four, at for the rest (1 Thess 4:1).

In addition, Paul first gives thanks in general for their blessings;

second, he remarks upon their blessings in particular matters, at knowing, brethren.

In treating the first point he does two things.

First, he offers thanksgiving;

second, he indicates the reason for the thanksgiving, at being mindful.

Again, Paul first gives thanks for them;

second, Paul prays for them, at making a remembrance.

8. In treating the first point, Paul mentions three things that ought to be present in thanksgiving. First, thanksgiving should be directed to God: we give thanks to God. He bestows favor and honor (Ps 84:11). Every good endowment and every perfect gift is from above, coming down from the Father of lights (Jas 1:17).

Thanksgiving should be unceasing; so Paul says, always.

It should also be universal, so Paul says, for you all; and later Paul adds, in all things give thanks (1 Thess 5:18).

9. Then he prays for them saying: making a remembrance of you in our prayers without ceasing; as if saying: whenever I pray I am mindful of you: without ceasing I mention you always in my prayers (Rom 1:9).

10. Then when he says, being mindful of the work of your faith, Paul mentions the blessings for which he offers thanks, that is, faith, hope, and charity: so faith, hope, love abide, these three (1 Cor 13:13). First, he mentions faith because it is an essential condition for obtaining the things to be hoped for (Heb 11:1), a means of revelation not based on appearances: for whoever would draw near to God must believe that he exists and that he rewards those who seek him (Heb 11:6).

This, however, is not sufficient unless the person practices good works and makes an effort; so Paul says, the work of your faith and labor. Faith apart from works is dead (Jas 2:26).

The person who gives up while laboring for Christ is worth nothing: they believe for a while and in time of temptation fall away (Luke 8:13). Paul uses the words, work and labor, implying that he is mindful of their active and struggling faith.

Paul also gives thanks for the love in which they abounded. Later, he says: but as touching the charity of brotherhood, we have no need to write to you: for you yourselves have learned of God to love one another (1 Thess 4:9).

Then he gives thanks for their hope, which enables them to endure sufferings patiently: rejoice in your hope, be patient in tribulation (Rom 12:12). In addition, Paul gives thanks for the enduring of their hope: you have heard of the steadfastness of Job (Jas 5:11). Finally, Paul gives thanks for the hope of our Lord, that is, the hope we have in Christ, or the hope Christ gave to us: we have been born anew to a living hope through the resurrection of Jesus Christ from the dead (1 Pet 1:3). This hope is, before God, not before the eyes of men; beware of practicing your piety before men in order to be seen by them (Matt 6:1). We have this as a sure and steadfast anchor of the soul (Heb 6:19). For hope in the old dispensation did not lead to God.

11. Then when Paul says, knowing, brethren, he recalls their blessings in particular matters.

First, he congratulates them for having received the Gospel devoutly and willingly in spite of tribulations;

second, Paul congratulates them because they did not fall away from the Gospel in time of trial, in chapter two, at for you yourselves know (1 Thess 2:1).

Again, the first part is divided into two.

First, Paul points out the kind of preaching that had been given to them;

second, he points out how this preaching was received by them, at and you became followers.

In treating the first point Paul does three things.

First, he tells what he knew about them;

second, he indicates the manner of his preaching, at for our Gospel;

third, he remarks upon what they knew about the Apostle, at as you know.

12. So Paul says, brethren, beloved of God, not only generally, insofar as God gives existence to all of nature, but specifically, insofar as you are each called to an eternal reward: Jacob have I loved, yet Esau have I hated (Mal 1:2-3). All those consecrated to him were in his hand (Deut 33:3). Your election, as if implying: I am certain that you are among the elect, although you did not merit this election; rather you are freely chosen by God. And I know this because God granted me abundant evidence of this in preaching, that is, that those to whom I preach are chosen by God, for God gives them the grace to listen profitably to the word preached to them; or else, God gives me the grace to preach rewardingly to them. What is said in Ezekiel would seem to contradict this: and I will make your tongue cleave to the roof of your mouth, so that you shall be dumb (Ezek 3:26).

13. To counter this Paul first calls to mind how powerfully he preached to them; second, he calls upon their own witness, at as you know.

Powerfully, because he came not in loftiness of speech, but in power: and my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and power (1 Cor 2:4). For the kingdom of God does not consist in talk but in power (1 Cor 4:20).

Now this may have reference either to the authentication of his preaching or to the manner of his preaching. If it is the first alternative, then Paul’s preaching to them was authenticated not by arguments but by the power of signs, and so it is said: the Lord worked with them and confirmed the message by the signs that attended it (Mark 16:20); and by the giving of the Holy Spirit; so Paul says, and in the Holy Spirit. While Peter was still saying this, the Holy Spirit fell on all who heard the word (Acts 10:44). While God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit (Heb 2:4). And in much fullness. Paul adds this so that they would not believe that they received less than the Jews, indicating that the Holy Spirit does not discriminate among persons; but that the preaching was in the same fullness among them as among the Jews: and they were all filled with the Holy Spirit (Acts 2:4).

But if it is the second alternative, then in power seems to mean showing you a virtuous life. Jesus began to do and teach (Acts 1:1). And in the Holy Spirit who brings things to mind; for it is not you who speak but the Spirit of your Father speaking through you (Matt 10:20). And in much fullness, because I have instructed you in everything necessary for the faith.

14. And he appeals to their testimony on this point when he says: as you know what manner of men we have been among you, that is, what kind of gifts and powers we have exhibited among you: I hope it is known also to your conscience (2 Cor 5:11).

15. Then when he says, and you became followers of us, he shows how creditably they received his preaching and did not fall away in time of trial.

First, Paul shows their excellence in that they have imitated others;

second, because they made themselves an example to others, at so that you were made.

16. In treating the first point Paul does two things. First, he shows whom they have imitated; second, he shows in what things they have imitated them, at receiving.

In treating the first point, Paul says that they have imitated the ones they should, namely, their prelates; so he says: you became followers of us and of the Lord; brethren, join in imitating me (Phil 3:17);

that is, you imitated me not in my human failings but in those points in which I have imitated Christ: be imitators of me as I also am of Christ (1 Cor 4:16), that is, as I have imitated Christ by patience in the midst of suffering. If any man would come after me, let him deny himself and take up his cross and follow me (Matt 16:24). Christ also suffered for you, leaving you an example, that you should follow in his steps (1 Pet 2:21). Therefore, Paul says, in much tribulation, with joy, that is, although a considerable amount of tribulation threatened you because of the Gospel, nevertheless you have accepted that with joy: count it all joy, my brethren, when you meet various trials, for you know that the testing of your faith produces steadfastness (Jas 1:2). Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name of Jesus (Acts 5:41).

With joy, Paul says, of the Holy Spirit, who is the love of God, and who imbues joy in those who suffer for Christ because they love him: if a man offered for love all the wealth of his house, it would be utterly scorned (Song 8:7).

17. And you are our imitators to such an extent that you can be imitated by others; therefore he says: so that you were made a pattern to all who believe in Macedonia and in Achaia.

In making this point, Paul does three things.

First, he shows that they can be imitated;

second, he shows how their fame has spread, at for from you was spread;

third, Paul shows how they were praised by all peoples, at for they themselves relate.

18. So Paul says: you have imitated us so perfectly that you were made a pattern, that is, an example of life not only in your own surroundings, but in other places as well: let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven (Matt 5:16).

19. You became an example to all believers to whom your faith has become known. Your goodness was added to this, for from you was spread abroad the word of the Lord, that is, the Lord has been preached; in other words, your fame was diffused not only in Macedonia and in Achaia, who are your neighbors, but your faith which is towards God, is gone forth, that is, a faith which God accepts, which joins you to God, and which is edifying everywhere: your faith is proclaimed in all the world (Rom 1:8). And proof exists for all this, so that we do not need to speak anything. It is the practice of a good preacher to use as an example the blessings coming to others: your zeal has stirred up most of them (2 Cor 9:2).

20. Then when Paul says, for they themselves relate, he remarks on the praise which they had received from others, because, they themselves relate of us, what manner of entering in we had unto you. Give her of the fruit of her hands, and let her works praise her in the gates (Prov 31:31). Those who commend you praise my preaching and your conversion. They themselves relate of us, what manner of entering in we had unto you, since our entry was visited with great difficulty and genuine tribulations; but they also praise your conversion.

21. Finally, Paul makes known how, from whom, and to what they have been converted.

In regard to the first point Paul says: and how you turned to God, that is, how readily and completely. Return to me with all your heart (Joel 2:12). Do not delay to turn to the Lord, nor postpone it from day to day (Sir 5:7).

In regard to the second point, Paul says, from idols: you know that when you were heathens, you were led astray to dumb idols (1 Cor 12:2).

In regard to the third point he says, to serve the living and true God by the practice of adoration, not of creatures, but of God, which is in contrast with what is said: they worshipped and served the creature rather than the Creator, who is blessed forever (Rom 1:25). And Paul says, living, in order to exclude the cult of idolatry, because the idolators worshipped certain dead people whose souls they regarded as deified, such as Romulus and Hercules. And so Paul insists on living. As I live forever (Deut 32:40). Also, since the Platonists considered some separate substances to be gods by participation, he says true, meaning, not by participation in the divine nature.

22. Since those who serve him deserve a reward, and because this is the case with the Thessalonians, it remains for them to expect a reward; so Paul says to them, and to wait for his Son, that is, the Son of God, descending from heaven. Be like men who are waiting for their master to come home from the marriage feast (Luke 12:36). Blessed are all those who wait for him (Isa 30:18). These, however, are the men who girded their loins.

We, however, are waiting for two things: first, for the resurrection, in order that we may clearly conform to Christ; hence Paul says: whom he raised up from the dead. He who raised Christ Jesus from the dead will give life to your mortal bodies (Rom 8:11). Who will change our lowly body to be like his glorious body (Phil 3:21).

Second, we are waiting to be freed from the punishment which awaits the guilty. For we shall be freed by Christ from sin, the cause of punishment. So Paul says: Jesus, who has delivered us from the wrath to come. Hide us from the face of him who is seated on the throne, and from the wrath of the Lamb (Rev 6:16). No one can free us from this wrath but Christ: who warned you to flee from the wrath to come? (Matt 3:7).

Faith of the Thessalonians

Paul’s toil for the Gospel

2:1 For you yourselves know, brethren, that our entrance in unto you was not in vain: [n. 23]

2:2 But having suffered many things before and having been shamefully treated, (as you know) at Philippi, we had confidence in our God, to speak unto you the Gospel of God in much carefulness. [n. 25]

2:3 For our exhortation was not of error, nor of uncleanness, nor in deceit. [n. 26]

2:4 But as we were approved by God that the Gospel should be committed to us: even so we speak, not as pleasing men, but God, who proves our hearts. [n. 28]

2:5 For neither have we used at any time the speech of flattery, as you know: nor taken an occasion of covetousness (God is witness): [n. 31]

2:6 Nor have we sought glory from men, neither from you, nor from others. [n. 32]

2:7 Whereas we might have been burdensome to you, as the apostles of Christ: but we became little ones in the midst of you, as if a nurse should cherish her children: [n. 33]

2:8 So desirous of you, we would gladly impart unto you not only the Gospel of God but also our own souls: because you had become most dear unto us.

2:9 For you remember, brethren, our labor and toil: working night and day, lest we should be chargeable to any of you, we preached among you the Gospel of God. [n. 35]

2:10 You are witnesses, and God also, how piously and justly and without blame we have been to you who have believed: [n. 36]

2:11 As you know in what manner, entreating and comforting you (as a father does his children), [n. 38]

2:12 We testified to every one of you that you would walk worthy of God, who has called you unto his kingdom and glory.

23. Before, Paul commended the Thessalonians for having received God’s word amid tribulations; now he praises them because they did not fall away as a result of difficulties;

in mentioning this he does three things.

First, he recalls their troubles;

second, Paul points out the kind of remedy he applied to them, in chapter three, at for which cause (1 Thess 3:1);

third, the reason for the praise is given, at because now we live (1 Thess 3:8).

Paul said before that everybody talks about them and about the role of the Apostle in their conversion. So Paul

first treats of his visit;

second, of their conversion, at and we also thank.

In treating the first point Paul does three things.

First, he recalls the perseverance which he had maintained before he came to them;

second, he recalls the sound character of the doctrine with which he converted them, at for our exhortation;

third, he recalls the genuine quality of his dialogue with the converts, at you are witnesses.

Again, Paul divides the first point into two parts. First, he mentions the hardships which he had endured before he came to them;

second, how he did not lose his confidence as a result of these hardships, at we had confidence.

24. He remarks then: I say that other believers are telling of our visit to you, which you are familiar with, for it was not in vain, in the sense of not worry-free, but rather arduous in the face of many hardships. Or perhaps, not in vain, in the sense of not inconsequential but rather rewarding: the earth was without form and void (Gen 1:2). Or not in vain, meaning not transitory but rather enduring. I did not run in vain or labor in vain (Phil 2:16).

But having suffered many things before, namely, bodily trials: good sense makes a man slow to anger (Prov 19:11): vigorous and sturdy shall they be, declaring how just is the Lord (Ps 92:15). In addition to this, Paul suffered spiritual trials, having been shamefully treated at Philippi, where he endured insults because of the cure of the possessed woman. This city was in Macedonia.

25. In spite of all this his confidence in his preaching was not diminished: God is my salvation; I will trust, and will not be afraid (Isa 12:2); rather it proved itself in preaching unto you the Gospel of God in much carefulness for your conversion: he who presides, gives aid with zeal, with carefulness (Rom 12:8). And, apart from other things, there is the daily pressure upon me of my anxiety for all the churches (2 Cor 11:28).

26. Then when he says: for our exhortation, he shows the sound character of his preaching;

and in showing this, Paul does two things.

First, he exhibits the sound character of his doctrine;

second, he explains certain matters he had remarked upon, at not as pleasing men.

In treating the first point, Paul does two things.

First, he rules out the possibility of error in the doctrine;

second, he imputes integrity to his doctrine, at but as we were approved.

27. A doctrine, however, may become corrupt either because of the matter taught or because of the teacher’s intention.

In relation to the first point, a doctrine may be corrupted in two ways: through error, for example, to teach that salvation is through Christ according to the law: evil men and imposters will go on from bad to worse, deceivers and deceived (2 Tim 3:13). So Paul remarks, for our exhortation was not, like that of some, of error. Or the corruption may occur through adulteration, as is the case with those saying that one should indulge in pleasures. This teaching is derived from a certain Nicolaus who permitted promiscuous marriages and even gave his wife to others. So Paul adds, nor of uncleanness: but I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess and is teaching and beguiling my servants to practice immorality and to eat food sacrificed to idols (Rev 2:20). Is there any wrong on my tongue? (Job 6:30).

Furthermore, his preaching is not in deceit as it is with some who, though speaking the truth, nevertheless have a false intention; for they do not will the development of their listeners nor the honor of God, but they desire their own honor; and against this Paul says: nor in deceit. Their tongue is a deadly arrow; it speaks deceitfully (Jer 9:8).

28. Thus his preaching is not tainted, but rather sound. But something is sound because it serves its nature. As a result, preaching is sound when someone teaches in that manner in which Christ taught; and so Paul says, but as we were approved, that is, in that manner and with that intention with which God chose and approved us for the preaching of the Gospel, so we speak. I had been entrusted with the Gospel to the uncircumcised, just as Peter had been entrusted with the Gospel to the circumcised (Gal 2:7). For he is a chosen instrument of mine to carry my name before the gentiles and kings and the sons of Israel (Acts 9:15).

29. Then when Paul says, not as pleasing men, he shows that his preaching is not meant to be deceptive.

First, by ruling out the manner in which it might appear to be misleading;

second, by making this point evident through a sign, at for neither have we used;

third, he shows the same thing by reason of a causal consideration, at nor taken an occasion.

30. In elaborating the first point Paul says: my preaching is not of such a nature that it is ultimately pleasing to men. God has scattered the bones of those who please men (Ps 52:6). If I were still pleasing men, I should not be a servant of Christ (Gal 1:10).

Sometimes, however, Paul and his companions sought to please men for the sake of God’s glory, so that their preaching might be more fruitful, as it is said: just as I try to please all men in everything I do, not seeking my own advantage, but that of many, that they may be saved (1 Cor 10:33). Not as pleasing men, but God, who proves our hearts: all the ways of a man are pure in his own eyes (Prov 16:2).

31. A sign of this, however, is that we did not employ flattery, that is, only speaking of pleasant things to them. Do not deceive with your lips (Prov 24:28). Prophesy not to us what is right; speak to us smooth things, prophesy illusions (Isa 30:10).

32. And Paul makes the same point with a causal analysis. For someone wishes to please men for two reasons, that is, for the sake of advantages, or for the sake of glory;

however, he excludes these from consideration here. He rules out the first possibility by saying: for neither have we used at any time the speech of flattery: we avoided not only any flattery, but every occasion of covetousness as well: supposing gain to be godliness (1 Tim 6:5). Every one is greedy for unjust gain (Jer 6:13).

Then he rules out the other possibility when he says, nor have we sought glory from men, neither from you, nor from others, by reason of our teaching; although we might have been pampered, accepted favors, and even been a burden to the Thessalonians, for they owed him attention and support. Thus Paul says, whereas we might have been burdensome to you, as the apostles of Christ. Paul terms it a demand because those preaching heretically to them sought to acquire favors from them beyond measure: it is you who have devoured the vineyard, the spoil of the poor is in your houses (Isa 3:14).

33. Then when Paul says, but we became little, he makes two points:

first, that he is not desirous of human glory;

second, that he does not wish to appear avaricious, at for you remember.

34. In handling the first point Paul does two things. First, he gives evidence of his humility; second, he shows his concern by a simile, at as if a nurse.

Paul makes the first point by saying that we became little ones in the midst of you, that is, humble. If they make you master of the feast, do not exalt yourself; be among them as one of them (Sir 32:1).

Then he employs the simile, saying, as if a nurse, who bends down to an infant and speaks to the stammering child, so that the child may learn to speak; the nurse even makes use of gestures: I have become all things to all men (1 Cor 9:22); as babes in Christ, I fed you with milk, not solid food (1 Cor 3:1). So desirous of you, we would gladly impart unto you not only the Gospel of God but also our own souls. The good shepherd lays down his life for the sheep (John 10:11). Because you had become most dear to us. I will most gladly spend and be spent for your souls (2 Cor 12:15).

35. Then when Paul says: for you remember, he proceeds in accordance with what he had said above, that is: we have not taken an occasion of covetousness, for we have asked nothing of you, but an effort, for you remember, brethren, our labor and toil. And some do indeed labor, but out of comfort seeking; but we do not labor in that manner, but rather with honest hard work. So Paul comments: our labor, not merely for the sake of discipline of the body, but with genuine toil. Therefore Paul adds, and toil. Some people work during the day, but we in reality work night and day. By this remark Paul wishes to protect them from the misleading people who were over-receptive and also from the lethargic people among them: and we labor, working with our own hands (1 Cor 4:12).

36. Then when Paul says, you are witnesses, he remarks on the orthodoxy of his discourse.

First, he speaks about the sanctifying influence it may have on a person’s life;

second, he shows how full of concern his teaching was, at in what manner.

37. So Paul remarks: you know how piously, that is, how innocently, we conducted ourselves: be holy, for I am holy (Lev 11:44; 19:2); and justly toward our neighbor, as is made evident by to live sober, upright and godly lives in this world (Titus 2:12); and without blame we have been to you who have believed, which means that you believed because we have done nothing that could have caused anyone to be scandalized. To you who have believed, individually.

It should be noted that sometimes a singular predication has considerable import.

38. As a father, for I became your father in Christ Jesus through the Gospel (1 Cor 4:15); entreating: a similar example is found in Philemon: though I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you (Phil 1:8). And comforting you, through soft spoken words: to comfort all who mourn; to grant consolation to those who mourn in Zion (Isa 61:2). In contrast to this it is said: with force and harshness you have ruled them (Ezek 34:4).

And what were you told? That you would walk worthy of God, that is, that your conduct should be such that it might reflect favorably on the ministers of Christ. To lead a life worthy of the Lord, fully pleasing to him (Col 1:10). Who has called you unto his kingdom and glory, as is evident also in: honor wisdom, that you may reign for ever (Wis 6:21).

Joy in the Thessalonians

2:13 And we also thank God continually because, when you received the word of God, which you heard from us, you accepted it not as the word of men, but as it actually is, the word of God, which is at work in you who believe. [n. 39]

2:14 For you, brethren, are become followers of the churches of God which are in Judea, in Christ Jesus: for you also have suffered the same things from your own countrymen, even as they have from the Jews: [n. 41]

2:15 Who both killed the Lord Jesus, and the prophets, and have persecuted us, and do not please God, and are adversaries to all men; [n. 43]

2:16 Prohibiting us to speak to the gentiles, that they may be saved, to fill up their sins always: for the wrath of God is come upon them to the end.

2:17 But we, brethren, being taken away from you for a short time, in sight, not in heart, have hastened the more abundantly to see your face with great desire. [n. 49]

2:18 For we would have come unto you, I Paul indeed, once and again: but Satan has hindered us. [n. 51]

2:19 For what is our hope or joy or crown of glory? Are you not in the presence of our Lord Jesus Christ at his coming? [n. 52]

2:20 For you are our glory and joy. [n. 54]

39. In what has gone before the Apostle disclosed the character of his coming to them; here he indicates the character of their conversion.

In treating this Paul makes two points.

First, he shows that they have been perfectly converted as a result of their steadfast faith;

second, he shows how courageously they persevered amidst tribulations, at for you, brethren.

40. Paul first remarks upon their blessings, for which he offers thanks, and then he supplies a reason for this. So Paul says, and, since I have carefully preached to you, as a father to his children, I therefore thank God as a father does for the welfare of his children: I have no greater grace than this, to hear that my children walk in truth (3 John 1:4); with thanksgiving (Phil 4:6).

But for what reason? Because, when you received the word of God, which you heard from us, you accepted it not as the word of men, but as it actually is, the word of God. The preacher should give thanks when his preaching proves to be effective in the lives of his congregation. And he says, which you heard from us, that is, through us: let me hear what God the Lord will speak (Ps 85:8). Faith comes from what is heard, and what is heard comes by the preaching of Christ (Rom 10:17). You accepted it, that is, you kept it firmly in your heart, not as the word of men; for the words of man are empty: you desire proof that Christ is speaking in me (2 Cor 13:3). No prophecy ever came by the impulse of man, but men moved by the Holy Spirit spoke from God (2 Pet 1:21).

And why does he give thanks? Because the fact that you believe, God has worked in you. For God is at work in you, both to will and to work for his good pleasure (Phil 2:13). You have wrought for us all our works (Isa 26:12).

41. Then when he says, for you, brethren, he shows how courageously they persevered in the midst of tribulations;

and in treating this he makes two points.

First, he speaks of their trials, in which they stood firm;

second, of the remedy he proposes to apply, at but we, brethren.

Again, the first point is divided into two parts.

First, Paul commends them for their patience in the face of difficulties;

second, he reprehends those responsible for the difficulties, at who both killed.

42. Consequently, Paul says: you received the word not as the word of men, but as it actually is, the word of God, for you exposed yourselves for its sake even to death. The fact that a man dies for the sake of Christ is testimony to the fact that the words of the faith are the words of God; and, therefore, ‘martyrs’ means the same as ‘witnesses.’

In Judea, for it is there that the faith of Christ was first proclaimed: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem (Isa 2:3). In addition, it was also there that the first persecution of the faith occurred, as is evident from Acts: on that day a great persecution arose against the church in Jerusalem (Acts 8:1). But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings (Heb 10:32). The Thessalonians endured similar difficulties, so Paul remarks: you also have suffered the same things from your own countrymen, that is, from the incredulous Thessalonians: and a man’s foes will be those of his own household (Matt 10:36).

43. Then when Paul observes, who both killed the Lord Jesus, he rebukes the Jews who started the persecution.

First, he recalls their sin,

and then the reason for the sin, at to fill up their sins.

44. In regard to the first point Paul does three things: first, he treats their sin in relation to God’s ministers; second, with reference to God himself; and third as relating to the entire human race.

The ministers of God are those who preach, namely, Christ, the prophets and the apostles. Preaching is performed by Christ as the one from whom the doctrine originates, by the prophets who prefigured this doctrine, and by the apostles who carry out the injunction to preach.

45. Paul first makes reference to Christ when he says: who both killed the Lord Jesus, as is clear from Matthew: this is the heir; come, let us kill him (Matt 21:38). That it was the gentiles who killed him is not a valid objection, for the Jews with their own words asked Pilate to kill him: my heritage has become to me like a lion in the forest, she has lifted up her voice against me (Jer 12:8).

Paul then speaks of the prophets when he mentions: and the prophets. Which of the prophets did not your fathers persecute? And they killed those who announced beforehand the coming of the righteous one, whom you have now betrayed and murdered (Acts 7:52).

Paul next speaks of the apostles when he comments: and have persecuted us, that is, the apostles. Beware of men, for they will deliver you up to councils (Matt 10:17).

46. Second, Paul mentions the sin of the Jews in its relation to God, with the words: and do not please God, although they may think that through this they do a service to God, as is evident in John 16:2. Actually, because they do not have zeal for God in accordance with knowledge, they are not pleasing to God, since they do not act in keeping with right faith and without faith it is impossible to please him (Heb 11:6); therefore, the anger of the Lord was kindled against his people (Isa 5:25).

47. Third, Paul considers their sin in its relation to the whole human race, when he says: and are adversaries to all men. His hand against every man and every man’s hand against him (Gen 16:12).

And they are antagonistic, because they prohibit and impede the preaching to the gentiles, and also the conversion of the gentiles. Peter is criticized for having gone to Cornelius (Acts 11:2); also, the elder son, i.e., the Jewish people, is disturbed because the younger son, i.e., the gentile people, is received by the father (Luke 15:28). Woe to him who says to a father: what are you begetting? (Isa 45:10). Would that all the Lord’s people were prophets (Num 11:29).

48. The reason for this sin is found in the divine permission, by which God wills that they fill up the measure of their sins. Indeed, for all things which come about, either good or bad, there is a certain measure, because nothing is infinite; and the measure of all these things is in God’s foreknowledge. The measure of good things is what it prepares, for grace was given to each of us according to the measure of Christ’s gift (Eph 4:7); the measure of evil things, however, is what it permits, for if some are evil, they are not as evil as they want, but as God permits. And, therefore, they live until they attain that which God permits: fill up, then, the measure of your fathers (Matt 23:32).

So Paul says: to fill up their sins always. For after the suffering of Christ, God gave the Jews forty years to repent, but they were not converted; rather they multiplied their sins. God did not permit this to go on, so Paul states: for the wrath of God is come upon them to the end. For great is the wrath of the Lord that is kindled against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us (2 Kgs 22:13). For great distress shall be upon the earth and wrath upon this people (Luke 21:23).

And you should not think that this wrath shall last for one hundred years only, but to the end of the world, when all the gentiles will have embraced the Christian religion, and then all of Israel shall be saved (Luke 19:44; 21:6); there will not be left here one stone upon another, that will not be thrown down (Matt 24:2).

49. Then when Paul says, but we, brethren, he shows the remedy that he proposed to apply for them, namely, that he will personally go to them.

In regard to this he makes three points:

first, he discusses his proposed visit;

second he treats the obstacle to his visit, at but Satan has hindered;

third, he gives the reason why he wanted to go, at for what is our hope.

50. So Paul says: but we, brethren, being taken away from you, either on account of your tribulations, or because we were separated from you in conversation, that is, missing the opportunity for conversation, and in sight, that is, not being able to enjoy your company. Both of these things require the presence of a friend because it is consoling. But not in heart, for we are present in heart: for though absent in body I am present in spirit (1 Cor 5:3). We have hastened the more abundantly to see your face with great desire, that we may be present also in body as we are in our heart; I have longed for many years to come to you (Rom 15:23). When Paul says we, he intends a plural meaning, because he writes in the name of three persons, that is, in his own name, and that of Silvanus, and of Timothy.

51. Therefore, Paul says: we would have come unto you, all of us perhaps, once, but I, Paul, once and again, that is twice, as I proposed; but Satan has hindered us, that is, set up obstacles, perhaps through violent winds, as in: four angels standing at the four corners of the earth, holding back the four winds of the earth (Rev 7:1).

52. Then when Paul says: for what is our hope, he gives the reason for his proposal.

First, in regard to the future;

second, in regard to the present, at for you are our glory.

53. Paul says: I desire to see you and I give thanks for your blessings which are our hope; for it is on account of these blessings that we hope for rewards from God, when he shall come to render to every one according to his deeds. For the greatest reward of the preacher comes from those whom he has converted. Or joy, because their joy is the Apostle’s joy, just as their goodness is the Apostle’s goodness; for the goodness of the effect is accounted for by the goodness of the cause. Or crown of glory, because as a result of their struggles he who encouraged them to struggle shall be decorated; for the commander who led the soldiers to combat is decorated: he who disciplines his son will profit by him, and will boast of him among acquaintances (Sir 30:2).

I ask, what is this hope? Are you not? Yes, assuredly: in the future, that is, before our Lord Jesus at his coming;

54. but also in the present, for you are, among all the faithful, our glory: I would rather die than have any one deprive me of my ground for boasting (1 Cor 9:15); and joy, for which reason Paul rejoices over their good fortune in the present.

Joy and Prayer

Trials and triumph of the Thessalonians

3:1 For which cause, forbearing no longer, we thought it good to remain at Athens alone. [n. 55]

3:2 And we sent Timothy, our brother and the minister of God in the Gospel of Christ, to confirm you and exhort you concerning your faith: [n. 58]

3:3 That no man should be moved in these tribulations: for you yourselves know that we are appointed thereunto. [n. 60]

3:4 For even when we were with you, we foretold you that we should suffer tribulations: as also it is come to pass, and you know. [n. 61]

3:5 For this cause also, I, forbearing no longer, sent to know your faith: lest perhaps he who tempts should have tempted you: and our labor should be made vain.

3:6 But now when Timothy came to us from you and related to us your faith and charity, and that you have a good remembrance of us always, desiring to see us as we also to see you: [n. 64]

3:7 Therefore we were comforted, brethren, in you, in all our necessity and tribulation, by your faith. [n. 65]

3:8 Because now we live, if you stand in the Lord.

3:9 For what thanks can we return to God for you, in all the joy with which we rejoice for you before our God, [n. 67]

3:10 Night and day more abundantly praying that we may see your face and may accomplish those things that are wanting to your faith? [n. 68]

3:11 Now may God himself and our Father and our Lord Jesus Christ, direct our way unto you. [n. 70]

3:12 And may the Lord multiply you and make you abound in charity towards one another and towards all men: as we do also towards you,

3:13 To confirm your hearts without blame, in holiness, before God and our Father, at the coming of our Lord Jesus Christ, with all his saints. Amen. [n. 72]

55. Paul mentioned the trials they had endured and the relief he intended to supply for them. Here he recalls how he came to their assistance through the visit of Timothy.

First, Paul deals with the task of his messenger;

second, Paul talks about the contact established through Timothy, at but now;

third, Paul writes on the effect of this contact on the Apostle, at therefore, we were comforted.

Paul divides the first part into three parts.

First, he mentions the reason why he sent him;

second, he mentions the person whom he sent;

third, he speaks further about the reason for sending him.

56. Paul comments: for which cause, that is, although Satan hindered us, you are still our glory; consequently, forebearing no longer, that is, the influence of our love prompting us to go to you: they have become a burden to me, I am weary of bearing them (Isa 1:14), and Joseph could not control himself (Gen 45:1).

57. We thought it good, namely, Paul and Silvanus, to remain at Athens alone. And we sent Timothy, who was the one most in accord with the Apostle: I have no one like him, who will be genuinely anxious for your welfare (Phil 2:20). I sent to you Timothy, my beloved and faithful child in the Lord (1 Cor 4:17). Our brother, sustained by charity. A brother helped by a brother is like a strong city (Prov 18:19), and the minister of God, for he is an important person in the Church: are they servants of Christ? I am a better one (2 Cor 11:23).

And so Paul sends Timothy to strengthen the Thessalonians and to report to Paul about them.

58. When Paul says to confirm you, he shows that Timothy is sent to strengthen them.

So Paul first states this,

and second, the reason for the strengthening is stated, at for you yourselves.

59. Paul says, to confirm you and exhort you, for the soul of a man is strengthened through encouragement: your words have upheld him who was stumbling (Job 4:4). When you have turned again, strengthen your brethren (Luke 22:32).

And you are in need of encouragement concerning your faith: that no man should be moved in these tribulations. If the anger of the ruler rises against you, do not leave your place (Eccl 10:4).

60. And there is a twofold consideration strengthening them. The first is related to a divine ordination: you yourselves know that we are appointed thereunto, almost as if implying that God ordained that you shall enter into heaven through tribulations: through many tribulations we must enter the kingdom of God (Acts 14:22). All who desire to live a godly life in Christ Jesus will be persecuted (2 Tim 3:12). Christ himself traveled this path as is shown in Luke: was it not necessary that the Christ should suffer these things and enter into his glory? (Luke 24:46).

61. The other consideration strengthening them is a prediction concerning the future, for anticipated difficulties are less harmful. So Paul tells them: for even when we were with you, we foretold you that we should suffer tribulations, that is, Paul had warned them about the tribulations they would go through in their time. For this cause also, I, forbearing no longer, sent to know your faith, that is, how firm you are in your faith: know well the condition of your flocks, and give attention to your herds (Prov 27:23).

62. Lest perhaps he who tempts should have temped you, that is, the devil: and the tempter came (Matt 4:3). There is a commentary which says: whose business it is to tempt.

A temptation in the first manner may occur in two ways, that is, it leads towards some good, as when the bishop examines those to be promoted; or else, somebody tempts in order to deceive, and this is the work of the Devil; for the Devil tests the condition of men in order that he may lead them to the various sins to which they are prone in accordance with their various dispositions: your adversary the Devil prowls around like a roaring lion, seeking someone to devour (Pet 5:8). Therefore, it is the Devil’s business to tempt in order to deceive.

The world and the flesh are said to tempt in a material way, for through them and the things to which they lead a knowledge is achieved about man as to whether he is really steadfast in God’s commandments and in the love of God. Because, if concupiscence triumphs, the person does not love God in a perfect manner, nor does he love in a perfect manner when the concerns of the world either frighten him or exert an undue influence upon him.

63. And our labor should be made vain, because if you do not resist temptation our labor would be in vain: I am afraid I have labored over you in vain (Gal 4:11). None of the righteous deeds which he has done shall be remembered (Ezek 18:24).

The labor is regarded as made vain with respect to an eternal reward; nevertheless the good deeds performed prior to sin profit a person, for they shall live again after repentance, and also because they readily dispose one towards conversion.

64. Then when Paul says: but now when Timothy came to us from you and related to us your faith and charity, he comments that Timothy spoke of their good practices towards God and towards the Apostle: faith and charity towards God: for neither circumcision counts for anything, nor uncircumcision, but a new creation (Gal 6:15); faith also towards the Apostle, so Paul says: and that you have a good remembrance of us always. The memory of Josiah is like a blending of incense prepared by the art of the perfumer (Sir 49:1). The memory of the righteous is a blessing (Prov 10:7). Desiring to see us as we also to see you. Augustine wrote: hardened is the soul that does not requite love, even if it does not wish to bestow it. Look to Abraham your father and to Sarah who bore you (Isa 51:2).

65. Then when Paul says: therefore we were comforted, he speaks of the threefold effect of their relationship, namely,

of spiritual consolation,

of the spirit of thanksgiving, at for what thanks,

and of the resultant frequent prayer, at night and day.

66. And so Paul tells them: because we have heard such things about you, we were comforted, although the demands of temporal concerns are pressing, as well as bodily trials. When the cares of my heart are many, your consolations cheer my soul (Ps 94:19). Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort (2 Cor 1:3). And this occurred by your faith, that is, having heard about the reliable character of your faith. Because now we live, if you stand in the Lord, as if saying: I value your condition so highly that I think it sustains me: it is enough; Joseph my son is still alive (Gen 45:28).

67. Then when Paul says, for what thanks can we return to God for you, the second effect of their existent relationship is treated, namely, the spirit of thanksgiving, as if implying: I am not worthy to supply fitting thanks to God for you: with what shall I come before the Lord? (Mic 6:6). What shall I render to the Lord for all his bounty to me? (Ps 116:12).

However, the prayers of thanksgiving are offered in all the joy; a joy which is not entirely visible, but with which we rejoice for you who beholds this; or perhaps before our God in that those close to God please God: love does not rejoice at wrong, but rejoices in the right (1 Cor 13:6).

68. Then when Paul says, night and day, the third effect of their relationship is explained.

First, he points out the frequency of his prayer;

second, he shows what he desires while praying, at now may God himself.

69. So Paul insists: we give thanks for things past; nevertheless we do not fail to pray also for future concerns, indeed, we do so night and day, that is, in adversity and prosperity. Evening and morning and at noon I utter my complaint and moan (Ps 55:17).

So that we may accomplish those things that are wanting to your faith: not matters that pertain to the fundamentals of the faith, but some special teachings which the Apostle did not preach to them at their spiritual birth: I, brethren, could not address you as spiritual men, but as men of the flesh (1 Cor 3:1). I have yet many things to say to you, but you cannot bear them now (John 16:12).

70. Then when Paul says: now may God himself, he makes known what he desires for them; in regard to this he first shows what he is asking for, at to confirm your hearts.

71. And Paul is asking for two things: one on his own behalf—that he may go to see them—and so he says: may God himself and our Father and our Lord Jesus Christ, direct our way unto you. I am ascending to my Father and your Father, to my God and your God (John 20:17). The plans of the mind belong to man, but the answer of the tongue is from the Lord (Prov 16:1).

The other is for their welfare, so Paul asks: and may the Lord multiply you, that is, in faith: may the Lord add to his people a hundred times as many as they are (1 Chr 21:3). And Paul prays also that their merits may increase; so he says, and make you abound in charity, which can always increase in this life: above all these put on love, which binds everything together (Col 3:14). And, first, charity towards one another; second, charity towards all men. Let us do good to all men, and especially to those who are of the household of faith (Gal 6:10).

And Paul gives an example of himself when he comments: as we do also towards you, as if to say: just as I also love you: you are in our hearts, to die together and to live together (2 Cor 7:3).

72. But for what purpose does Paul pray? To confirm your hearts without blame, that is, so that nobody can complain about you; righteous before God, walking in all the commandments and ordinances of the Lord blameless (Luke 1:6). In holiness before God who sees the heart: in holiness and righteousness before him all the days of our life (Luke 1:75).

And this shall be manifest at the coming of our Lord Jesus, that he may find you holy, who shall come with all his saints; that you might be in his presence, just as all the saints are before him.

Precepts and the Resurrection

Precepts of chastity and charity

4:1 For the rest, therefore, brethren, we pray and beseech you in the Lord Jesus that, as you have received from us how you ought to walk and to please God, so also you would walk, that you may abound the more. [n. 73]

4:2 For you know what precepts I have given to you by the Lord Jesus. [n. 77]

4:3 For this is the will of God, your sanctification: [n. 78]

4:4 That you should abstain from fornication: that every one of you should know how to possess his vessel in sanctification and honor, [n. 80]

4:5 Not in the passion of lust, like the gentiles who do not know God:

4:6 And that no man overreach nor circumvent his brother in business: because the Lord is the avenger of all these things, as we have told you before and have testified. [n. 81]

4:7 For God has not called us unto uncleanness, but unto sanctification. [n. 84]

4:8 Therefore, he who despises these things, despises not man, but God, who also has given his Holy Spirit in us.

4:9 But regarding the charity of brotherhood, we have no need to write to you: for you yourselves have learned of God to love one another. [n. 85]

4:10 For indeed you do it towards all the brethren in all Macedonia. But we entreat you, brethren, that you abound more:

4:11 And that you use your endeavor to be quiet: and that you do your own business and work with your own hands, as we commanded you: [n. 88]

73. Earlier, the Apostle Paul commended the faithful for their loyalty in the face of trials and for other good practices; here Paul cautions them to act well in the future.

First, he presents a general warning;

second, he makes it more specific, at that you should abstain.

In regard to the first point, he does two things.

First he presents what he is intent upon;

second, he indicates a reason for the warning, at that you may abound.

74. So he says: I heard about your good practices of the past, but in the future we will continue to exhort you. So he prevails upon them, first, on his own behalf when he remarks, we pray, pray for the peace of Jerusalem (Ps 122:6). In addition, he prevails upon them on behalf of Christ, and so he says, and beseech you in the Lord Jesus. And he exhorts them, because they are holy: do not rebuke an older man but exhort him as you would a father (1 Tim 5:1).

But what does he ask? That, as you have received from us how you ought to walk and to please God, so also you would walk. The Apostle had taught them how they should conduct themselves in the practice of common justice, which is by keeping the precepts; that is why he says: you have received from us how you ought to walk, I will run in the way of your commandments (Ps 119:32).

He had also taught them how they might be pleasing to God in the practice of the counsels: there was one who pleased God and was loved by him (Wis 4:10); or how you ought to walk, that is, by virtuous actions. Walk while you have the light (John 12:35); and to please God through the forming of good intentions: so also you would walk, that is, that they might remain steadfast in the original teaching, without falling away from it: but even if we, or an angel from heaven, should preach to you a gospel contrary to that which we preached to you, let him be accursed (Gal 1:8).

75. The reason for the warning is based

first, on the benefit to be derived from heeding the warning;

second, from the warning itself, at for you know.

76. He remarks: although you are good, nevertheless you shall grow markedly and improve through the repeated practice of the precepts and counsels. God is able to provide you with every blessing in abundance (2 Cor 9:8). For charity is so encompassing that there will always be something left through which one might improve himself.

77. Also, if difficulties are removed because of the warning, it is both proper and useful. The law of the Lord is perfect, reviving the soul (Ps 19:7). For the commandment is a lamp and the teaching a light, and the reproofs of discipline are the way of life (Prov 6:23). He then says: what precepts, that is, what kind of commandments, and he tells us that they are by the Lord Jesus, in that they are given through him: for I received from the Lord what I also delivered to you (1 Cor 11:23). It was declared at first by the Lord, and it was attested to us by those who heard him (Heb 2:3). The precepts are as follows:

this is the will of God, your sanctification, as if saying: all the commandments of God are for the purpose of making you holy; for sanctity means purity and constancy, and all of God’s precepts lead thereto, so that a person may be cleansed from evil and constant in good: that you may prove what is the will of God (Rom 12:2) which is made known through the precepts.

78. Then when Paul says: that you should abstain, he warns them in particular; and,

first, he corrects them in regard to certain inordinate practices prevalent among them;

second, he urges them to maintain their virtuous actions, in chapter five, at but of the times.

There were three inordinate practices prevalent among them, namely, carnal vices, among a certain number of them, curiosity, and an inordinate grief for the dead. For these reasons Paul speaks about these matters. About the second inordinate practice Paul remarks at but regarding the charity; the third inordinate practice he treats at and we will not have.

In treating the first inordinate practice he does two things.

First, he instructs them to refrain from the inordinate desire for carnal things;

second, he provides a reason for this, at because the Lord.

And so he divides the first point into two.

First, he forbids lust;

second, he forbids greed.

He always associates these two, for each one has reference to a corporeal object, although the latter culminates in spiritual delight.

Paul first teaches them to beware of lust in regard to a woman who is not their wife;

second, in regard to one’s own wife, at that every one of you should know.

79. Therefore Paul insists, that you should abstain from fornication, for it is God’s will to abstain from immorality. Therefore, it is a mortal sin, for it is contrary to the commandment and the will of God. Beware, my son, of all immorality (Tob 4:12).

80. But also with regard to your wife, deny yourself honorably; that every one of you should know how to possess his vessel, that is his wife, in sanctification, denying yourself pleasure for a time, and honor, not in the passion of lust, that is, do not let passion be the stimulus; like the gentiles, for it is characteristic of heathens to desire immediate pleasures instead of those of the future life.

In sanctification and honor, because this is the proper use of marriage, since it is for the good of the offspring or for fulfilling an obligation; and so marriage may be without sin. But sometimes a venial sin is involved, if concupiscence is not exercised beyond the limits of marriage, that is, when, although having concupiscence, a person does not indulge it except with his own wife. But when this takes place outside the bonds of marriage, the action becomes a mortal sin; and this happens when he would perform the action, even if she were not his wife, and more willingly with another woman. Let marriage be held in honor among all, and let the marriage bed be undefiled; for God will judge the immoral and adulterous (Heb 13:4). Likewise, you husbands, live considerately with your wives, bestowing honor on the woman as the weaker sex, since you are joint heirs of the grace of life, in order that your prayers may not be hindered (1 Pet 3:7).

81. Then when he says, that no man overreach, he forbids greed, and insists that no man overreach, that is, no one should exert violence by taking another’s property through brute strength. Is it not the rich who oppress you? (Jas 2:6). Nor circumvent his brother through fraud. Like a basket full of birds, their houses are full of treachery (Jer 5:27).

82. When he says: because the Lord is the avenger of all these things, the reason for the warning is mentioned.

First, he attributes it to the divine vengeance;

second, he shows that this vengeance is justifiable, at for God has not called.

83. He exhorts them to refrain from these things, for the Lord is the avenger. I warn you, as I warned you before, that those who do such things shall not inherit the kingdom of God (Gal 5:21).

84. For God certainly takes vengeance justly. One reason for this is that God has called us, and a second reason is that such actions are contrary to God’s gift to us.

If the Lord calls you to one thing and you do something contrary, then punishment is due. So he points out that God has not called us unto uncleanness. As he chose us in him before the foundation of the world, that we should be holy and blameless before him (Eph 1:4). Those whom he predestined he also called (Rom 8:30). And so he concludes: therefore, he who despises these things, despises not man, but God, as if saying: this is the one special reason that I mentioned.

The other reason is that these vices are opposed to the Spirit who was given to us. And he who does these things offends the Holy Spirit; so he says, who has given his Holy Spirit in us. A man who has violated the law of Moses dies without mercy at the testimony of two or three witnesses. How much worse punishment do you think will be deserved by the man who has spurned the Son of God, and profaned the blood of the covenant by which he was sanctified, and outraged the Spirit of grace? (Heb 10:28).

85. Then when he remarks: but regarding the charity of brotherhood, he discourages them from remaining idle.

It should be realized, as Jerome says in the letter to the Galatians, that the Thessalonians were generous, and that it was the custom among the rich to give away a great deal; as a result the poor idly depended on their benefits without looking for work, but rather wasted time in their homes. And so Paul

first commends the generosity of the donors,

but he is then critical of the idleness of the recipients of the welfare, at and that you may use.

First, then, Paul adds that they do not need to be reminded of the need for charity,

but, second, he also advises that they make progress in it, at but we entreat you.

86. Paul observes, but regarding the charity of brotherhood, that is, in regard to your love for your brothers, we have no need to write to you. Love one another with brotherly affection (Rom 12:10). Let brotherly love continue (Heb 13:1).

And the reason for this is that, you yourselves have learned of God, that is, through the precept in the law: you shall love your neighbor as yourself (Lev 19:18). Also, it is clear from the Gospel of John: a new commandment I give to you, that you love one another; even as I have loved you (John 13:34). Or, you yourselves have learned this by an interior teaching, as is found in John: every one who has heard and learned from the Father comes to me (John 6:45). And this lesson is gained through the help of the Holy Spirit.

87. Then when Paul says: but we entreat you, brethren, that you abound more, he is urging them to make progress in charity. He seemingly insists that since you have charity towards all men, we urge you to make progress in it. And though others may ridicule you, nevertheless devote yourself to charity: in abundant justice there is the greatest strength (Prov 15:5).

88. Next, when Paul says, and that you use your endeavor, he is correcting the idle.

First, he criticises their idleness;

second, he indicates how they ought to curtail it;

and finally, he provides a reason why they ought to curtail it.

89. He says therefore, and that you use your endeavor to be quiet. Loud and wayward, her feet do not stay at home (Prov 7:11). We were not idle when we were with you, we did not eat any one’s bread without paying, but with toil and labor we worked night and day, that we might not burden any of you (2 Thess 3:7).

90. Paul desires that they combat idleness by performing daily tasks; hence he remarks: and that you do your own business. Prepare your work outside, get everything ready for you in the field; and after that build your house (Prov 24:27).

Paul specifies your own business. Does this mean that they should take no part in other’s affairs? If so, he would be opposing what is clear in Romans: help her in whatever she may require from you (Rom 16:2).

And work with your own hands, i.e., by working with your hands. Idleness teaches much evil (Sir 33:27). This was the guilt of your sister Sodom: she and her daughters had pride, surfeit of good, and prosperous ease, but did not aid the poor and needy (Ezek 16:49).

And this is a precept for all those who have no other means of getting the things which enable them to live properly; for it is a law of nature that man care for his body. If any one will not work, let him not eat (2 Thess 3:10).

91. Now, there are two reasons for this. The first one comes from the duty to set an example for others; so Paul says: and that you walk honestly towards those who are without. For the unbelievers see your idle life and they detest you. He must be well thought of by outsiders, or he may fall into reproach and the snare of the Devil (1 Tim 3:7). The second reason comes from the fact that you should not covet those things that belong to others, and so it is said, and that you want nothing of any man’s. The desire of the sluggard kills him (Prov 21:25). Let the thief no longer steal but rather let him labor (Eph 4:28). And therefore, if this idleness is overcome, it will result both in good example and in the repression of desire.

Resurrection of the dead

4:12 And that you walk honestly towards those who are without: and that you want nothing of any man’s.

4:13 And we will not have you ignorant brethren, concerning those who are asleep, that you be not sorrowful, even as others who have no hope. [n. 92]

4:14 For if we believe that Jesus died and rose again: even so will God bring with him those who have slept through Jesus. [n. 94]

4:15 For this we say unto you in the word of the Lord, that we who are alive, who remain unto the coming of the Lord, shall not prevent those who have slept. [n. 96]

4:16 For the Lord himself shall come down from heaven with commandment and with the voice of an archangel and with the trumpet of God: and the dead who are in Christ shall rise first. [n. 97]

4:17 Then we who are alive, who are left, shall be taken up together with them in the clouds to meet Christ, into the air: and so shall we be always with the Lord. [n. 102]

4:18 Therefore, comfort one another with these words.

92. In what went before Paul aimed at bringing them to the practice of continence in place of their concupiscence, and at curtailing their idleness (C. 4, L. 1). Now he urges them to lessen their inordinate sorrow.

First, he provides a warning;

second, he assigns a reason for the warning, at for if we believe.

93. Therefore, he forbids them to indulge in inordinate sorrow when he tells them, even as others. It seems, though, that the Apostle views sorrow for the dead benignly. Nevertheless, he cautions them not to grieve overmuch, even as others.

Someone who grieves for the dead does possess compassion. A person grieves first because of the dissolution of the frail body; for we ought to take care of the body for the sake of the soul. O death, how bitter is the reminder of you to one who lives at peace among his possessions (Sir 41:1). Second, a person grieves because of the separation and departure which is so painful to friends. Surely the bitterness of death is past (1 Sam 15:32). Third, we mourn because death reminds us of our own sin. For the wages of sin is death (Rom 6:23). Fourth, because death reminds us of our own death. For this is the end of all men, and the living will lay it to heart (Eccl 7:2).

So moderate sorrow is permitted. Weep less bitterly for the dead, for he has attained rest (Sir 22:11). Therefore, he says, even as others who have no hope, that is, because these people believe that these negative aspects of death are eternal; but we do not believe so. Our commonwealth is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body (Phil 3:20-21). So he says clearly, concerning those who are asleep. Our friend Lazarus has fallen asleep (John 11:11).

A person who decides to go to sleep does three things. First, he lies down with the hope of eventually getting up: shall he that sleeps not rise again from where he lies (Ps 40:9). A person who passes away abiding in the faith feels the same way. Second, the soul in a sleeping person remains vigilant. I slept, but my heart was awake (Song 5:2). Third, after sleep a man gets up much more refreshed and restored. In this same manner the saints will rise incorruptibly (1 Cor 15:52).

94. Then when Paul says, for if we believe, he provides a reason for the warning he had given.

First, he establishes the resurrection;

second, he rules out the faint suspicion of a delay, at for this we say;

third, be outlines the order of resurrection, at for the Lord himself.

95. It should be realized that the Apostle constructs the case for our resurrection on the basis of the resurrection of Christ (1 Cor 15:12), for Christ’s resurrection is the cause of our resurrection. So Paul makes his point here by a causal analysis. Christ’s resurrection is not only the cause but also the pattern of our resurrection. The Word made flesh revives our bodies, while the Word as such revives our souls. Christ is the pattern of our resurrection in that Christ assumed flesh, and also rose embodied in flesh. Nor is Christ only the pattern; he is also the efficient cause of our resurrection, for the things done by Christ’s humanity were done not only by the power of his human nature, but also by virtue of his divinity united in him. just as his touch cured the leper as an instrument of his divinity, so also Christ’s resurrection is the cause of our resurrection, not merely because it was a body that arose, but a body united to the Word of life.

So the Apostle, firmly presupposing this, declares, for if we believe firmly that Jesus died and rose again: even so will God bring with him those who have slept through Jesus. Those have slept through Jesus who were conformed to his death through baptism; or he says through Jesus, because God will bring them with him, that is, with Christ himself. The Lord your God will come, and all the holy ones with him (Zech 14:5). The Lord enters into judgment with the elders and princes of his people (Isa 3:14).

96. Then when he says, for this we say, he rules out a delay in regard to the resurrection, as if saying: we know that they shall rise and shall come with Christ; therefore, we ought not to grieve so much.

For those who shall be found alive will not achieve the glory of resurrection before those who are dead. And for this reason he says: for this we say unto you, not as the conjecture of a man, but in the word of the Lord, whose words do not fail. That we who are alive, that is, those who are living, shall not receive the consolation accompanying the coming of Christ before the dead. As a result Paul says, we who are alive, who remain unto the coming of the Lord, shall not prevent those who have slept.

It would seem to those who do not fully understand what the Apostle is saying here that all this shall come about while the Apostle is still alive; it seemed this way to the Thessalonians. Because of this misunderstanding he wrote them a second letter in which he says: now concerning the coming of our Lord Jesus Christ . . . we beg you, brethren, not to be quickly shaken in mind or excited, either by spirit or by word, or by letter purporting to be from us, to the effect that the day of the Lord has come (2 Thess 2:2).

But he is not talking at present about himself and his contemporaries, but about those who shall be found alive at the time of Christ’s coming. We who remain, that is, those who shall be left after the persecution of the Antichrist, shall not prevent those, that is, those who are living shall not receive their consolation first. In a moment, in the twinkling of an eye, at the last trumpet (1 Cor 15:52).

97. Then when he says, for the Lord himself shall come down from heaven, he shows the order and manner of the resurrection.

First, he discusses the cause of the resurrection;

second, he presents its order and manner, at and the dead;

third, he ends with a consideration of their mutual consolation, at therefore, comfort one another.

98. He proves his first point by saying, the Lord himself. It should be noted here, as was already mentioned before, that the cause of the general resurrection is Christ’s resurrection. But if you should say: since it has already occurred (that is the resurrection of Christ), why does not its effect follow?

In order to prove that Christ is the cause of the resurrection, he shows that all the dead shall rise in the presence of Christ. Three causes cooperate in the accomplishment of the general resurrection: the principal cause is the divine power; the second cause is instrumental, that is, the power of the humanity of Christ. The third cause might be termed a ministering cause in that the power of the angels will have some effect in the resurrection.

For Augustine shows that the things that occur now by virtue of corporeal creatures actually occur through God, by their mediation.The Trinity 3.1.1. In the resurrection, some things shall be done through the angels, such as the collection of the dust. But the restoration of the bodies and the soul’s reunion with the body will be accomplished immediately through Christ.

99. Paul then presents these three causes. First, he sets forth the glorious humanity of Christ when he says, the Lord himself. Jesus . . . will come in the same way as you saw him go into heaven (Acts 1:11). With commandment. In the first coming, he came as obedient. He became obedient unto death (Phil 2:8). And that happened because it was the coming of humility; but this one will be the coming of glory. Coming with power and great glory (Luke 21:27).

Second, he presents the power of the angels when he says, with the voice of an archangel, not that anything is done by his voice, but rather by his ministry. He says, of an archangel for all angels minister to the Church under one archangel. This is Michael, the prince of the Church (Rev 12:7). Or perhaps, with the voice of an archangel, that is, Christ’s, who is prince of the angels. Wonderful counselor (Isa 9:6). And the resurrection shall be through Christ’s voice, corporeal or spiritual. They shall hear the voice of the Son of God (John 5:28); in other words, the dead shall rise and come to judgment, and they shall obey the bodily voice.

Third, he considers the divine power when he says, with the trumpet of God. This is the divine power which is referred to as the voice of the Archangel insofar as it will act through the ministry of the Archangel. It is called the trumpet of God since the resurrection does come about by divine power. It is called a trumpet because of its resonance, which is derived from God who raises the dead. In addition, the trumpet, which had many uses in the Old Testament, brings people together for war: and creation will fight alongside him (Wis 5:20). The trumpet was also used for celebrations, as it will be employed in the heavenly Jerusalem. In addition, the trumpet was used for deploying the armies; in this way holy men assisted in the movement of troops. And so if it is a sound that you can hear, it is called a trumpet; but if it is not a sound, then it is the divine power of Christ present and manifest to the whole world.

100. Then when Paul says, and the dead, he mentions the order that the resurrection will follow.

In doing so he makes three points.

First, he treats the resurrection of the dead;

second, he considers the meeting of the living with Christ, at then we who are alive;

finally, he refers to the happiness of the saints with Christ, at and so shall we be always.

101. Because of these words some people believed that the last people alive would never die, as Jerome mentions in his letter.Epistle 119.7. For Paul has said, then we who are alive, who are left, shall be taken up together with them. It might seem that there would be no other reason for distinguishing the living from the dead.

And so I say that some shall be alive at the time when Christ shall come for judgment, but in that moment they shall die and immediately afterwards they will rise. Because of the minimal time involved they are regarded as living.

102. But then another problem presents itself because it is said: and the dead in Christ shall rise first and then we who are alive. So it seems that the dead will rise before the living will meet Christ, and that the living will die when they meet him. So it appears that some will rise ahead of these others, and that there will not be a resurrection of everyone at the same time. This is contrary, however, to what is found in 1 Corinthians: in a moment, in the blink of an eye, at the last trumpet (1 Cor 15:22).

But there are others, who maintain that everyone will rise at the same time and in an instant.

They feel that where Paul says shall rise first, he denotes the order of dignity, not the order of time.

103. This does seem difficult to maintain, for many still alive will suffer in the persecution of the antichrist and be more distinguished than those who had died before.

And so it seems necessary to answer the question in a different way, saying that all will die and all will rise at the same time. For the Apostle does not say that the dead will rise first and then the living, but that the dead will rise before the living will meet Christ. Therefore he is not speaking about the resurrection in terms of the order in which they shall rise, but of the order in which they will be taken up to meet Christ. For when the Lord does come, first those who are found alive will die and then, immediately together with those who had died before, they will rise up and be taken up into the clouds to meet Christ, as Paul clearly says.

But there is a difference between the good and the evil people, because the evil people will remain on the earth that they loved, while the good people will be taken up to the Christ whom they had sought. Wherever the body is, there the eagles will be gathered together (Matt 24:28). In the time of the resurrection the saints will be conformed to Christ, not only with regard to the glory of the body (Phil 3), but also with respect to place, for Christ will be in a cloud. A cloud took him out of their sight (Acts 1:9), and Jesus will come in the same way as you saw him go into heaven (Acts 1:11). And so the saints too will be taken up into the clouds.

The reason for this is to show their likeness to God. For in the Old Testament the glory of the Lord appeared in the form of a cloud. The Lord said that he would dwell in a cloud (1 Kgs 8:12). These clouds will be prepared by divine power in order to show the glory of the saints. Or, the resplendent bodies of the glorified will appear as clouds to the evil people who will remain on earth. Behold, the bridegroom! Come out to meet him (Matt 25:6).

104. Then when Paul says, and so we shall be always with the Lord, he shows the beatitude of the saints, for they shall always be with the Lord and derive constant enjoyment from him. I will come again and will take you to myself, that where I am you may be also (John 14:3). The saints desire this: my desire is to depart and be with Christ (Phil 1:23).

105. Then when he says, therefore comfort one another with these words, Paul concludes that they should comfort one another about the dead. He feels that since the saints will rise without suffering any loss, the Thessalonians should comfort one another about the dead. Comfort, comfort my people, says your God (Isa 40:1).

Children of Light

The second coming

5:1 But of the times and moments, brethren, you do not need us to write to you: [n. 106]

5:2 For you yourselves know perfectly that the day of the Lord shall so come as a thief in the night. [n. 108]

5:3 For when they shall say: peace and security; then shall sudden destruction come upon them, as the pains upon her who is with child, and they shall not escape. [n. 109]

5:4 But you, brethren, are not in darkness, that the day should overtake you as a thief. [n. 113]

5:5 For all you are the children of light and children of the day: we are not of the night nor of darkness. [n. 115]

5:6 Therefore, let us not sleep, as others do: but let us watch, and be sober. [n. 116]

5:7 For those who sleep, sleep in the night; and those who are drunk, are drunk in the night. [n. 118]

5:8 But let us, who are of the day, be sober, having on the breastplate of faith and charity and, for a helmet, the hope of salvation. [n. 119]

5:9 For God has not appointed us unto wrath: but unto the purchasing of salvation by our Lord Jesus Christ, [n. 121]

5:10 Who died for us: that, whether we watch or sleep, we may live together with him.

5:11 For which cause, comfort one another and edify one another, as you also do. [n. 122]

5:12 And we beseech you, brethren, to know those who labor among you and are over you in the Lord and admonish you;

5:13 That you esteem them more abundantly in charity, for their work’s sake. Have peace with them.

106. In what he had written before, Paul corrected them in matters which needed to be improved upon, and now he begins to instruct them concerning the future.

He first gives them a warning and

then provides a prayer with the words, and may the God of peace himself.

These two things are indeed necessary for us. For the good deeds that we do are the result of free will, and so a man could profit from a warning. And since these deeds are also the result of grace, man needs prayer as well.

Concerning the first point he does two things:

Paul first urges the Thessalonians to prepare themselves for the coming judgment;

second, he shows them how they should prepare themselves, at for which cause, comfort.

In addition, he divides the first part into two:

he points out a feature of the coming judgment and

then he shows in what manner they ought to prepare themselves for the judgment, at therefore, let us not sleep.

There is also a subdivision of the first section into two further parts that include

this feature of the coming judgment and

then an explanation, at for when.

In the first part Paul puts to rest their concern for knowledge about the future coming, and

then treats what they did know about it, at for you yourselves.

107. First then, Paul says it was necessary for me to write about the preceding matters because you needed to know about them. But of the times, that is, of summer, winter, or rather of what the future times will be, it was not necessary to write. Because certain of these things are reserved for only the divine knowledge: but of that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father (Mark 13:32; Matt 24:36). It is not for you to know times or seasons which the Father has fixed by his own authority (Acts 1:7). The more words, the more vanity, and what is man the better? For who knows what is good for man while he lives the few days of his vain life, which he passes like a shadow? (Eccl 6:11).

108. And so it is not necessary to write about this, for you yourselves know what ought to be known, that the day of the Lord shall so come as a thief in the night. In fact, all days depend on the Lord: by your appointment they stand this day (Ps 119:91). But this day especially belongs to the Lord, because his will is fulfilled in everyone: it is accomplished in the good people who are led to salvation as an end foreknown by God: who desires all men to be saved and to come to the knowledge of the truth (I Tim 2:4); and in the evil people who are punished: at the set time which I appoint I will judge with equity (Ps 75:2). It shall so come as a thief, that is, unannounced: if the householder had known at what hour the thief was coming, he would have been awake (Luke 12:39). The day of the Lord will come like a thief (2 Pet 3:10). I will come like a thief (Rev 3:3).

But why is it said that the day shall come during the night? It should be understood that both are involved because he comes during the day for the uncovering of our hearts: before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart (1 Cor 4:5); but he comes at night because of the surprise element: behold, the bridegroom! Come out to meet him (Matt 25:6). Actually, it is not certain at what hour it will occur.

109. Then when he says: for when they shall say, he explains the things he had mentioned.

First he refers to the evil people;

second, to the good people, at but you, brethren.

In regard to the first division he does two things.

He first describes the false confidence of the evil people and

second, he refers to the danger of a delay.

110. So Paul says: shall so come as a thief, because he shall come unexpectedly: for when they shall say: peace, they shall be deceived in regard to the present time when they are living tranquilly: but they live in great strife due to ignorance, and they call such great evils peace (Wis 14:22). And security has reference to the future: soul, you have ample goods laid up for many years; take your ease, eat, drink, be merry (Luke 12:19).

111. But in contrast: men fainting with fear and with foreboding of what is coming on the world (Luke 21:26). Thus there is no security to be had.

There are two explanations for this. The one offered by Augustine is that at that time some shall be good, but they will be afflicted, they will mourn and they will wait expectantly; and this is referred to in the quotation as fainting because of the absence of pleasures and the multiplicity of evils. But there will be peace and security among the evil people.

The other explanation is found in the Gloss.

112. Then when he says, then shall sudden destruction come, he presents four aspects of the peril. First, that it will be unexpected, where he says: sudden, like a break in a high wall, whose crash comes suddenly, in an instant (Isa 30:13). Second, he describes the peril as bringing death when he says destruction. Destruction will tread upon him as a king (Job 18:14). Third, he refers to the peril as distressing, and he uses the word pains: anguish as of a woman in travail (Ps 48:6). Fourth, he presents the peril as inevitable when he comments: and they shall not escape. The way to escape shall fail them (Job 11:20). Now is the time to escape from the wrath of God to the mercy of God, for the end of the world will not be a time of mercy but of justice.

113. Then Paul says, but you, brethren, and explains what he had mentioned in regard to the good people; and he does this by making two points:

first, he excludes the good people from the company of the evil people and

second, he provides a reason for this, at for all you.

114. And so he remarks, you, brethren, are not in darkness, for you have been enlightened by Christ concerning that day; this is not an unexpected event for you. He who follows me will not walk in darkness, but will have the light of life (John 8:12).

115. And the reason for this is given at the words: for you are the children of light. He also makes the point that they are the children of the light and children of the day. According to the Scriptures, someone is said to be the child of something because he abounds in that thing. My beloved had a vineyard on a hill in a fruitful place (Isa 5:1), that is, it was land which was very rich. Those who participate to a great extent in the day and in the light are called their children. And this light is the faith of Christ. I am the light of the world (John 8:12), and again: believe in the light, that you may become children of light (John 12:36).

In addition he says, of the day, for just as out of the early light comes the fullness of the day, so out of the faith of Christ comes the day which is the brilliance of good actions. The night is far gone, the day is at hand (Rom 13:12). And because of this, you are not children of the night, that is, involved in infidelity; nor of darkness, that is, of sins. Let us then cast off the works of darkness and put on the armor of light (Rom 13:12).

116. Then when he says: therefore, let us not sleep, he shows them how they should prepare themselves for that coming.

First, they should prepare themselves for it by keeping away from anything evil;

second, they should prepare themselves by regularly doing something virtuous, at having on.

In making the first point he does two things.

First, he provides a warning, and

next he sets down the reason for the warning, at for those who sleep.

117. Paul says, therefore, that for this reason the day of the Lord is like a thief: if the householder had known at what hour the thief was coming, he would have been awake (Luke 12:39). And so you know you ought to be vigilant. He adds: therefore, let us not sleep in the sleep of sin: awake, O sleeper, and arise from the dead (Eph 5:14). Nor again in the sleep of sloth. How long will you lie there, O sluggard? When will you arise from your sleep? (Prov 6:9). But let us watch, out of solicitude. Watch therefore, for you do not know on what day your Lord is coming (Matt 24:42).

And to this end it is necessary that we be sober in order that both the body and the mind be sober, that is, free from the pleasures and cares of the world. But take heed to yourselves lest your hearts be weighed down with dissipation and drunkenness (Luke 21:34). Be sober, be watchful (1 Pet 5:8).

118. And the reason for this is the suitability of a certain time; those who sleep or get drunk do so at night. But the night is not for us: therefore, let us not sleep, as others do.

And so Paul says: for those who sleep, sleep in the night, that is, at night they get some rest and during the day they are active. The sun arises, and they are gathered together: and they shall lie down in their dens (Ps 103:22). And again man goes forth to his work and to his labor until the evening (Ps 103:23). There are also some who do not drink during the day because of the business which must be accomplished; but they are not so careful at night. The eye of the adulterer also waits for the twilight (Job 24:15). So sleep and drunkenness are suitable to nighttime, since drunkards are occupied with sin during the night of unbelief and the darkness of sin without having any regard for the future because of the love they have for present concerns. They have become callous and have given themselves up to licentiousness, greedy to practice every kind of uncleanness (Eph 4:19).

But let us, who are of the day, that is, belong to the daytime of honesty and faith, be sober. Let us conduct ourselves becomingly as in the day (Rom 13:13).

119. Then when Paul says: having on, he shows how they should prepare themselves through good actions.

First, he sets down a general admonition, and

then, he issues a special admonition, at for which cause.

He divides the first point into two aspects;

he first sets down the admonition itself and

then, he gives a reason for it, at for God has not appointed.

120. There are in man two important parts of the body which were protected in wars—the heart, which is the source of life, and the head, which governs the body’s movements and is the seat of the senses and the center of the nervous system. The heart is protected by a breastplate and the head by a helmet.

The life of the spirit in us is Christ, through whom the soul lives and the Lord dwells in us: that Christ may dwell in your hearts through faith (Eph 3:17). He who abides in love abides in God, and God abides in him (1 John 4:16). Love gives life to faith. So we must have faith and love, and so Paul calls for the breastplate of faith and charity, because it protects the vital parts of the body, and, for a helmet, the hope of salvation, for salvation is a spiritual motive force because it is the goal which we hope to attain.

121. Then when he says, for God has not appointed us unto wrath, he shows the manner in which God works in us; this is first shown to be out of divine preordination and then as derived from the grace of Christ. Finally, Paul treats the manner in which salvation is to be achieved.

He begins with the words, God has not appointed us, that is, God has not ordained us: I appointed you that you should go and bear fruit (John 15:16); for wrath, that is, that we should deserve his wrath: God did not make death (Wis 1:13). Have I any pleasure in the death of the wicked, says the Lord God, and not rather that he should turn from his way and live? (Ezek 18:23). But unto the purchasing of salvation, that is, that we might acquire salvation, from the days of John the Baptist until now the kingdom of heaven has suffered violence, and men of violence take it by force (Matt 11:12). But you are a chosen race, a royal priesthood, a holy nation, God’s own people (1 Pet 2:9).

And this is achieved through Christ’s grace; hence he says, by our Lord Jesus Christ. For there is no other name under heaven given among men by which we must be saved (Acts 4:12). Who died for us, that is, he redeemed us by dying for us. The righteous died for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit (1 Pet 3:18).

And the manner of attaining salvation is also through him, for Christ taught us this while working for our salvation, which he achieved by dying and rising again. Who was put to death for our trespasses and raised for our justification (Rom 4:25). And so Paul says: whether we watch or sleep, we may live together with him. Whether we live or whether we die, we are the Lord’s (Rom 14:8).

122. Then when he says, for which cause, he teaches us how we should behave toward special classes of people.

And in this regard he makes three points;

first, he shows how they should behave towards their equals;

second, how they should be subject to their bishop, at and we beseech you.

And finally, he shows how the bishops should behave toward their flock, at and we beseech you.

123. To our equals we owe consolation in times of difficulty, and so he says, comfort one another. In addition, they should inspire them through example, and so be says, and edify one another. Let us then pursue what makes for peace and for mutual upbuilding (Rom 14:19).

124. Those who are subject to bishops owe them, first, the acknowledgment of blessings; second, charity; and third, peace.

Know those who labor among you, that is, acknowledge their work: remember your leaders, those who spoke to you the word of God (Heb 13:7). And I say that you shall respect them first on their own behalf, because of the great labors they have borne for you. And so he makes mention of those who labor among you for your good. Take your share of suffering as a good soldier of Christ Jesus (2 Tim 2:3). Second, you shall respect them on behalf of God, and because of this reverence is due to them as it is due to God. And so Paul remarks: and are over you in the Lord, that is, in the place of God. If I have forgiven anything, it has been for your sake in the presence of Christ (2 Cor 2:10). Third, you shall respect them on your own behalf, because they are useful to you; hence he says: and admonish you.

Furthermore, you owe them charity; hence, esteem them more abundantly, that is, before others.

Finally, for their work’s sake. Have peace with them. Yet some act against this. They hate him who reproves in the gate, and they abhor him who speaks the truth (Amos 5:10). One who rejoices in wickedness will be condemned (Sir 19:5). Nevertheless, you should be at peace with them because of their work of correction, for this work properly belongs to their office. I am for peace; but when I speak, they are for war (Ps 120:7).

Exhortations

5:14 And we beseech you, brethren, rebuke the unquiet: comfort the feeble minded: support the weak: be patient towards all men. [n. 125]

5:15 See that none render evil for evil to any man: but ever follow that which is good towards each other and towards all men. [n. 127]

5:16 Always rejoice. [n. 129]

5:17 Pray without ceasing. [n. 130]

5:18 In all things give thanks, for this is the will of God in Christ Jesus concerning you all. [n. 131]

5:19 Do not extinguish the Spirit. [n. 132]

5:20 Do not despise prophecies. [n. 134]

5:21 But prove all things: hold fast that which is good. [n. 135]

5:22 From all appearance of evil, refrain yourselves.

5:23 And may the God of peace himself sanctify you in all things: that your whole spirit and soul and body may be preserved blameless in the coming of our Lord Jesus Christ. [n. 136]

5:24 He is faithful who has called you, who also will do it. [n. 138]

5:25 Brethren, pray for us. [n. 139]

5:26 Salute all the brethren with a holy kiss.

5:27 I charge you by the Lord that this epistle be read to all the holy brethren.

5:28 The grace of our Lord Jesus Christ be with you. Amen.

125. Earlier he showed them how they ought to remain subject to their bishops. Here he makes the same point from another point of view.

And concerning this he does two things.

He first teaches how bishops should act toward their priests,

and second, he teaches them in general how they ought to behave towards everyone, at see that none.

126. It should be understood that the concern of bishops should be directed toward two things, that is, to prevent others from sinning and to safeguard themselves in this respect.

In treating the first point, Paul does three things; because there are three ways in which persons subject to authority may fail: first, in action; second, in the will; third, in virtue.

They fail in action when they give themselves over to the act of sinning; and then they ought to be corrected. And, although they ought to be corrected concerning every sin, they should be corrected especially with respect to the sin of idleness, and so Paul remarks: rebuke the unquiet. We were not idle when we were with you (2 Thess 3:7). Question your neighbor before you threaten him (Sir 19:17).

Their will may be at fault if no great tasks are undertaken because they are despondent as a result of their adversities and their earlier sins. Consequently Paul says, comfort the feeble minded. A person is considered feeble minded if he has no courage for great things because he is afraid of failing. Say to those who are of a fearful heart, be strong, fear not (Isa 35:4). Your words have upheld him who was stumbling (Job 4:4).

They fail in virtue whenever they sin because of weakness or are halfhearted in a good act; and these people need to be encouraged. So Paul remarks, support, that is, befriend in all charity, the weak, for their power is weak for resisting evil or for doing caritable works. We who are strong ought to bear with the failings of the weak (Rom 15:1).

A bishop ought to guard himself against a fault of any kind, and mainly against impatience, for he is bearing the fall burden of the group. I am not able to carry all this people alone, the burden is too heavy for me (Num 11:14). Hence he says, be patient towards all men. Good sense makes a man slow to anger (Prov 19:11). They shall be well treated, that they may show that the Lord our God is righteous (Ps 91:15).

127. Then, when Paul says: see that none, he shows them in general how they ought to behave towards everyone.

And concerning this, he does two things:

first, he shows how everyone should behave in certain matters;

second, he shows how they should behave in all things, at but prove all things.

In regards to the first, he makes three points:

first, he shows how they ought to behave towards their fellow men;

second, how to behave in matters that pertain to God, at always rejoice;

third, how to conduct themselves with respect to his gifts, at do not extinguish.

128. They should not be mean to their fellow men but should try to be kind to them. Paul says that earlier I spoke in particular, but now I say this in general: see that none render evil for evil to any man. If I have requited my friend with evil let the enemy pursue me (Ps 7:4).

Concerning the second point, Paul says, but ever follow that which is good towards each other and towards all men. And he says follow and not do, for it is you who must seek opportunity for doing good to your neighbor without waiting for him to supply you with an opportunity for doing good to him. Seek peace, and pursue it (Ps 34:14). Do not be overcome by evil (that is, so that you be attracted by it for doing wrong) but overcome evil with good (Rom 12:21). As we have opportunity, let us do good to all men (Gal 6:10).

129. Then when Paul says, always rejoice, he shows how they ought to behave towards God; and he mentions three things.

First, to rejoice in him; and so Paul says, always rejoice, that is, in God; for whatever evil might occur, it is incomparable to the goodness which is God. Hence, no evil ought to interrupt it, and so Paul insists: always rejoice.

130. Second, to pray for the blessings they want to receive. Paul urges, pray without ceasing. They ought always to pray and not lose heart (Luke 18:1).

How is this possible? It may happen in three ways. First, that person who does not neglect the appointed hours for prayer, prays always. You shall eat at my table always (2 Sam 9:7).

Second, to pray always means to pray continuously. But then prayer is considered under the aspect of the effect of the prayer. For prayer is the unfolding or expression of desire; for when I desire something, then I ask for it by praying. So prayer is the petition of suitable things from God; and so desire has the power of prayer. O Lord, you will hear the desire of the meek (Ps 10:17). Therefore, whatever we do is the result of a desire; so prayer always remains in force in the good things we do; for the good things we do flow forth from the desire of the good. There is a commentary on this verse pointing out: he does not cease praying, who does not cease doing good.

A third way by which it is possible to pray without ceasing is through the giving of alms which may be a sort of cause of continual prayer. In the lives of the fathers we read: he who gives alms is the one who always prays, for the person who receives alms prays for you even when you are asleep.

131. The third thing he mentions is to offer thanks for those blessings already received, hence Paul says: in all things, that is, in good times and in bad times, give thanks. We know that in everything God works for good for those who love him (Rom 8:28). Abounding in thanksgiving (Col 2:7). With thanksgiving (Phil 4.6). For this is the will of God in Christ Jesus concerning you all. Who desires all men to be saved and to come to the knowledge of the truth (1 Tim 2:4).

132. Then when he says, do not extinguish the Spirit, he shows them how they are to regard the gifts of God.

First, Paul shows that they must not curtail them;

second, that they must not have a disdain for the gifts of God, at do not despise prophecies.

133. The Holy Spirit is a divine, incorruptible and eternal person; and so he cannot be extinguished in his own substance. Nevertheless someone is said to quench the Spirit, in one way, by extinguishing the ardor for the Spirit either in himself or in somebody else. Be aglow with the Spirit (Rom 12:11). For when somebody wishes to do something generous as a result of the impulse of the Holy Spirit, or even when some generous inclination arises, and the person impedes it, he extinguishes the Holy Spirit. You always resist the Holy Spirit (Acts 7:51).

In another way one may extinguish the Holy Spirit by mortal sin. For the Holy Spirit always abides in himself; but he abides in us when he makes us abide in him. But when somebody commits a mortal sin, the Holy Spirit does not abide in him. For a holy and disciplined spirit will flee from deceit, and will rise and depart from foolish thoughts, and will be ashamed at the approach of unrighteousness (Wis 1:5).

A third way in which one may extinguish the Spirit is by concealing him; this is meant to imply that if you have the gift of the Spirit, make use of it for the benefit of your neighbors. Hidden wisdom and unseen treasure, what advantage is there in either of them? (Sir 20:30). Nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house (Matt 5:15).

134. Do not despise prophecies. For some among these people were gifted with prophecies but were considered insane by them. Earnestly desire the spiritual gifts, especially that you may prophesy (1 Cor 14:1). Or else prophecies may be understood as divine doctrine; for those who explain divine doctrine are called prophets. In this case, do not despise the words of God and preachers. For the word of the Lord has become for me a reproach and derision all day long (Jer 20:8).

135. Then when he says, but prove all things, he shows how they ought to behave towards everything; and one piece of advice is that they should make use of discretion in all matters. Your reasonable service (Rom 12:1). In this matter there should be a careful examination of the election of the good, and the rejection of the evil.

In treating the first point Paul says, do not despise prophecies, nevertheless, prove all things, that is, those which are dubious; for matters that are evident do not require examination. Do not believe every spirit (1 John 4:1). Does not the ear try words? (Job 12:11).

Concerning the second, he says, hold fast that which is good. For a good purpose it is always good to be made much of (Gal 4:18).

In regard to the third point, Paul says of evil: from all appearance of evil, refrain yourselves. He knows how to refuse the evil and choose the good (Isa 7:15). And he says, all appearance, because we are obliged to avoid even those actions which only have the appearance of evil, that is, which we cannot perform in the sight of men without causing scandal.

136. Then, when Paul says: and may the God of peace himself, he interjects a prayer;

and he does three things.

First, he prays on their behalf;

second, he indicates that his prayer will be heard;

and finally, he issues special admonitions.

137. Paul says, I have given my advice; but remember that nothing will come of it unless God gives you grace. Therefore, may the God of peace himself sanctify you. I am the Lord who sanctifies you (Lev 22:32). In all things, that you may be totally holy, and this in order that your whole spirit and soul and body may be preserved blameless in the coming of our Lord Jesus Christ.

On account of these words, certain people maintained that the spirit in man is one element and the soul another, thus positing two souls in man, that is, one which animates the body and another which carries on the function of reasoning. These opinions are rejected in the Church’s teaching.

For it should be realized that these two elements do not differ essentially, but only by reason of the powers present in them. There are certain powers in our soul which are linked to bodily organs, such as the powers of the sensitive part of the soul. And there are other powers which are not linked to bodily organs, but function apart from the body, insofar as they are the powers of the intellectual part of the soul. The latter powers are regarded as spiritual powers in that they are immaterial and separated in some manner from the body in that they are not functions of the body but are referred to as the mind. Be renewed in the spirit of your minds (Eph 4:23). Yet it is called the soul insofar as it animates the body, for this is proper to it.

Paul speaks here in a specific sense. Now there are three elements involved in sin: reason, the sensitive appetite, and the actual actions of the body. Paul is anxious that all three of these areas be free of sin. Since he wants reason to be free of sin, he says: that your whole spirit, that is, your mind, may be preserved. For in every sin, reason is corrupted in the sense that every bad person is in some way ignorant. There should be no sin in the sensitive appetite either, and Paul refers to this when he says: and soul. Nor should there be sin in the body, and so Paul adds: and body.

This, however, is achieved when the body is preserved immune from sin. Paul also says: blameless, instead of not without sin which may be attributed only to Christ; but to be blameless may also be said of those who, although they may commit venial sins, nevertheless have not committed grave sins by which their fellow men may be scandalized. Walking in all the commandments and ordinances of the Lord blameless (Luke 1:6). And Paul adds, in the coming of our Lord Jesus Christ, that is, persevering until the end of life.

Or, perhaps the word whole Spirit may refer to the gift of the Holy Spirit, as if implying: may the gift of the Holy Spirit, which you have, be unimpaired.

138. Then when Paul says: he is faithful who has called you, he expresses the hope that his prayer will be heard, as if saying: it will come about as I hope, for he who calls you will do it, that is, he will accomplish it. The Lord is faithful in all his words (Ps 145:13). And those whom he called he also justified (Rom 8:30).

139. Finally, Paul adds certain familiar admonitions as when he urges prayer: pray; and mutual peace: salute all the brethren with a holy kiss, not a treacherous kiss as that of Judas (Matt 26:49), nor a passionate kiss like that of the lustful woman (Prov 7:13).

I charge you by the Lord that this epistle be read to all the holy brethren. Paul feared that those in charge of the assembly might suppress it because of some of the things contained in it. The people curse him who holds back grain, but a blessing is on the head of him who sells it (Prov 11:26).

Finally, he concludes the letter with a salutation.