Thomas Aquinas

After the Apostle has shown that God consoles his servants in tribulations — namely, the ministers of the faith and the preachers — here he consequently shows that their consolation redounds to the good of others. And concerning this he does two things. First he shows how their consolation is for the benefit and salvation of others; second he sets forth the order of this consolation and salvation, at the place *which worketh patience*, etc.

Concerning the first, it should be noted that the Apostle says he has received three things: tribulation, when he says *in all our tribulation*; consolation, when he says *who comforteth us*; exhortation, when he adds *that we also may be able*, etc. Taking these three, then, passively, we say that the apostles are consoled, are afflicted, and are exhorted. Hence the Apostle also shows that three things redound to the consolation of others, and this in a certain order.

And first, their tribulation, when he says, *whether*, he says, *we be in tribulation*, etc. As if he were to say: truly, whatever we receive is for your good, because whether we are in tribulation, it is *for your exhortation and salvation*, namely because by our example God admonishes you to the endurance of sufferings, whence eternal salvation comes to you. Hence in 1 Maccabees 6:34 it is read that they showed the elephants the blood of grapes and of mulberries, that they might provoke them to battle. This happens when the sufferings of the saints are set before the lukewarm and the slothful as an example.

Second, he shows that their consolation redounds to the benefit of others, when he says *or whether we be comforted*. As if he were to say: our very consolation, by which we are consoled by hope of the reward, is for your consolation, inasmuch as, by our example, you also, having the same hope of the reward, rejoice.

Third, he shows that their being exhorted is for the good of others, saying *or whether we be exhorted*, through interior inspiration or through scourges, that is, *for your exhortation*, namely that you may be encouraged to greater things, and may hope for salvation. Hence it is said in 2 Maccabees, the last chapter, that *being exhorted by the words of Judas*, etc. *And you helping withal*, etc.

Now he sets forth the order of this consolation and salvation, when he adds *which worketh patience*, etc. And concerning this he does two things. First he shows the patience had in adversities; second he manifests the fruit which comes from patience, at the place *that hope may be steadfast*, etc.

He says therefore: I say that these things redound to your salvation, which salvation is yours in this: inasmuch as by our example you are strong for the endurance of sufferings, and so that you patiently endure the sufferings which we also suffer. Luke 21:19: *in your patience you shall possess your souls*. James 5:10: *take, my brethren, for an example*, etc. From this patience indeed a fruit comes to you, because from this our hope is firm on your behalf, that you may be made heirs of eternal life. Romans 5:3f: *tribulation worketh patience, and patience, hope*. Gregory: the more grievous things a man has endured for his name, so much the more solid does hope in God arise. For from the sufferings which the saints of God endure for Christ, hope of eternal life arises for them. And the cause of this hope is that *we are knowing* that as you are partakers of our sufferings, you shall be partakers also of the consolation, that is, of eternal life. 2 Timothy 2:11: *a faithful saying: for if we be dead with him, we shall live also with him*, etc. 1 Peter 4:13: *communicating in the sufferings of Christ, rejoice*, etc.

Next, when he says *for we do not wish you*, he wins their good will, by recounting certain things in particular. And concerning this he does three things. For first he describes the persecution which he suffered in Asia; second, the special consolation bestowed upon him, at the place *who out of so great*, etc.; third he adds the cause of the consolation, at the place *for glory*, etc.

He says therefore the first: not only is it good for you to know the things which have been said about tribulations in general, but we do not wish you to be ignorant, because to know is useful for you, inasmuch as by our example you are more patient. *We do not wish*, I say, *you to be ignorant concerning our tribulation*, etc. Lamentations 3:19: *remember my poverty*, etc.

This is that persecution concerning which it is read in Acts 19:23ff, which was brought upon the Apostle by a certain silversmith of Asia stirring up the people against him — a persecution which the Apostle indeed magnifies from three things. From the place, because it was in Asia — and this is what he says: *which*, namely the tribulation, *was made in Asia*, that is, at Ephesus, which is in Asia, where he ought rather to have been honored and consoled. From the bitterness, because it was beyond the wont of human sufferings, and therefore he says *because we are above measure*, etc. Also beyond power, and therefore he says *above strength*.

But against this, 1 Corinthians 10:13: *God is faithful, who will not suffer you to be tempted above*, etc. I answer. It must be said that to suffer above strength can be understood in two ways. Either above natural strength, and he speaks of this here — above which God sometimes permits the saints to be tempted; or above the strength of grace, and of this that text of 1 Corinthians 10:13 is understood — *God is faithful*, etc. — above which God does not permit anyone to be tempted.

And that the Apostle here speaks of natural strength, he shows next when he says *so that it wearied us to live*. For it is clear that among other things, to live is desired more. When therefore there is so great a persecution that even life itself is rendered wearisome, it is manifest that it is above the strength of nature. And this is what he says, *so that*, etc.; as if he were to say: the persecution was so grievous that life was wearisome to us. Job 10:1: *my soul is weary of my life*.

Against this, James 1:2: *count it all joy, my brethren*, etc. I answer. It must be said that tribulation can be considered in two ways. Either in itself, and so it is wearisome; or in comparison to its end, and so it is pleasant, inasmuch as it is endured for the sake of God and the hope of eternal life.

And not only was life wearisome to us, but we were certain of death. Hence he says *but we ourselves had in ourselves the answer of death*, that is, the certainty of death; as if he were to say: my own opinion dictated to me this, that I ought to die. Or otherwise, *the answer of death*, that is, reason itself would say and choose to die on account of the weariness of life.

He also magnifies the tribulation from its cause, hence he says *that we should not be in ourselves*, etc., namely that human pride might be repressed. Jeremiah 16:19: *O Lord, my strength and my might*, etc. But in all things let us trust in God. Jeremiah 17:7: *blessed is he who trusts in the Lord*, etc. And therefore he says *but in God who raiseth*, etc. 1 Kings 2:6: *the Lord killeth and maketh alive*.

But because the Lord does not forsake those who hope in him, therefore the Apostle adds the consolation made to him by the Lord, saying *who out of so great dangers*, etc. And concerning this he does three things. First he describes the present consolation against past evils; second, the future consolation; third, the cause of hope.

He says therefore: we have been consoled by God, who delivered us in the past from so great dangers, and delivers us in the present, because he does not cease to free us — Isaiah 43:2: *when thou shalt pass through the waters*, etc. — in whom we hope, because he will deliver; and he added in the future, Ecclesiasticus 2:9: *you who fear the Lord, hope in him*.

Now your prayers furnish us the cause of this hope. Hence he says *you helping withal in prayer*, which you make for us. Proverbs 18:19: *a brother that is helped by his brother*, etc. Romans 15:30: *I beseech you, brethren, through our Lord Jesus Christ, and by the charity of the Holy Spirit, that you help me in your prayers*, etc.

These prayers indeed are necessary, because God confers many good things on one at the prayers of many. The reason for this is that for the good things which he confers, God wishes thanks to be shown to him, and that many should thereby be bound to acts of thanksgiving; and this happens when, from the fact that he gives to one at the prayers of many, he obligates to himself all at whose prayers he confers some good, so that thus not only he to whom it is given, but also those very ones who ask, may render thanks to God. And this is what he says: *that from the persons of many*. And he says *from many faces* — whether as to age, or as to condition, or as to the diversity of nations or of customs. *Of that gift which is in us*, that is, for that gift, namely of faith, which is in us, thanks may be given to God for us by many. Ephesians 5:20: *giving thanks to God and the Father*.

Or otherwise: *that from the persons of many faces*, that is, of the persons of conditions. I say, of that gift which is in us, that is, who have the same gift, namely of faith or of charity — that is, from many persons of those who are in the faith of Christ — thanks may be given, etc. And thus, according to this exposition, by the different faces are understood different virtues, so that the face of each one is said to be that virtue in which he excels: as the face of Job, patience; the face of David, humility; and so of the others.