Commentary on 1 Thessalonians (Super I Epistolam ad Thessalonicenses Lectura)

Above he commended them because they received the word of God in tribulations; here he commends them because they did not withdraw from him on account of tribulations. And concerning this he does three things: first he recalls their tribulations; second he shows what remedy he applied for them, in chapter III, at the words "for which cause"; third, why, at the words "because now we live." But because he had said above, concerning them, that the apostle's entrance toward their conversion was reported by all, therefore he first treats of his own entrance; second, of their conversion, at "therefore we also give thanks." Concerning the first he does three things: first he recalls his own constancy, which he had before he came to them; second, the sincerity of the teaching by which he converted them, at "for our exhortation"; third, the sincerity of his conduct with those converted, at "for you." Again, the first is divided into two: first he sets forth the tribulations which he suffered before he came to them; second, how he did not lose confidence on this account, at "we had confidence."

He says therefore: I say that he announces our entrance, which you also know, that it was not vain, etc., that is, light, but difficult, because it was through many tribulations. Or "not vain," that is, empty, but full. Gen. 1:2: the earth was void and empty, etc. Or "not vain," that is, unstable, but firm. Phil. 2:17: I have not run in vain, nor labored in vain. But we suffered bodily sufferings before. Prov. 19:11: the teaching of a man is known through patience. Ps. 91:15: they shall be well enduring, that they may proclaim. Likewise spiritual [sufferings], because on this account he was afflicted with insults in Philippi, where on account of the healing of the pythoness he suffered tribulations. And this city is of Macedonia. Nor yet on account of these things was the confidence of preaching extinguished. Is. 12:2: behold, God is my savior, I will act with confidence, and I will not fear. And this confidence was to preach to you the Gospel of God in much solicitude concerning your conversion. Rom. 12:8: he who is over others, with solicitude. II Cor. 11:28: besides those things that are from without, my daily pressure, the solicitude of all the churches.

Then, when he says "exhortation," he shows the sincerity of his preaching. And concerning this he does two things: first he proves the sincerity of his teaching; second he explains certain things he had said, at "not as to men." Concerning the first he does two things: first he excludes the corruption of the teaching; second he sets down the sincerity, at "but as approved." Now teaching is corrupted either on account of the matter which is taught, or on account of the intention of the one teaching. On account of the first, teaching is corrupted in two ways, namely either through error, as one teaching that salvation is through Christ together with the legal observances. II Tim. 3:13: evil men and seducers shall grow worse, erring, and sending others into error. Therefore he says: "for our exhortation is not," as that of some, "of error." Or on account of uncleanness, as those who say that one ought to give oneself over to pleasures, which teaching is from a certain Nicolaus, who permitted promiscuous marriages, sharing his wife with another; therefore he says, "nor of uncleanness." Apoc. 2:20: you permit the woman Jezebel, who calls herself a prophetess, to teach and seduce my servants to fornicate, and to eat of things sacrificed to idols, etc. Job 6:30: you shall not find iniquity in my tongue. Likewise, the exhortation is not in guile as that of some, who, although they speak the truth, nevertheless have a corrupt intention, because they seek not the profit of their hearers nor the honor of God, but their own honor. Against which he says, "nor in guile." Jer. 9:8: their tongue is a wounding arrow, it has spoken guile, etc. His preaching, therefore, is not corrupt, but sincere. Now a thing is sincere which preserves its own nature. But preaching is then sincere, when someone teaches with that same tenor and end with which Christ taught. And therefore he says, "but as approved," that is, we speak in that manner and with that intention with which God chose and approved us to preach the Gospel. Gal. 2:7: the Gospel of the uncircumcision was entrusted to me, as that of the circumcision to Peter. Acts 9:15: this man is a vessel of election to me, to carry my name before the Gentiles, and kings, and the sons of Israel.

Then, when he says "not as to men," etc., he shows that his preaching is not in guile. First excluding that on account of which it might seem to be deceitful; second he makes it clear through a sign, at "nor at any time"; third through a cause, at "nor on occasion." On account of the first he says: my preaching is not as pleasing men, namely, finally. Ps. 52:6: the bones of those who please men have been scattered. Gal. 1:10: if I pleased men, I would not be the servant of Christ. Sometimes, however, they ought to wish to please men for the glory of God, that preaching may bear more fruit, as is said I Cor. 10:33: I please all men in all things, etc. But God, etc. Prov. 16:2: all the ways of man are open to his eyes. Now the sign of this is that we did not flatter, speaking to them pleasing things. Is. 30:10: speak to us pleasing things, see for us errors, etc. Prov. 24:28: do not flatter anyone with your lips, etc. And he shows the same thing through a cause. For on account of two things does someone seek to please men, namely either for the sake of benefits, or for the sake of glory. But this he excludes here, and first, the first, saying, "nor were we," etc. Because we avoid not only flattery, but also every occasion of avarice. I Tim. 6:5: supposing gain to be godliness. Jer. 6:15: for from the least even to the greatest, all are devoted to avarice. Second, the second, at "nor seeking glory from you nor from others," concerning the teaching, since we might have gloried and received — rather, to be a burden, because they owed him glory and support; whence he says, "since we could." And he calls it a burden, because those preaching to them perversely sought these things from them beyond measure. Is. 3:14: for you have devoured my vineyard, etc.

Then, when he says "but we became," etc., he makes clear these two things: first, that he does not seek human glory; second, that neither [does he seek] occasion for avarice, at "for you remember." Concerning the first he does two things: for first he shows his humility; second, under a likeness, he shows his solicitude, at "as if a nurse." He sets down, therefore, the first, saying that "we became little ones," etc., that is, humble. Ecclus. 32:1: have they made you a ruler? Do not be lifted up, but be among them as one of them. This he shows in a likeness, saying "as if a nurse," who, namely, condescends to an infant, speaking to it with stammering, that the child may learn to speak, and in gestures also condescends to it. I Cor. 9:22: I have become all things to all. I Cor. 3:1: as to little ones in Christ, I gave you milk to drink, not food. Even souls. John 10:11: the good shepherd gives his soul for his sheep, etc. Because most dear, etc. II Cor. 12:15: but I will most gladly spend, and be spent myself, for your souls, etc.

Then, when he says "for you remember," he shows, second, what he had said above, namely, likewise, "nor by occasion of avarice," because we took nothing from you, but from labor, because "of labor," etc. And some indeed labor, but with comfort; but we did not, but with toil. Therefore he says "of our labor," not for the exercise of the body, but with fatigue. Whence he says "and of fatigue." Some also labor by day, but we, "night and day." For by this he wished to restrain the false [preachers], who received too much, and on account of the idle among them. I Cor. 4:12: we labor, working with our own hands, etc.

Then, when he says "for you are," he sets forth the purity of his conduct, and first, how holy, with regard to life; second, how solicitous, with regard to teaching, at "how each one." He says therefore: you know how holily, that is, purely. Lev. 11:44 and 19:2: be holy, because I am holy. Justly, with regard to one's neighbor. Titus 2:12: let us live soberly, and justly, and piously in this age. Without complaint, to you who have believed, that is, from the time you believed, doing nothing whereby anyone could scandalize each one of you individually. Note that individual preaching sometimes avails much. As a father. I Cor. 4:15: in Christ Jesus, through the Gospel, I have begotten you. Beseeching. Philem. 8: having much confidence in Christ Jesus to command you what pertains to the matter, on account of charity I rather beg. And consoling, through gentle words. Against which it is said, Ezek. 34:4: with austerity you commanded them, with power. Is. 61:2: that I might console all who mourn, and grant consolation to those who mourn in Sion. And what did you preach? That worthily, that is, that your conduct might be such as befits the ministers of Christ. Col. 1:10: that you walk worthily of God, pleasing him in all things. Of God, who, etc. Wis. 6:21: therefore the desire of wisdom leads to the everlasting kingdom.

Above, the apostle showed what his entrance to them was like; here he shows what their conversion was like. And concerning this he does two things: for first he shows that they were converted perfectly through firm faith; second, how they stood firm bravely in tribulations, at the words *for you*. He therefore first sets down their good deeds for which he gives thanks, and gives the reason. He says therefore *for this cause* — because I preached to you solicitously, as a father to his sons, therefore *we give thanks* for your good deeds, as a father does for the good deeds of his sons. 3 John, v. 4: *I have no greater grace than this, that I hear my children walking in truth.* Phil. 4:6: *with thanksgiving.* But for what? *Because when you had received from us,* etc. A preacher ought to give thanks when his word profits in his hearers. And he says the words *heard of God from us*, that is, through us. Ps. 84:9: *I will hear what the Lord God speaks in me.* Rom. 10:17: *for faith is from hearing, and hearing through the word of Christ.* *You received it*, that is, you held it firmly in your heart, *not as the word of men*, because the words of man are vain. 2 Cor. 13:3: *do you seek a proof of him who speaks in me, Christ?* 2 Peter 1:21: *for prophecy was not brought at any time by human will, but the holy men of God spoke, inspired by the Holy Spirit.* And why do you give thanks? Because this very thing, that you have believed, God has worked in you. Phil. 2:12: *it is God who works in you to will and to accomplish, according to good will.* Isaiah 26:13: *you have wrought all our works in us, O Lord.*

Then when he says *for you*, he shows how they stood firm bravely in tribulations. And concerning this he does two things: for first he sets down the tribulations in which they stood; second, what remedy he proposed to apply, at the words *but we*. Likewise the first is divided into two, for first he commends their patience in adversities; second he rebukes those who brought on the adversities, at the words *who the Christ*. He says therefore: you received the word not as it is of men, but as it truly is the word of God, because you exposed yourselves for it even unto death. For by this, that a man dies on account of Christ, it is testified that the words of faith are the words of God. And therefore martyrs is the same as witnesses. *In Judea.* For there the faith of Christ was first announced. Isaiah 2:3: *out of Sion shall the law go forth, and the word of the Lord from Jerusalem.* There also the persecution of the faith first occurred. Acts 8:1: *and there was on that day a great persecution against the Church which was at Jerusalem,* etc. Hebrews 10:32: *but call to mind the former days, in which, being enlightened, you endured a great fight of afflictions.* And these suffered similar sufferings. And therefore he says *the same things suffered from your own countrymen*, that is, from the unbelieving Thessalonians. Matt. 10:36: *a man's enemies,* etc.

Then when he says *who both the Lord*, he vituperates the Jews, from whom the persecution began. And first he recalls their fault; second the reason for the fault, at the words *that they may fill up*. Concerning the first he does three things: first he sets down their fault in comparison to the ministers of God; second in comparison to Christ himself; third in comparison to the whole human race. The ministers of God are the preachers. But preaching is principally from Christ, figurally from the prophets, executively from the apostles. Against these three the Jews rose up. And first he speaks of Christ, at the words *who both the Lord*. Matt. 21:38: *this is the heir, come, let us kill him.* Nor does it stand in the way that the Gentiles killed him, since they themselves with their own voices demanded that he be killed by Pilate. Jer. 12:8: *my inheritance is become to me as a lion in the forest, it has given forth its voice against me,* etc. Second he speaks of the prophets, at the words *and the prophets*. Acts 7:52: *which of the prophets have not your fathers persecuted? And they killed those who foretold of the coming of the just one, of whom you now have been the betrayers and murderers.* Third he speaks of the apostles, *and us*, namely the apostles. Matt. 10:17: *they will deliver you up in councils,* etc.

Second he sets down the fault in comparison to God, at the words *they please not God*, although they believed that in this they were rendering service to God, John 16:2. But because they have a zeal of God not according to knowledge, therefore they please not God, because they do not act from right faith, and *without faith it is impossible to please God*, Hebrews 11:6. Isaiah 5:25: *the wrath of the Lord was kindled against the people,* etc.

Third he shows their fault in comparison to the whole human race, when he says *they are adverse to all men*. Genesis 16:12: *his hand against all,* etc. But they are adverse in this, that they prohibit and impede the preaching to the Gentiles and their conversion. Acts 11:2, Peter is reproved because he went to Cornelius. Likewise Luke 15:28, the elder son, namely the people of the Jews, is troubled because the younger son, that is, the people of the Gentiles, is received by the father. Isaiah 45:10: *woe to him that says to his father: what do you beget?* Numbers 11:29: *who would grant that all the people might prophesy?*

But the reason for this fault is from the divine permission, by which he wills that they fill up their sins. For of all things that happen, whether good or evil, there is a certain fixed measure, because nothing is infinite. And the measure of all these is in foreknowledge. Of good things indeed, in his preparation. Eph. 4:7: *for to every one of us is given grace according to the measure of the giving of Christ.* But of evil things, in permission, because if some are evil, nevertheless not as much as they wish, but as much as God permits. And therefore they live so long, until they arrive at that point which God permits. Matt. 23:32: *fill up the measure of your fathers,* etc. And therefore he says *that they may fill up*, etc. For God gave the Jews, after the passion of Christ, a space of penance of forty years, and they were not converted, but added sins to sins. And therefore God did not permit further. Hence he says here *the wrath of God has come*, etc. 4 Kings 22:13: *the wrath of God is greatly enkindled against us, because our fathers did not hear the words of this book,* etc. Luke 21:23: *for there shall be great distress upon the land, and wrath to this people,* etc. And do not believe that this wrath is for a hundred years, but even to the end of the world, when the fullness of the Gentiles has entered, etc. Luke 19:44 and 21:6 and Matt. 24:2: *there shall not be left a stone upon a stone, that shall not be thrown down.*

Then when he says *but we*, he shows the remedy which he proposed to apply, namely that he personally would go to them. And concerning this he does two things: for first he sets down the purpose of his visitation; second the impediment, at the words *but Satan hindered*; third the reason why he wished to go, at the words *for what is*. He says therefore *but we, brethren, being taken away from you*, from whom we were separated, or on account of your tribulations, *in presence*, that is, lacking conversation, *and in sight*, that is, lacking vision: for these two things the presence of a friend is necessary, because it is consoling; *but not in heart*, because in heart we are present. 1 Cor. 5:3: *I indeed, absent in body, but present in spirit.* *We have hastened the more abundantly [to see your] face,* etc. So that as in heart, so also in body he might be present. Rom. 15:23: *having a desire to come to you for many years now past,* etc. *We have hastened*, he says in the plural, because he writes in the person of three, namely himself, Silvanus, and Timothy. Therefore also *we wished to come to you*, all perhaps once, but *I Paul, once and again*, that is, twice I proposed, *but Satan hindered us*, that is, he procured impediments, perhaps through storms of the air. Apoc. 7:1: *these are the angels who hold the winds.*

Then when he says *for what is*, he shows the reason for the purpose. First as to the future; second as to the present, at the words *for you*, etc. He says therefore: I desire to see you, and I give thanks for your good deeds, which are our hope. For for these we hope for rewards from God, when he shall come to render to each according to his works. For the greatest recompense to a preacher is from those whom he converts. *Or joy*, because their joy is the joy of the apostle, just as their good is the good of the apostle; for the good of an effect is traced back to the good of the cause. *Or a crown of glory*, because for their contests, he also who led them to contend is crowned. For the leader who led the soldiers into battle will be crowned. Ecclus. 30:2: *he that teaches his son shall be praised in him, and shall glory in him in the midst of them of his household,* etc. This, I say, hope, what is it? Is it not you? Yes indeed, thus in the future *before our Lord Jesus Christ at his coming*. But also in the present, *for you are*, among all the faithful, *our glory*. 1 Cor. 9:15: *it is better for me to die, than that any man should make my glory void.* *And joy*, in which I rejoice over your good deeds in the present.