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

Above, the Apostle commended the faithful for their constancy in tribulations and other goods; here he admonishes them, for the future, to act well. And first he sets forth a general admonition; second he specifies, at "that you abstain." Concerning the first he does two things: first he sets forth his intention, second he assigns the reason for the admonition, at "that you may abound," etc. He says therefore: I have heard of your past goods, but for the future we ask, etc. He induces them, first, on his own part. And so he says "we ask." Ps. 121:6: "Ask the things that are for peace," etc. Likewise on Christ's part, and so he says "we beseech," etc. He beseeches, however, because they were perfect. 1 Tim. 5:1: "Do not rebuke an elder, but beseech him as a father." But what does he ask? "That just as," etc. The Apostle had taught them how they ought to walk in the common way of justice, which is through the commandments. Hence he says: "you have received," etc. Ps. 118:32: "the way of your commandments," etc. Likewise how they might please God in the way of counsels. Wis. 4:10: "Being pleasing to God, he was made beloved." Or how you should walk, namely through right action. Jn. 12:35: "Walk while you have the light." How you should please, namely through right intention. "So also you may walk" — that is, that you keep to the first doctrine, not withdrawing from it. Gal. 1:8: "But though we, or an angel from heaven, should preach to you besides that which we have preached to you, let him be anathema."

The reason for the admonition is taken, first, from the fruit of keeping the admonition; second, from the admonition itself, at "for you know what," etc. He says therefore: although you are good, yet through the exercise of the commandments and counsels you will abound and progress. 2 Cor. 9:8: "God is able to make all grace abound in you." For charity is so great that there always remains that in which one may progress. Likewise, the things which you received from the admonition are honorable and useful. Ps. 18:8: "The law of the Lord is unspotted," etc. Prov. 6:23: "The commandment is a lamp, and the law a light, and the way of life." Therefore he says "what precepts" — that is, of what sort. And this received through the Lord Jesus, from him. 1 Cor. 11:23: "For I have received of the Lord that which also I delivered unto you," etc. Heb. 2:3: "which, since it had received its beginning to be declared through the Lord, from those who heard," etc. And these are these things. "This is the will of God, your sanctification" — as if he were to say: all the precepts of God are for this, that you may be holy. For holiness denotes cleanness and firmness. And all the precepts of God lead to these: that one be clean from evil, and firm in good. Rom. 12:2: "that you may prove what is the will of God" — namely, as explained through the precepts.

Then, when he says "that you abstain," he admonishes in particular. And first he corrects them concerning certain disorders among them; second he urges them to the observance of good things, in chapter 5, at "concerning the times." Now there were three disorders among them: namely, of carnal vices as regards some, likewise of curiosity, likewise of sorrow over the dead; and therefore he treats of these. The second, at "but concerning charity." The third, at "we would not have you." Concerning the first he does two things: first he admonishes them to abstain from an immoderate appetite for carnal things; second he gives the reason, at "because the avenger." Again, the first is divided into two, because first he forbids lust; second, avarice. And he always joins these together, because each is concerned with a bodily object, although this is completed in spiritual delight. Likewise, first he teaches to beware of lust as regards one not one's own; second as regards one's own wife, at "that he may know."

He says therefore "that you abstain from fornication." For it is the will of God to abstain from fornication; therefore it is a mortal sin, because it is against the precept and will of God. Tob. 4:13: "Keep yourself from all fornication." But also with respect to one's wife you should abstain honorably, so that each one may know how to possess his vessel — that is, his wife — "in sanctification," ceasing for a time, "and in honor, not in passion" — namely, so that passion should go before — "even as the Gentiles" — because this is the way of the Gentiles, to seek present delights, but not those of the future life. "In sanctification and honor," because here is the due use of marriage, which is for the good of offspring, or for rendering the debt, and thus it can be without sin; but sometimes it is a venial sin, if concupiscence is not carried beyond the bounds of marriage — namely when, although he has concupiscence, he would nevertheless not use it unless she were his wife. But when it is outside the bounds of marriage, mortal sin follows, and this is when, if she were not his wife, he would still use her, and more willingly with another. Heb. last [chapter], 4: "Let marriage be honorable, and the bed undefiled." "But fornicators and adulterers God will judge." 1 Pet. 3:7: "Husbands likewise dwelling with them according to knowledge, giving honor to the woman as to the weaker vessel, as to co-heirs of grace and life, that your prayers be not hindered."

Then, when he says "and let no man," he forbids avarice. Hence he says "and let no man overreach" — that is, use violence by taking away another's goods through power. Jas. 2:6: "Do not the rich oppress you by might?" Nor circumvent by deceit. Jer. 5:27: "As a snare full of birds, so their houses are full of deceit."

Then, when he says "because the avenger," etc., the reason for the admonition is given, which he first assigns from divine vengeance; second he shows this vengeance to be just, at "for he has not called." He says therefore: let us abstain from these things, because "the Lord is the avenger." Gal. 5:21: "I foretell you, as I have foretold you, that they who do such things shall not obtain the kingdom of God." For certainly he avenges justly, of which there is one reason from God calling, a second from the contrariety to the gift. If the Lord calls you to one thing, and you do the contrary, you are worthy of punishment. And therefore he says "for he has not called," etc. Eph. 1:4: "He chose us in him before the foundation of the world, that we should be holy and unspotted in his sight in charity." Rom. 8:30: "whom he called, them he also justified," etc. Therefore he says "therefore," etc.; as if to say: this is one special reason which I have stated. There is another reason, because these vices are contrary to the Spirit, who has been given to us. Hence, whoever does these things does injury to the Holy Spirit. Therefore he says "who also," etc. Heb. 10:28: "A man making void the law of Moses dies without any mercy, on the word of two or three witnesses; how much more, do you think, does he deserve worse punishments, who has trodden underfoot the Son of God, and has held the blood of the testament unclean in which he was sanctified, and has done despite to the Spirit of grace?"

Then, when he says "but concerning charity," etc., he draws them back from idleness. Now it must be known that, as Jerome says in his letter to the Galatians, the Thessalonians were generous, and it was their custom for the rich to give much; and therefore the poor idly clung to their benefaction, not caring for labors, but running about through houses. And therefore first he commends the generosity of the givers; second he dissuades the idleness of the receivers, at "and that you give attention." He says therefore, first, that they do not need to be admonished to charity; second he admonishes that they progress in it, at "but we ask."

He says therefore "but concerning the charity of brotherhood" — that is, that you love the brethren — "it is not necessary to write to you." Rom. 12:10: "Loving one another with the charity of brotherhood." Heb. last [chapter]: "Let the charity of brotherhood remain in you." And the reason is because "you yourselves have learned from God" — namely, the precept in the law. Lev. 19:18: "You shall love your friend as yourself." Likewise in the Gospel. Jn. 13:34: "A new commandment I give you, that you love one another," etc. Or, you have learned by interior instruction. Jn. 6:45: "Everyone who has heard from the Father, and has learned, comes to me," etc. And this he learns through the Holy Spirit.

Then, when he says "but we ask," he exhorts them to progress in charity, saying: and because you have charity toward all, therefore we ask that you progress. And although others abuse it, you nevertheless should persist. Prov. 15:5: "In abundant justice virtue is greatest."

Then, when he says "and that you give attention," he reproves the idle: first their restlessness; second he shows how they should repress it; third, why. He says therefore: "that you give attention, that you be quiet." Prov. 7:10: "talkative and wandering, impatient of quiet, nor able to remain in the house with her feet," etc. 2 Thess. 3:7: "We were not restless among you, neither did we eat any man's bread for nothing, but in labor and weariness, working night and day," etc. Repressing idleness by exercising business. Hence he says "and that you do your own business." Prov. 24:27: "Diligently work your field, that afterward you may build your house." He says, however, "your own" — but is it not the case that another's business is also to be done? And it seems that it is so. Rom. last [chapter]: "that you assist her in whatever business." I respond. It must be said that all things can be done in a disordered way, if they are done outside the order of reason — namely when someone conducts himself dishonestly — and in an ordered way, namely when the order of reason is kept, and in necessity, and this is commendable.

"And that you work with your own hands" — that is, by working with your hands. Ecclus. 33:29: "Idleness has taught much evil," etc. Ezek. 16:49: "This was the iniquity of Sodom your sister: pride, fullness of bread, and abundance, and the idleness of her and of her daughters, and they did not reach out a hand to the needy and the poor," etc. And this is a precept for all those who do not have other means by which they can live lawfully; because it is a precept of nature that a man should sustain his body. 2 Thess. 3:10: "He who is not willing to work, let him not eat either." Of this there is a twofold reason. The first, on account of the example to others. Hence he says "that also honestly," etc. For unbelievers, seeing your manner of life so idle, detest you. 1 Tim. 3:7: "But he must have a good testimony from those who are outside," etc. The second reason, that you should not desire the things that are others'; hence it is said "and that you desire nothing of any man's." Prov. 21:25: "Desires kill the slothful." Eph. 4:28: "He who stole, let him now steal no more," etc. And therefore, if this restlessness is repressed, it results in good example, and in the repression of desire.

Above he led them to restraint from desires, and restrained them from idleness; here he restrains them from disordered sadness. First he sets down an admonition, second he assigns the reason, at for if we believe. They are forbidden, therefore, namely lest they be sad in a disordered way, hence he says as also the rest. But the apostle seems indeed to grant that one may be sad for the dead, yet to forbid something, namely lest they be sad in a disordered way, hence he says as also the rest. For that someone should be sad, namely concerning the dead, belongs to piety.

First, on account of the failing of the failing body. For we ought to love them, and the body on account of the soul. Ecclesiasticus 41:1: O death, how bitter is thy memory to a man having peace, et cetera. Second, on account of the departure and separation, which is painful to friends. 1 Kings 15:32: does bitter death separate thus? Third, because through death there comes a remembrance of sin. Romans 6:23: the wages of sin is death. Fourth, because there comes a remembrance of our own death. Ecclesiastes 7:3: for in that the end of all men is called to mind, and the living considers what is to come, et cetera. Thus, then, one should be sad, but moderately. Hence Ecclesiasticus 22:11: weep a little over the dead, because he has rested, et cetera. And therefore he says as also the rest who have no hope, namely because these believe such failings to be perpetual, but we do not. Philippians 3:20-21: we await the Saviour, our Lord Jesus Christ, who will reform the body of our lowliness, conformed to the body of his glory. Hence he says significantly of those who sleep. John 11:11: Lazarus our friend sleeps.

For one who sleeps does three things. He lies down in hope of rising. Psalm 10: does not he who sleeps go on to rise? So too does he who dies in faith. Likewise, in one who sleeps the soul keeps watch. Song of Songs 5:2: I sleep, and my heart watches, et cetera. Likewise, afterward a man will rise more refreshed and vigorous. Thus the saints will rise incorruptible, 1 Corinthians 15:52.

Then when he says for if we believe, the reason for the admonition is set down. And first he establishes the resurrection; second he excludes the suspicion of delay, at for this we say to you; third he sets down the order of the resurrection, at for the Lord himself.

Now it must be known that the apostle in 1 Corinthians 15:12 establishes our resurrection from the resurrection of Christ, because that is the cause of ours, hence he argues through the topic from cause. And the resurrection of Christ is not only a cause, but also an exemplar: because the Word made flesh raises up bodies, whereas the Word simply raises up souls. For indeed, by the fact that Christ took on flesh, and rose again in it, he is the exemplar of our resurrection. Nor is this all, but he is also the efficient cause: because the things that were done by the humanity of Christ were done not only according to the power of the humanity, but by the power of the divinity united to it. Hence, just as his touch healed the leper insofar as it was the instrument of the divinity, so the resurrection of Christ is the cause of our resurrection not insofar as it is of a body, but insofar as it is the resurrection of a body united to the Word of life. And therefore the apostle, firmly supposing this, argues thus: for if we believe, firmly, that Christ rose again, so also those who have fallen asleep, et cetera.

Those have fallen asleep through Jesus who have been made conformed to his death through Baptism. Or through Jesus, those whom he will bring with him, namely with Christ himself. Zechariah 14:5: and the Lord my God will come, and all his saints with him, et cetera. Isaiah 3:14: the Lord will come to judgment with the elders of his people and their princes.

Then when he says for this, he excludes the delay of the resurrection; as if to say: we know that they will rise and come with Christ, therefore we ought not to grieve so much. For those who will be found alive will not obtain the glory of the resurrection before the dead. And therefore for this we say to you, not from human conjecture, but in the word of the Lord, whose words do not fail, that we who are alive, that is, those who are alive, will not first obtain consolation from the coming of Christ before the dead do. And therefore he says we who are alive. From which it seems to those who do not understand, that the apostle here says that this would come to pass while the apostle himself was still living, and this also seemed so to the Thessalonians. And therefore he writes them another epistle, in which he says, 2 Thessalonians 2:2: be not moved from your sense, et cetera. But he does not speak from his own person, nor of those then existing, but of those who will then be found alive. We who are left, that is, those who will be left after the persecution of Antichrist. We shall not precede them, that is, they will not first receive consolation. 1 Corinthians 15:52: for in a moment, in the twinkling of an eye, at the last trumpet, et cetera.

Then when he says for the Lord himself, etc., he shows the order and manner of the resurrection. First he sets forth the cause of the resurrection; second its order and manner, at and the dead; third he concludes their consolation, at therefore comfort one another. He shows the first, saying the Lord himself.

Here it must be noted that, as has been said, the common cause of the resurrection is the resurrection of Christ. But if you should say that it has already occurred, why then does its effect not follow? I respond. It must be said that it is the cause of our resurrection according as it operates by divine power. But God operates according to the order of his wisdom. Then, therefore, our resurrection will be, when the order of divine wisdom has disposed this. That he may show that Christ is the cause, he shows that at the presence of Christ all the dead will rise.

Now for bringing about the common resurrection a threefold cause concurs. One principal, namely the power of the divinity; a second instrumental, namely the power of the humanity of Christ; a third, as it were ministerial, namely the power of the Angels, who will have some effect in the resurrection. For Augustine proves that the things which now come about through bodily creatures come about from God by their mediation; but in the resurrection some things are to be done through them, such as the gathering of the dust; but the reintegration of bodies, and the union of the soul to the body, will be immediately through Christ. These three causes, therefore, he sets down.

First, the glorious humanity of Christ, saying the Lord himself, et cetera. Acts 1:11: as you have seen him ascending into heaven, so will he come. In a command. In the first coming, he came as one obeying. Philippians 2:8: he became obedient unto death. And this, because that was a coming of humility, but this will be one of glory. Luke 21:27: he will come with great power and majesty.

Second, the power of the Angels, when he says with the voice of an Archangel. Not that he operates in his voice, but by his ministry. And he says of an Archangel, because all the Angels minister to the Church under one Archangel. Apocalypse 12:7: this is Michael, the prince of the Church. Or with the voice of an Archangel, that is, of Christ the prince of the Angels. Isaiah, chapter 9: the Angel of great counsel. And the resurrection will be in his voice, whether bodily or spiritual. John 5:28: they will hear the voice of the Son of God, namely: arise, dead, and come to judgment, and they will obey that bodily voice.

Third, the power of the divinity, when he says with the trumpet of God. This is the divine power, because it is called the voice of an Archangel, insofar as it will come about by the ministry of the Archangels, and the trumpet of God, insofar as it will come about by divine power. And it is called a trumpet on account of its resonance, which comes forth from God raising up the dead. Likewise a trumpet is fitting for offices, whose use was manifold in the old testament, as for war: and then the whole world will fight for him, Wisdom 5:21. Likewise its use was for solemnities, so this one is for the heavenly Jerusalem. Likewise for moving camp, and then the saints will move camp. Hence if it is a bodily voice, it is called a trumpet for these reasons; or it will not be a bodily voice, but the divine power of Christ present and manifest to the whole world.

Then when he says and the dead, the order of the resurrection is set down, and concerning this he does three things: for first he sets down the resurrection of the dead; second the meeting of the living, at then; third the blessedness of both, the saints, at and so always.

On the occasion of these words some believed that those who will be alive at the end would never die, as Jerome says in a letter, on account of what he says, then we, etc.: for otherwise he would distinguish the living from those dying in vain. But against this, 1 Corinthians 15:51: we shall indeed all rise again. Likewise: as in Adam all die, etc., as is found in Romans 5:12; therefore death passed unto all.

It must be said, therefore, that some will be found alive at that time when Christ will come to judgment; but in that moment of time they will die and immediately rise again. And therefore, on account of the slight interval, they are reckoned as living.

But then there is a question, because it is said here and the dead who are in Christ shall rise first, and then we, et cetera. Therefore the dead will rise before the living meet Christ, and in this meeting they will die. Therefore some will rise first, and thus the resurrection of all will not be at the same time, which is against that saying, 1 Corinthians 15:52: in a moment, in the twinkling of an eye, at the last trumpet, et cetera.

I respond. It must be said that there is here a twofold opinion: for some say that the resurrection will not be at the same time, but the dead will first come with Christ. And then, at the coming of Christ, the living will be caught up in the clouds, and in that being caught up they will die and rise again. And therefore what is said to be in a moment is understood as meaning that it will happen in a short time. And if it is said that it will be in an instant, then this is not to be referred to the whole resurrection of all, but to the resurrection of individuals, because each individual will rise in an instant. But others say that all will rise together and in an instant. What he says, therefore: they shall rise first, denotes an order of dignity, not of time.

But this seems difficult, because among the living many will be proved in the persecution of Antichrist, who will excel in dignity many who died earlier. And therefore it seems that it must be said otherwise, that all will die and all will rise, and at the same time. Nor does the apostle say here that those will rise before these, but that those will rise before these meet. For the apostle does not set down an order of resurrection to resurrection, but an order to the rapture, or to the meeting. For when the Lord first comes, those who will be found alive will die, and then immediately, together with those who had died earlier and are rising again, they will be caught up in the clouds, etc., as the apostle says here.

But there is this difference between the good and the wicked, that the wicked will remain on the earth, which they loved, while the good will be caught up to Christ, whom they sought. Matthew 24:28: wheresoever the body shall be, there shall the eagles also be gathered together. In the resurrection also the saints will be conformed to Christ, not only as to the glory of the body, Philippians 3, but also as to position, because Christ will be in a cloud. Acts 1:9: and a cloud received him; and: as you have seen him, et cetera. So too the saints will be caught up by clouds.

And why this? To show their god-likeness. For in the old testament the glory of the Lord appeared by way of a cloud. 3 Kings 8:10: the Lord came in a cloud. These clouds will be prepared by divine power for the display of the glory of the saints. Or the very shining bodies of the glorified will appear as a kind of clouds to the wicked, who will be on the earth. Matthew, chapter 25:6: behold the bridegroom comes, go forth to meet him.

Then when he says and so always, he shows the blessedness of the saints, because they will always be with the Lord, enjoying him. John 14:3: I will come again and take you to myself, that where I am, you also may be. This the saints desire. Philippians 1:23: having a desire to be dissolved and to be with Christ.

Then when he says therefore, etc., he concludes that consolation ought to be had concerning the dead, saying: since the saints rise again, and suffer no detriment, therefore be consoled concerning the dead. Isaiah 40:1: be comforted, be comforted, my people, says the Lord your God.