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1 Thessalonians 1:1 Douay-Rheims

Paul and Sylvanus and Timothy: to the church of the Thessalonians, in God the Father, and in the Lord Jesus Christ.

A.D. 407 – 1849 6 witnesses 7 excerpts

Patristic

before A.D. 750
407
A.D.
John Chrysostom Patristic
A.D. 347–407
“Wherefore then, when writing to the Ephesians, and having Timothy with him, did he not include him with himself (in his salutation), known as he was to them and admired, for he says, "Ye know the proof of him, that as a child serveth the father, so he served with me in the Gospel" (Phil. ii. 22); and again, "I have no man like-minded who will care truly for your state" (ver. 20); but here he does associate him with himself? It seems to me, that he was about to send him immediately, and it was superfluous for him to write, who would overtake the letter. For he says, "Him therefore I hope to send forthwith." (Phil. ii. 23) But here it was not so; but he had just returned to him, so that he naturally joined in the letter. For he says, "Now when Timothy came from you unto us." (1 Thess. iii. 6) But why does he place Silvanus before him, though he testifies to his numberless good qualities, and prefers him above all? Perhaps Timothy wished and requested him to do so from his great humility; for when he saw his teacher so humble-minded, as to associate his disciple with himself, he would much the more have desired this, and eagerly sought it. For he says, "Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians." Here he gives himself no title-not "an Apostle," not "a Servant"; I suppose, because the men were newly instructed, and had not yet had any experience of him, he does not apply the title; and it was as yet the beginning of his preaching to them. "To the Church of the Thessalonians," he says. And well. For it is probable there were few, and they not yet formed into a body; on this account he consoles them with the name of the Church. For where much time had passed, and the congregation of the Church was large, he does not apply this term. But-because the name of the Church is for the most part a name of multitude, and of a system now compacted, on this account he calls them by that name. "In God the Father," he says, "and the Lord Jesus Christ." "Unto the Church of the Thessalonians," he says, "which is in God." Behold again the expression, "in," applied both to the Father and to the Son. For there were many assemblies, both Jewish and Grecian; but he says, "to the (Church) that is in God." It is a great dignity, and to which there is nothing equal, that it is "in God." God grant therefore that this Church may be so addressed! But I fear that it is far from that appellation. For if any one were the servant of sin, he cannot be said to be "in God." If any one walks not according to God, he cannot be said to be "in God."”
Source

Scholastic

c. 1100 – 1500
1272
A.D.
Thomas Aquinas Catholic
1225–1274
“The waters were multiplied, etc. Gen. 7:17. These words suit the subject matter of this epistle. For the Church is figured by the ark, as is said in 1 Peter 3:20, because just as in the ark, while the rest perished, a few souls were saved, so in the Church few, that is, only the elect, will be saved. Now by the waters are signified tribulations. First, because waters press in by rushing upon, as do tribulations. Matthew 7:25: the floods came, and the winds blew, and they rushed upon that house. But the Church is not moved by the onrush of the floods. Hence it is added: and it did not fall. Second, water extinguishes fire. Ecclesiasticus 30: water extinguishes a burning fire. So tribulations extinguish the impulses of concupiscences, lest men follow them at their pleasure, but they do not extinguish the true charity of the Church. Canticles 8:7: many waters will not be able to extinguish charity, nor will the floods overwhelm it. Third, waters submerge by inundation. Lamentations 3:54: the waters flooded over my head. But the Church is not submerged by these. Jonah 2:6: the waters surrounded me even to my soul, the deep encompassed me, the sea covered my head, etc.; and afterward: I will again see your holy temple, etc. Therefore it does not fail, but is lifted up. And first, by the elevation of the mind to God. Gregory: the evils that press upon us here compel us to go to God. Hosea 6:1: in their tribulation they will arise early to me. Second, by spiritual consolation. Psalm 93:19: according to the multitude of my sorrows in my heart, your consolations have gladdened my soul. 2 Corinthians 1:5: as the sufferings of Christ abound in us, so through Christ our consolation abounds. Third, by the multiplication of the faithful, because in the time of persecutions God multiplied the Church. Exodus 1:12: and the more they oppressed them, the more they were multiplied and grew. Thus, then, this suits this epistle, because these people, having suffered many tribulations, stood firm. Let us, then, look at the text.”
Source
“Here the Apostle intends to fortify the Church against tribulations, and first against present tribulations, and this in the first epistle. Second, against future tribulations, in the time of Antichrist, and this in the second epistle. The first is divided into the salutation and the epistolary narration, at "we give thanks." Again, first he touches on the persons who greet; second, the Church greeted; third, the goods wished for. Now it should be noted that, because where we do not offend, we are all equal, therefore, because he is writing to these good people, he makes no mention of his office, but only of the name of humility, which is Paul. Wis. 7:11: "and innumerable honor by her hands." And he adds two others who preached to them along with him, namely Silvanus, who is Silas, and Timothy, whom he circumcised, as is said in Acts 16:3. Now he greets the Church, which is the congregation of the faithful. And this "in God the Father and our Lord Jesus Christ," that is, in the faith of the Trinity, and of the divinity and the humanity of Christ, because in the knowledge of these will be our beatitude. Now he touches on the person of the Father and of the incarnate Son, in whom the Holy Spirit is understood, who is the bond of both. The goods wished for are grace, which is the principle of all goods. 1 Cor. 15:10: "by the grace of God I am what I am." And peace, which is the end, because there is peace then, when the appetite is entirely stilled. Then, when he says "we give thanks," the epistolary narration begins, and first he commends them for their past perseverance; second he admonishes them to act well in the future, in chapter 4, at "as for the rest." Again, first he gives thanks universally for their goods; second he recalls them in particular, at "knowing, brothers," etc. Concerning the first he does two things: first he sets down the giving of thanks; second, its matter, at "mindful." Again, first he gives thanks for them; second he prays for them, at "mention of you." As to the first, then, he states three things which ought to be present in a giving of thanks. First, that it be ordered, namely to God. Therefore he says "we give thanks to God." Ps. 83:12: "the Lord will give grace and glory." James 1:17: "every excellent gift and every perfect gift is from above, descending from the Father of lights." Again, that it be constant, since "always." Again, that it be universal, at "for all of you." Below, 5:18: "in all things give thanks." Then he prays for them, saying "making mention of you," etc., as if to say: whenever I pray, I have you in memory. Rom. ch. 1:9: "without ceasing I make mention of you always in my prayers." Then, when he says "mindful of the work," he sets down the goods for which he gives thanks, namely faith, hope, and charity. 1 Cor. 13:13: "but now there remain faith, hope, charity, these three," etc. He puts faith first, because it is "the substance of things to be hoped for," etc. For "he who comes to God must believe," etc., Heb. ch. 11:1 and 6. But this is not sufficient, unless it has operation and labor. And therefore he says "of the work of your faith, and of labor." James 2:26: "faith without works is dead." Again, because he who fails in laboring for Christ's sake is worth nothing. Luke 8:13: "they believe for a time, and in time of temptation fall away." Therefore he says "of work and of labor," as if to say: mindful of your faith working and laboring. Again, "of charity," in whose works they abounded. Below, 4:9: "the charity of brotherhood," etc. Again, "of hope," which makes one patiently endure adversities. Rom. 12:12: "rejoicing in hope, patient in tribulation." And "of endurance," which hope produces. James 5:11: "you have heard of the patience of Job," etc. "Of the hope," I say, "of our Lord," that is, which we have concerning Christ, or which Christ gave to us. 1 Pet. 1:3: "he has regenerated us unto a living hope," etc. This hope is "before God," not before the eyes of men. Matt. 6:1: "take heed that you do not do your righteousness before men," etc. Heb. 6:19: "which we have as a sure anchor of the soul," etc. For hope in the old testament did not lead to God. Then, when he says "knowing, brothers," he recalls their goods in particular, and he first commends them, that they devoutly and readily received the preaching, tribulation notwithstanding; second, that on account of tribulation they did not withdraw from it, in chapter 2, at "for you yourselves know." Again the first part is divided into two: first he shows what sort this preaching was; second, how it was received by them, at "and you became imitators." Concerning the first he does three things: first he shows what he knew concerning them; second, the manner of his preaching, at "because the Gospel"; third, what they themselves knew about the apostle, at "as you know." He says therefore, "O brothers beloved of God" — not only in common, insofar as he gives being to nature, but insofar as you are specially called to eternal goods. Mal. 1:2: "Jacob I have loved, but Esau I have hated," etc. Deut. 33:3: "he has loved the peoples," etc. "Your election" — as if to say: I know with certainty that you are elect, because you did not merit this election, but you have been freely chosen by God. And this I know, because God gave me a great proof in preaching, namely that those to whom I speak are chosen by God, that is, when God gives them the grace of fruitfully hearing the word preached to them, or gives me the grace of abundantly preaching to them. Against this seems to be what is said in Ezek. 3:26: "and I will make your tongue cleave to your palate," etc. Therefore he first recalls how powerfully he preached to them, second he adduces their testimony, at "as you know." Powerfully indeed, because it was not in loftiness of speech, but in power. 1 Cor. 2:4: "my speech and my preaching were not in the persuasive words of human wisdom, but in the demonstration of the Spirit and of power." 1 Cor. 4:20: "for the kingdom of God is not in speech, but in power." Or it can be referred to the confirmation of the preaching, or to the manner of preaching. If to the first: thus my preaching was confirmed among you, not by arguments, but by the power of miracles. Whence it is said in Mark, the last chapter: "the Lord working together, and confirming the word with signs that followed." Again, in the giving of the Holy Spirit; whence he says, "and in the Holy Spirit." Acts ch. 10:44: "while Peter was still speaking these words, the Holy Spirit fell upon all who were hearing the word," etc. Heb. 2:4: "God bearing witness with signs and wonders and various powers and distributions of the Holy Spirit." "And in fullness," etc. And he adds this, lest they believe they had received less than the Jews; as if to say: the Holy Spirit is not a respecter of persons, but was present among you in that same fullness as among the Jews. Acts 2:4: "they were all filled with the Holy Spirit," etc. But if to the second, thus "in power," that is, showing you a virtuous life. Acts 1:1: "the Lord began to do and to teach." "And in the Holy Spirit," namely suggesting. Matt. 10:20: "it is not you who speak," etc. "In much fullness," namely because I instructed you concerning all things necessary for the faith. Now he adduces their testimony to this, when he says "as you yourselves know," etc., that is, what sort of gifts and powers we showed among you. 2 Cor. 5:11: "but I hope that we are manifest in your consciences." Then, when he says "and you became imitators," etc., he shows how they powerfully received his preaching, and did not withdraw on account of tribulations. And first he shows their virtue in this, that they imitated others; second, that they made themselves imitable to others, at "so that you became." Concerning the first he does two things: first he shows whom they imitated; second, in what things they imitated, at "receiving." Concerning the first he says that they imitated those whom they ought, namely their prelates. And therefore he says "having become imitators of us," etc. Phil. 3:17: "be imitators of me, brothers." But they imitated, not in that in which we fail as men, but in that in which we imitate Christ. Whence also it is said, 1 Cor. 4:16: "be imitators of me, as I also am of Christ," that is, in that in which I have imitated Christ, namely in the patient endurance of tribulation. Matt. 16:24: "if anyone wishes to come after me, let him deny himself, and take up his cross, and follow me." 1 Pet. ch. 2:21: "Christ suffered for us, leaving you an example, that you should follow his steps." And therefore he says "in much tribulation, with joy," that is, although much tribulation was threatening on account of the word, nevertheless you received it with joy. James 1:2: "count it all joy, my brothers, when you fall into various trials," etc. Acts 5:41: "the apostles went rejoicing from the presence of the Council, because they had been counted worthy to suffer reproach for the name of Jesus." "With joy," I say, "of the Holy Spirit," not of any other kind, which is the love of God, which produces joy in those who suffer for Christ's sake, because they love him. Song 8:7: "if a man should give all the substance of his house for love, he will despise it as nothing." And thus you are imitators of us, namely in that you are imitable to others. Whence he says "so that you became," etc. Concerning which he does three things: first he shows them to be imitable; second, how their fame was spread abroad, at "for from you has been spread abroad"; third, how they were praised by all peoples, at "for they themselves declare." He says therefore: you have imitated us so perfectly, that you have become a pattern, that is, an example of life, not only in your own land, but in others. Matt. 5:16: "thus let your light shine before men, that they may see your works," etc. But you have become a pattern to believers, to whom your faith has become known, to which your goodness has been added. "For from you the word of the Lord has been spread abroad," that is, of preaching the Lord, that is, your fame has been diffused, not only in Macedonia and Achaia, which are near to you, but your faith toward God, made perfect, that is, which God accepts, and which joins you to God, has also been spread abroad in every place. Rom. 1:8: "your faith is proclaimed in the whole world," etc. And a sign of this is that "it is not necessary," etc. For it belongs to a good preacher to bring forward the good deeds of others as an example. 2 Cor. 9:2: "for your zeal has provoked very many." Then, when he says "for they themselves," etc., he sets down their praise, by which they were praised by others, since "they declare concerning us," etc. Prov., last chapter: "let her works praise her in the gates." Now they praise in you my preaching and your conversion. They declare, therefore, what sort of entrance we had among you, namely with great difficulty and in tribulations. They also praise your conversion. And he shows how, from what, and to what they were converted. As to the first he says "and how you were converted to God," that is, how easily, and how perfectly. Joel 2:12: "turn to me with all your heart," etc. Ecclus. 5:8: "delay not to be converted to the Lord, and put it not off from day to day." As to the second he says "from idols." 1 Cor. 12:2: "you know that when you were Gentiles, you went to mute idols, however you were led." As to the third he says "to serve God," namely with the service of latria, not to a creature, but to God. Against which it is said, Rom. 1:25: "they served the creature rather than the creator," etc. And he says "living," so as to exclude the worship of idolatry, because the idolaters worshipped certain dead men, whose souls they said had been deified, as Romulus and Hercules. And therefore he says "living." Deut. 32:40: "I live forever." Again, because the Platonists thought that certain separated substances were gods by participation, it is said "true," not by participation in the divine nature, but because those serving him are to be rewarded. Therefore, because you are thus, it remains that you await a reward. Whence he says "and to await his Son," namely of God, descending from the heavens. Luke 12:36: "and you like men awaiting their lord, when he shall return from the wedding." Is. 30:18: "blessed are all who await him." Now those are they who are girded about the loins. Now we await two things: namely, the resurrection, that we may be conformed to him. Whence he says "whom he raised from the dead, Jesus." Rom. ch. 8:11: "he who raised Jesus Christ from the dead will also give life to your mortal bodies," etc. Phil. 3:21: "he will reform the body of our lowliness, conformed to the body of his glory." Again, to be freed from the future punishment, which threatens the guilty. Now from the cause of punishment, namely from sin, we are freed through Christ. Whence he says "who has delivered us," etc. Apoc. 6:16: "hide yourselves from the face of him who sits upon the throne, and from the wrath of the Lamb," etc. From this wrath no one can free us except Christ. Matt. 3:7: "who will show you to flee from the wrath to come?"”
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Post-Reformation

c. 1650 – 1900
1714
A.D.
Matthew Henry Reformed
1662–1714
“In this introduction we have, I. The inscription, where we have, 1. The persons from whom this epistle came, or by whom it was written. Paul was the inspired apostle and writer of this epistle, though he makes no mention of his apostleship, which was not doubted of by the Thessalonians, nor opposed by any false apostle among them. He joins Silvanus (or Silas) and Timotheus with himself (who had now come to him with an account of the prosperity of the churches in Macedonia), which shows this great apostle's humility, and how desirous he was to put honour upon the ministers of Christ who were of an inferior rank and standing. A good example this is to such ministers as are of greater abilities and reputation in the church than some others. 2. The persons to whom this epistle is written, namely, the church of the Thessalonians, the converted Jews and Gentiles in Thessalonica; and it is observable that this church is said to be in God the Father and in the Lord Jesus Christ; they had fellowship with the Father, and his Son Jesus Christ, Jo1 1:3. They were a Christian church, because they believed in God the Father and in the Lord Jesus Christ. They believed the principles both of natural and revealed religion. The Gentiles among them were turned to God from idols, and the Jews among them believed Jesus to be the promised Messias. All of them were devoted and dedicated to God the Father and the Lord Jesus Christ: to God as their chief good and highest end, to Jesus Christ as their Lord and Mediator between God and man. God the Father is the original centre of all natural religion; and Jesus Christ is the author and centre of all revealed religion. You believe in God, says our Saviour, believe also in me. Joh 14:1. II. The salutation or apostolical benediction: Grace be with you, and peace from God our Father and the Lord Jesus Christ. This is the same for substance as in the other epistles. Grace and peace are well joined together; for the free grace or favour of God is the spring or fountain of all the peace and prosperity we do or can enjoy; and where there are gracious dispositions in us we may hope for peaceful thoughts in our own breasts; both grace and peace, and all spiritual blessings, come to us from God the Father and the Lord Jesus Christ; from God the original of all good, and from the Lord Jesus the purchaser of all good for us; from God in Christ, and so our Father in covenant, because he is the God and Father of our Lord Jesus Christ. Note, As all good comes from God, so no good can be hoped for by sinners but from God in Christ. And the best good may be expected from God as our Father for the sake of Christ.”
Source
1771
A.D.
John Gill Reformed
1697–1771
“Paul, and Silvanus, and Timotheus,.... These are the persons concerned in this epistle, and who send their greetings and salutations to this church; Paul was the inspired writer of it, and who is called by his bare name, without any additional epithet to it, as elsewhere in his other epistles; where he is either styled the servant, or apostle, or prisoner of Christ, but here only Paul: the reason for it is variously conjectured; either because he was well known by this church, having been lately with them; or lest these young converts should be offended and stumble at any pompous title, which they might imagine carried an appearance of arrogance and pride; or because there were as yet no false apostles among them, who had insinuated anything to the disadvantage of Paul, as in other places, which obliged him to assert his character and magnify his office; or rather because this was the first epistle he wrote, and he being conscious to himself of his own meanness, and that he was the least of the apostles, and unworthy to be called one, chose not to use the title. Silvanus is the same with Silas, who was with the apostle at Thessalonica and at Corinth, when he wrote this epistle; he was originally a member of the church at Jerusalem, and was one of the chief of the brethren there, and a prophet; see Act 17:4, Timothy was also with the apostle at the same place, and was sent back by him from Athens to know their state, and returned to Corinth to him with Silas; he stands last, as being the younger, and perhaps was the apostle's amanuensis, and therefore in modesty writes his name last: the reason of their being mentioned was because, having been with the apostle at this place, they were well known by the church, who would be glad to hear of their welfare; as also to show their continued harmony and consent in the doctrines of the Gospel; they stand in the same order in Co2 1:19, unto the church of the Thessalonians: which consisted of several of the inhabitants of Thessalonica, both Jews and Gentiles; See Gill on Act 17:4, who were called under the ministry of the word by the grace of God, out of darkness into marvellous light, and were separated from the rest of the world, and incorporated into a Gospel church state. This was a particular congregated church of Christ. Some have thought it was not as yet organized, or had proper officers in it; since no mention is made of pastors and deacons, but the contrary is evident from Th1 5:12, where they are exhorted to know, own, and acknowledge them that laboured among them, and were over them in the Lord, and esteem them highly for their works' sake. This church is said to be in God the Father; were interested in his love and free favour, as appears by their election of God, Th1 1:4, and they were in the faith of God the Father, as the Father of our Lord Jesus Christ, and in the profession of it, and so were distinguished from an assembly of Heathens that were in the faith of idols, and not of the one true and living God, and especially as the Father of Christ; they were in fellowship with God the Father, and they were drawn by the efficacy of his grace to himself and to his Son, and were gathered together and embodied in a church state under his direction and influence; he was the author of them as a church, and they were plants of Christ's heavenly Father's planting, not to be plucked up; and they were, as the Arabic version renders it, "addicted" to God the Father; they were devoted to his service; they had his word among them, which they had received not as the word of men, but as the word of God; and his ordinances were duly and faithfully administered among them, and attended on by them: and in the Lord Jesus Christ; they were chosen in him before the foundation of the world; they were chosen in him as their head and representative; they were in him as members of his body, and as branches in the vine; they were openly in him by the effectual calling and conversion, were in the faith of him, and in the observance of his commands, an in communion with him; and so were distinguished from a Jewish synagogue or congregation: all this being true, at least of the far greater part of them, is said of them all, in a judgment of charity, they being under a profession of the Christian religion: grace be unto you, and peace from God our Father, and the Lord Jesus Christ. This is the apostle's usual salutation and wish in all his epistles to the churches; See Gill on Rom 1:7, the words "from God our Father and the Lord Jesus Christ" are left out in the Vulgate Latin and Syriac versions; and the Arabic version omits the last clause, "and the Lord Jesus Christ"; and the Ethiopic version only reads, "peace be unto you and his grace". (a) Nat. Hist. l. 4. c. 10. (b) Ptolom. l. 3. c. 13. (c) Strabe, l. 7.”
Source
1832
A.D.
Adam Clarke Methodist
1762–1832
“Paul, and: Silvanus, and Timotheus - Though St. Paul himself dictated this letter, yet he joins the names of Silas and Timothy, because they had been with him at Thessalonica, and were well known there. See Act 17:4, Act 17:14. And Silvanus - This was certainly the same as Silas, who was St. Paul's companion in all his journeys through Asia Minor and Greece; see Act 15:22; Act 16:19; Act 17:4, Act 17:10. Him and Timothy, the apostle took with him into Macedonia, and they continued at Berea when the apostle went from thence to Athens; from this place St. Paul sent for them to come to him speedily, and, though it is not said that they came while he was at Athens, yet it is most probable that they did; after which, having sent them to Thessalonica, he proceeded to Corinth, where they afterwards rejoined him, and from whence he wrote this epistle. See the preface.”
Source
1849
A.D.
George Leo Haydock Catholic
1774–1849
“Paul. It is observed that St. Paul never calls himself an apostle in either of the epistles to the Thessalonians. The reason why he deviates from his ordinary custom on this occasion, probably is, that joining his name with the other two, he did not like to assume a title, though his due, which the others did not possess. (Estius) — Such condescension to your neighbours’ feelings, even in trifles, is highly delicate and praiseworthy. (Haydock)”
Source
Modern · 1953 →

The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.