Grace be to you and peace. We give thanks to God always for you all; making a remembrance of you in our prayers without ceasing,

“"Grace be unto you, and peace." Do you perceive that the very commencement of his Epistle is with encomiums? "We give thanks to God always for you all, making mention of you in our prayers." For to give thanks to God for them is the act of one testifying to their great advancement, when they are not only praised themselves, but God also is thanked for them, as Himself having done it all. He teaches them also to be moderate, all but saying, that it is all of the power of God. That he gives thanks for them, therefore, is on account of their good conduct, but that he remembers them in his prayers, proceeds from his love towards them.”

“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?"”

“I. The apostle begins with thanksgiving to God. Being about to mention the things that were matter of joy to him, and highly praiseworthy in them, and greatly for their advantage, he chooses to do this by way of thanksgiving to God, who is the author of all that good that comes to us, or is done by us, at any time. God is the object of all religious worship, of prayer and praise. And thanksgiving to God is a great duty, to be performed always or constantly; even when we do not actually give thanks to God by our words, we should have a grateful sense of God's goodness upon our minds. Thanksgiving should be often repeated; and not only should we be thankful for the favours we ourselves receive, but for the benefits bestowed on others also, upon our fellow-creatures and fellow-christians. The apostle gave thanks not only for those who were his most intimate friends, or most eminently favoured of God, but for them all. II. He joined prayer with his praise or thanksgiving. When we in every thing by prayer and supplication make our requests known to God, we should join thanksgiving therewith, Phi 4:6. So when we give thanks for any benefit we receive we should join prayer. We should pray always and without ceasing, and should pray not only for ourselves, but for others also, for our friends, and should make mention of them in our prayers. We may sometimes mention their names, and should make mention of their case and condition; at least, we should have their persons and circumstances in our minds, remembering them without ceasing. Note, As there is much that we ought to be thankful for on the behalf of ourselves and our friends, so there is much occasion of constant prayer for further supplies of good. III. He mentions the particulars for which he was so thankful to God; namely, 1. The saving benefits bestowed on them. These were the grounds and reasons of his thanksgiving. (1.) Their faith and their work of faith. Their faith he tells them (Th1 1:8) was very famous, and spread abroad. This is the radical grace; and their faith was a true and living faith, because a working faith. Note, Wherever there is a true faith, it will work: it will have an influence upon heart and life; it will put us upon working for God and for our own salvation. We have comfort in our own faith and the faith of others when we perceive the work of faith. Show me thy faith by thy works, Jam 2:18. (2.) Their love and labour of love. Love is one of the cardinal graces; it is of great use to us in this life and will remain and be perfected in the life to come. Faith works by love; it shows itself in the exercise of love to God and love to our neighbour; as love will show itself by labour, it will put us upon taking pains in religion. (3.) Their hope and the patience of hope. We are saved by hope. This grace is compared to the soldier's helmet and sailor's anchor, and is of great use in times of danger. Wherever there is a well-grounded hope of eternal life, it will appear by the exercise of patience; in a patient bearing of the calamities of the present time and a patient waiting for the glory to be revealed. For, if we hope for that we see not, then do we with patience wait for it, Rom 8:25. 2. The apostle not only mentions these three cardinal graces, faith, hope and love, but also takes notice, (1.) Of the object and efficient cause of these graces, namely, our Lord Jesus Christ. (2.) Of the sincerity of them: being in the sight of God even our Father. The great motive to sincerity is the apprehension of God's eye as always upon us; and it is a sign of sincerity when in all we do we endeavour to approve ourselves to God, and that is right which is so in the sight of God. Then is the work of faith, or labour of love, or patience of hope, sincere, when it is done under the eye of God. (3.) He mentions the fountain whence these graces flow, namely, God's electing love: Knowing, brethren beloved, your election of God, Th1 1:4. Thus he runs up these streams to the fountain, and that was God's eternal election. Some by their election of God would understand only the temporary separation of the Thessalonians from the unbelieving Jews and Gentiles in their conversion; but this was according to the eternal purpose of him who worketh all things according to the counsel of his own will, Eph 1:11. Speaking of their election, he calls them, brethren beloved; for the original of the brotherhood that is between Christians and the relation wherein they stand one to another is election. And it is a good reason why we should love one another, because we are all beloved of God, and were beloved of him in his counsels when there was not any thing in us to merit his love. The election of these Thessalonians was known to the apostles, and therefore might be known to themselves, and that by the fruits and effects thereof - their sincere faith, and hope, and love, by the successful preaching of the gospel among them. Observe, [1.] All those who in the fulness of time are effectually called and sanctified were from eternity elected and chosen to salvation. [2.] The election of God is of his own good pleasure and mere grace, not for the sake of any merit in those who are chosen. [3.] The election of God may be known by the fruits thereof. [4.] Whenever we are giving thanks to God for his grace either to ourselves or others, we should run up the streams to the fountain, and give thanks to God for his electing love, by which we are made to differ. 3. Another ground or reason of the apostle's thanksgiving is the success of his ministry among them. He was thankful on his own account as well as theirs, that he had not laboured in vain. He had the seal and evidence of his apostleship hereby, and great encouragement in his labours and sufferings. Their ready acceptance and entertainment of the gospel he preached to them were an evidence of their being elected and beloved of God. It was in this way that he knew their election. It is true he had been in the third heavens; but he had not searched the records of eternity, and found their election there, but knew this by the success of the gospel among them (Th1 1:5), and he takes notice with thankfulness, (1.) That the gospel came to them also not in word only, but in power; they not only heard the sound of it, but submitted to the power of it. It did not merely tickle the ear and please the fancy, not merely fill their heads with notions and amuse their minds for awhile, but it affected their hearts: a divine power went along with it for convincing their consciences and amending their lives. Note, By this we may know our election, if we not only speak of the things of God by rote as parrots, but feel the influence of these things in our hearts, mortifying our lusts, weaning us from the world, and raising us up to heavenly things. (2.) It came in the Holy Ghost, that is, with the powerful energy of the divine Spirit. Note, Wherever the gospel comes in power, it is to be attributed to the operation of the Holy Ghost; and unless the Spirit of God accompany the word of God, to render it effectual by his power, it will be to us but as a dead letter; and the letter killeth, it is the Spirit that giveth life. (3.) The gospel came to them in much assurance. Thus did they entertain it by the power of the Holy Ghost. They were fully convinced of the truth of it, so as not to be easily shaken in mind by objections and doubts; they were willing to leave all for Christ, and to venture their souls and everlasting condition upon the verity of the gospel revelation. The word was not to them, like the sentiments of some philosophers about matters of opinion and doubtful speculation, but the object of their faith and assurance. Their faith was the evidence of things not seen; and the Thessalonians thus knew what manner of men the apostle and his fellow-labourers were among them, and what they did for their sake, and with what good success.”

“We give thanks to God always for you all,.... For all the members of this church, Jew or Gentile, rich or poor, greater or lesser believers, officers or private Christians; for their being a church, for the gifts bestowed on them, for the graces hereafter mentioned that were wrought in them and exercised by them; the glory of all which is given to God, and thanks for the same, which shows them to be gifts of his, and not in the least owing to any merits of men: the apostle ascribes nothing to their free will, previous dispositions and qualifications, diligence and industry; nor does he attribute anything to himself and to his companions, who were only ministers by whom these believed; but he refers all to God, to his grace and goodness: and he returned thanks to him for it, and that "always"; whenever he thought of it, made mention of it, or was at the throne of grace, as follows, making mention of you in our prayers; to God, daily, both in private and in public, at which times thanksgivings to God were made on their account; for thanksgiving is a part of prayer, and requests are always to be made known unto God with thanksgiving. The Ethiopic version renders this clause in the singular number, "and I am mindful of you always in my prayer"; and leaves out the word "all" in the former clause.”

“(Rom 1:9; Ti2 1:3.) The structure of the sentences in this and the following verses, each successive sentence repeating with greater fulness the preceding, characteristically marks Paul's abounding love and thankfulness in respect to his converts, as if he were seeking by words heaped on words to convey some idea of his exuberant feelings towards them. We--I, Silvanus, and Timotheus. Rom 1:9 supports ALFORD in translating, "making mention of you in our prayers without ceasing" (Th1 1:3). Thus, "without ceasing," in the second clause, answers in parallelism to "always," in the first.”