For what is our hope, or joy, or crown of glory? Are not you, in the presence of our Lord Jesus Christ at his coming?

“For we ought to walk by the standard of the saints and the fathers, and imitate them, and to be sure that if we depart from them we put ourselves also out of their fellowship. Whom then do they wish you to imitate? The one who hesitated, and while wishing to follow, delayed the decision and took counsel because of his family? Or blessed Paul, who, the moment the stewardship was entrusted to him, "did not immediately consult with flesh and blood"? For although he said, "I am not worthy to be called an apostle," yet, knowing what he had received and fully aware of the giver, he wrote, "For woe is me if I do not preach the gospel." But, as it was "woe to me" if he did not preach, so, in teaching and preaching the gospel, he had his converts as his joy and crown. This explains why the saint was zealous to preach as far as Illyricum and did not shrink from proceeding to Rome or even going as far as the Spains, in order that the more he labored, he might receive so much the greater reward for his labor. He boasted then that he had fought the good fight and was confident that he should receive the great crown.”

“What then is my defense? If it be false, you must convict me. But if true, you on behalf of whom and in whose presence I speak, must bear witness to it. For you are my defense, my witnesses and my crown of rejoicing, if I also may venture to boast myself a little in the apostle's language. This flock was, when it was small and poor, as far as appearances went, no, not even a flock, but only a trace and relic of a flock, without order, shepherd or boundaries, with neither the right to pasture nor the defense of a sheepfold. Instead, you were wandering upon the mountains, in caves and dens of the earth, scattered and dispersed hither and yon as each one could find shelter or pasture or could gratefully secure its own safety.… Such then was the condition of this flock. Now it is so healthy and well grown that if it is not yet perfect, it is advancing toward perfection by constant growth, and I prophesy that it will advance.”

“He who will not seek in the well-being of his neighbor his own benefit will not attain to the crown for this reason: God himself has so decided that human beings should be mutually bound together. When one awakens a sleeping child and asks him to follow his brother, left to himself he is often unwilling. If, however, we place in his brother's hand an object the child desires, he will pursue his brother to obtain what he desires. It is the same case here. God has placed our benefit in the hand of our neighbor so that we will pursue one another and not be torn apart.If you wish, apply this illustration to the one who addresses you today. For my benefit depends on you, as yours does on me. Thus, on the one hand, it is to your profit to be taught the things that please God, for these things have been entrusted to me that you might receive them from me and therefore might be compelled to run to me. On the other hand, it is to my benefit that you should be made better: for the reward which I shall receive for this will be great. This again, however, lies in you; and therefore am I compelled to follow after you that you may improve and that I may profit from your improvement. And so also Paul says, "For what is my hope? Are not you that?" And again, "My hope and my joy, and the crown of my rejoicing."”

“I beg you, therefore, "by the mercy of the Lord," help with your prayers the one for whom you have voted with your desires. Pray that the "Spirit" of grace "might remain in me" and that you might not begin to reconsider your decision. May the one who has instilled in you an eager longing for agreement provide for us all the shared benefit of peace. I could then be made fit for serving almighty God and for surrendering myself to you for the rest of my life, entreating the Lord with confidence, "Holy Father, keep in your name the ones you have given me." While you continually make progress toward salvation, "my soul could" then "proclaim the greatness of the Lord." In the compensation of the judgment that is to come, the reckoning of my priesthood could take its stand before the just Judge in such a way that, through your good works, "you" might be "a joy" to me, and "you a crown." You have already given sincere testimony about the present life by your good will.”

“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.”

“For what is our hope, or joy,.... The apostle here gives a reason why they were so concerned at parting with the Thessalonians, and were so desirous of seeing them again, and attempted it so often, cause they were their "hope"; not the foundation of it, which was Christ; nor the thing hoped for, which was eternal life; nor the ground of their hope, which was the blood, righteousness, and sacrifice of Christ; but they were persons whom they hoped well of, and of whom their hope was steadfast; as of their election of God, of their redemption by Christ, of their effectual calling, of their perseverance in faith and holiness, notwithstanding all reproach and persecution; and of meeting the Lord, and being together with him for ever: and they were also their "joy"; their conversion was a matter of joy to them, because of the glory of God, Father, Son, and Spirit, displayed therein; because of the abundant grace bestowed on these persons; and because that hereby the kingdom of Satan was weakened, and the kingdom of Christ enlarged and his churches increased and beautified; and their own ministry was blessed and confirmed, and their hearts and hands strengthened, and they encouraged to go on in it: and they continued to be their joy, inasmuch as they stood fast in the Lord, walked on in the truth, and had their conversations as became the Gospel of Christ; and they were persuaded would be their joy hereafter, at the second coming of Christ; when they should give up their account of them with joy, and not with grief: and it is added, or crown of rejoicing; or of "glorying", or "boasting"; not that they gloried in them, for they gloried not in men, but in the Lord, in his righteousness, riches, wisdom, strength, and grace, in the person, blood, and cross of Christ; but they gloried of them, as trophies of divine grace, as a prey taken out of the hand of the mighty, and as lawful captives delivered from the power of Satan, and of darkness, and translated into the kingdom of Christ. The Alexandrian copy reads, as we render it, crown of rejoicing: which is but a stronger phrase, to press the joy they had in their conversion and perseverance, in allusion to crowns wore at times of rejoicing, as at marriage feasts, and the like: hence we read (i) of the crowns of the bridegrooms, and of the brides, which were forbidden the use of in the war of Vespasian; the latter were made of gold, in the form of the city of Jerusalem, and from thence called golden cities (k); and the former, some say, were made of salt and sulphur, to put them in mind of the destruction of the Sodomites, for their unnatural lusts (l); others of a salt stone as clear as crystal, or of the stone Bdellium, painted in the colour of sulphur (m); and some were made of myrtles and roses, but in the war of Vespasian only those made of reeds were used (n); these crowns at weddings seem to be the "beautiful crowns" in Eze 23:42 where the Septuagint use the same phrase as here, , "a crown of rejoicing", or "glorying": the Hebrew phrase , may be rendered "a crown of glory", as the phrase here is by the Vulgate Latin and Arabic versions; but does not mean the crown of glory, life, righteousness, and immortality, the apostle expected at the hands of Christ another day; nor that his being an instrument of the conversion of these persons was the ground of such an expectation, or was what entitled him to such a crown; since he knew that conversion work was owing to the powerful grace of God, and the crown of eternal life was his free gift; but that it would be an honour to him, and give him abundant joy and pleasure at the coming of Christ, to be encircled with such a number of souls he had been useful to, and who were his spiritual children; just as children's children are the crown of old men, Pro 17:6 all this is put by way of question, which strongly affirms, are not even ye; or "ye also", as well as others, as the Corinthians and Philippians; see Co2 1:7. In the presence of our Lord Jesus Christ at his coming? to judge the quick and dead, when both they and these should meet him, and stand before him with confidence, being clothed with his righteousness, and clad with robes of immortality and glory. (i) Misna Sota. c. 9. sect. 14. (k) Maimon. in Misna Sota, & in Sabbat, c. 6. sect. 1. (l) Ez Hechaim M. S. apud Wagenseil in Sota ib. (m) Bartenora in Misna Sota, c. 9. sect. 14. (n) T. Bab. Sota, fol. 49. 2.”

“For what is our hope - I can have no prospects from earth; I have forsaken all for the Gospel; and esteem every thing it can afford as dross and dung, that I may gain Christ. Why then should I continually labor at the risk of my life, preaching the Gospel? Is it not to get your souls saved, that ye may be my crown of rejoicing in the day of Christ? For this I labor; and, having planted the Gospel among you, I wish to take every opportunity of watering it, that it may grow up unto eternal life.”

“For--giving the reason for his earnest desire to see them. Are not even ye in the presence of . . . Christ--"Christ" is omitted in the oldest manuscripts. Are not even ye (namely, among others; the "even" or "also," implies that not they alone will be his crown) our hope, joy, and crown of rejoicing before Jesus, when He shall come (Co2 1:14; Phi 2:16; Phi 4:1)? The "hope" here meant is his hope (in a lower sense), that these his converts might be found in Christ at His advent (Th1 3:13). Paul's chief "hope" was JESUS CHRIST (Ti1 1:1).”