For you are our glory and joy.

“"For what is our hope, or joy, or crown of glorying? Are not even ye before our Lord Jesus at His coming? For ye are our glory and our joy." Are the Macedonians, tell me, thy hope, O blessed Paul? Not these alone, he says. Therefore he has added, "Are not ye also?" For "what," he says, "is our hope, or joy, or crown of glorying"? Observe then the words, which are those of women, inflamed with tenderness, talking to their little children. "And crown of glorying," he says. For the name of "crown" was not sufficient to express the splendor, but also "of glorying." Of what fiery warmth is this! Never could either mother, or father, yea if they even met together, and commingled their love, have shown their own affection to be equivalent to that of Paul. "My joy and crown," he says, that is, I rejoice in you more than in a crown. For consider how great a thing it is, that an entire Church should be present, planted and rooted by Paul. Who would not rejoice in such a multitude of children, and in the goodness of those children? So that this also is not flattery. For he has not said "ye," but "ye also" together with the others.”

“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 ye are our glory and joy. Or "our joy", as the Syriac, Arabic, and Ethiopic versions read; this is a repetition, and a confirmation of what is before said; and signifies that these saints were then the glory of the apostles, being the seals of their ministry; and whom they gloried of and rejoiced in, and hoped and believed they would be such, as would be their joy and crown in time to come, and for ever. Next: 1 Thessalonians Chapter 3”

“For ye are our glory and joy - Ye are the seal of our apostleship; your conversion and steadiness are a full proof that God hath sent us. Converts to Christ are our ornaments; persevering believers, our joy in the day of judgment. 1. In the preceding chapter we have the character and marks of a genuine pastor laid down in such a manner as not to be misunderstood. Every man who preaches the Gospel should carefully read this chapter and examine himself by it. Most preachers, on reading it conscientiously, will either give up their place to others, or purpose to do the work of the Lord more fervently for the future. He who expects nothing but the approbation of Christ, will labor for Christ; and he, who has the glory of his Master only in view, will ever have his Master's presence and blessing. Those who enter into this work for human applause or secular emolument, may have their reward; but in that, one smile of approbation from Christ is not included. 2. God, for reasons best known to himself, often permits the most pious and benevolent purposes of his servants to be frustrated for a time. It is well that the good purpose was in the heart; but God knows the fittest time and place to bring it to effect. Satan is ever opposing all that is pure, good, and benevolent and he appears frequently to succeed; but this is not really the case: if at any time he prevents the followers of God from bringing a pious purpose into effect, that was the time in which it could not have been done to secure its full effect. Let the purpose be retained, and the best time and place will be duly provided. As Satan constantly endeavors to oppose every good work, no wonder he is found opposing a good purpose, even at the very time that God sees it improper to bring it to the intended effect. Man proposes, but God disposes. 3. The apostle speaks of the wrath coming upon the Jews: it was about twenty years after this that their city was destroyed, their temple burnt, more than a million of them destroyed, their civil polity utterly subverted, and what remained of this wretched nation scattered to all the winds of heaven; and in this state, without a nation, without a temple, without worship, and apparently without any religion, they continue, to this day, a monument of God's displeasure, and a proof of the Divine inspiration both of the prophets and apostles, who, in the most explicit manner, had predicted all the evils which have since befallen them. Their crimes were great; to these their punishment is proportioned. For what end God has preserved them distinct from all the people of the earth among whom they sojourn, we cannot pretend to say; but it must unquestionably be for an object of the very highest importance. In the meantime, let the Christian world treat them with humanity and mercy.”