And may the Lord multiply you, and make you abound in charity towards one another, and towards all men: as we do also towards you,

“"Now may our God and Father Himself, and our Lord Jesus Christ direct our way unto you: and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you." This is a proof of excessive love, that he not only prays for them by himself, but even in his Epistles inserts his prayer. This argues a fervent soul, and one truly not to be restrained. This is a proof of the prayers made there also, and at the same time also an excuse, as showing that it was not voluntarily, nor from indolence, that they did not go to them. As if he had said, May God Himself cut short the temptations that everywhere distract us, so that we may come directly to you. "And the Lord make you to increase and abound." Do you see the unrestrainable madness of love that is shown by his words? "Make you to increase and abound," instead of cause you to grow. As if one should say, that with a kind of superabundance he desires to be loved by them. "Even as we do also toward you," he says. Our part is already done, we pray that yours may be done. Do you see how he wishes love to be extended, not only toward one another, but everywhere? For this truly is the nature of godly love, that it embraces all. If you love indeed such an one, but do not love such an one, it is human love. But such is not ours. "Even as we do also toward you."”

“Suppose we first loved him so as to merit his love in return. Then wouldn't we first choose him so as to merit our being chosen by him? But he who is Truth itself says otherwise and openly contradicts such human vanity by declaring, "You have not chosen me." Consequently, if it is not you who have chosen, then it is certainly not you who have loved; for how could they choose him whom they did not love? "But it is I," he says, "who have chosen you." And how could they possibly fail to choose him afterward or fail to prefer him to all the goods of this world? It was because they were chosen that they chose him. They were not chosen because they had chosen him. There would be no merit in men's choosing him unless the action of God's grace in choosing them had gone before. That is why in imparting his blessing to the Thessalonians the apostle Paul declares, "And may the Lord make you to increase and abound in charity toward one another and toward all men." He who gave this blessing to love one another is the same who gave us the love to love one another.”

“He commemorated the tribulations they had suffered, and the remedy he proposed to offer them; here he shows how he had come to their aid by visiting through Timothy. And first he treats of the sending of the messenger; second, of the report made through him, at *but now*; third, of the effect of the report on the apostle, at *therefore we were comforted*. Likewise the first is divided into three, because first he sets forth the cause why he sent him; second, of what sort he sent; third, the cause on account of which he sent him. He says therefore *wherefore*, that is, because Satan hindered us, yet you are our glory; therefore not enduring the weight of love inclining toward you. Is. 1:14: they have become troublesome to me, etc. Gen. 45:1: he could not restrain himself any longer. *It pleased us*, namely Paul and Silvanus, *to remain at Athens alone, and we sent Timothy*, because he was most fitting for the apostle. Phil. 2:20: I have no one so like-minded, who with sincere affection is solicitous for you. 1 Cor. 4:17: I have sent to you Timothy, who is my most dear and faithful son in the Lord. *Brother*, through charity assisting. Prov. 18:19: a brother who is helped by a brother is like a strong city. *And minister*. It is the dignity of the Church. 2 Cor. 11:23: they are ministers of Christ, and I, etc. He sends him, moreover, to confirm them and to report back to himself. Then when he says *to confirm*, etc., he shows that he is sent to confirm. And first he does this; second, the reason for the confirmation is given, at *for you yourselves*. He says therefore *to confirm you and to exhort you*, because through exhortations a man's spirit is confirmed. Job 4:4: your words have confirmed those who were wavering. Lk. 22:32: and thou, once converted, confirm thy brethren. And you need to be exhorted for your faith, that no one be moved in these tribulations. Ecclus. 10:4: if the spirit of one having power ascend over thee, leave not thy place. There is, moreover, a twofold reason of confirmation. One from divine ordination: *for you yourselves know*, etc., as if to say: thus God willed, that through tribulations you should enter into heaven. Acts 14:22: through many tribulations you must enter into the kingdom of God, and 2 Tim. 3:12: all who wish to live piously in Christ Jesus shall suffer persecution. By this way Christ went. Lk. ult.: it behooved Christ to suffer and to rise, and thus to enter into his glory. The other reason is on the part of foretelling, because things foreseen strike less. Whence he says *for also when we were with*, etc., that is, because I foretold to you the tribulations which you have suffered in these years, *I sent to know*, etc., namely how firm you were in the faith. Prov. 27:23: diligently know the countenance of thy cattle, and consider thy flocks. *He who tempts*, namely the Devil. Matt. 4:3: the tempter approaching, Gloss: whose office it is to tempt. But against this: the world and the flesh tempt. Jas. 1:14: everyone is tempted by his own concupiscence, etc. Likewise Gen. 22:1: God tempted Abraham, etc. I answer. To tempt is to take a trial of something. In this it must be considered to what end he wishes to take it, and how. For this happens in two ways: either that he himself may know, or that he may cause another to know. In the first way God does not tempt, for he himself knows what is in man, Jn. 2:25. In the second way thus: for God tempted Abraham, namely that others might know his faith. But in the first way, to tempt happens in two ways, namely that he may promote to good, as a bishop examines those to be promoted; or someone tempts in order to deceive, and this is of the Devil, because namely he inquires into the condition of men, so that according to their diverse conditions he may lead them to the diverse vices to which they are prone. 1 Pet. 5:8: your adversary the Devil, etc. His office therefore is to tempt in order to deceive. The world and the flesh, however, are said to tempt materially, because through those things to which they themselves incline, a trial is taken of a man, whether he be firm toward the commandments of God and toward love. For if concupiscence should conquer, he does not perfectly love God. And likewise when the things of the world either terrify or affect him. *And in vain*, because if you do not resist temptation, your labor would be in vain. Gal. 4:11: I fear for you, lest perhaps I have labored among you without cause. Ez. 18:24: all his righteous deeds which he has done shall not be remembered. It is called *in vain*, however, with respect to the eternal reward; yet the good works done before a sin committed avail for something, because after repentance they revive, and one is disposed more easily to conversion. Then when he says *but now*, etc., he shows how Timothy reported their good things pertaining to God and to the apostle: to God, faith and charity. Gal. 6:15: in Christ Jesus, neither circumcision avails anything, nor uncircumcision, but a new creature. But faith, also to the apostle; whence he says *and that you have remembrance*. Ecclus. 49:1: the memory of Josias is like the composition of a work made, the work of the perfumer, etc. Prov. 10:7: the memory of the just is with praises, etc. *Desiring to see us, as we also you*. Augustine: hard is the mind which, when it does not wish to bestow love, refused even to return it. Is. 51:2: look unto Abraham your father, etc. Then when he says *therefore we were comforted*, a threefold effect of the report is set forth, namely of spiritual consolation, of thanksgiving, at *for what*, and of multiplied prayer, at *night*. He says therefore: because we have heard such things of you, although temporal necessities and bodily tribulations are pressing, yet *we were comforted*. Ps. 93:19: according to the multitude of my sorrows in my heart, thy comforts have gladdened my soul, etc. 2 Cor. 1:3: blessed be God and the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, etc. And this *through your faith*, that is, hearing the firmness of your faith, *because we live*, etc. As if to say: I so love your state, that I reckon myself to live through it. Gen. 45:28: it is enough for me if my son Joseph yet lives. Then when he says *for what*, etc., the second effect of the report made is set forth, namely thanksgiving; as if to say: I am not sufficient to render any worthy thanksgiving to God for you. Mich. 6:6: what worthy thing shall I offer to the Lord, etc. Ps. 115:12: what shall I render to the Lord for all, etc. Thanksgivings are, however, to be referred *in all the joy*, which is altogether not exterior, but *with which we rejoice on account of you*, in conscience, *before our God*, who sees it. Or *before our God*, because it pleases God concerning one's neighbor. 1 Cor. 13:6: rejoices with the truth, etc. Then when he says *night*, etc., the third effect of the report is set forth, and first he sets forth the multiplicity of the prayer, second he shows what he prays for in praying, at *but himself*, etc. He says therefore: we give thanks for things past, yet we do not fail to pray for things future, indeed *night and day*, that is, in adversity and prosperity. Ps. 54:18: evening and morning and at noon I will declare, etc. *What is lacking*, etc. Not indeed those things which were of the necessity of faith, but certain secret things, which the apostle had not yet preached to them in their newness. 1 Cor. 3:1: I could not speak to you as to spiritual men, but as to carnal, etc. Jn. 16:12: I have many things to say to you, which not, etc. Then when he says *but may God himself*, etc., he shows what he prays for them. And concerning this he first shows what he asks, at *to confirm*. He asks, moreover, two things: one on his own part, that he might be able to go to them. Whence he says *may he himself, God and our Father*, etc. Jn. 20:17: I ascend to my Father and your Father, etc. Prov. 16:1: it is man's part to prepare the mind, but the Lord's to govern the tongue. The other on their part. Whence he says *but you may he multiply*, namely in faith. 2 Kings 24:3: may the Lord add to his people a hundredfold as many as they are, etc. And that merits may be increased. Whence he says *and may he make your charity abound*, which can always increase along the way. Col. 3:14: above all things have charity, which is the bond of perfection. And first, *toward one another*; second, *toward all*. Gal. 6:10: let us work good toward all, but especially toward those of the household of the faith. And he sets an example from himself, saying *as*, etc., as if to say: as I also love you. 2 Cor. 7:3: you are in our hearts, to die together and to live together. But to what end does he ask this? *To confirm your hearts without blame*, that is, that no one may be able to complain of you. Lk. 1:6: walking in all the commandments and justifications without blame. *And in holiness before God*, namely who sees the heart. Lk. 1:75: in holiness and justice before him, etc. And this appears *at the coming of our Lord Jesus Christ*, that he may find you holy; which coming will be *with all his saints*, that is, may you be in his sight, just as all the saints are before him.”

“And the Lord make you to increase,.... That is, the Lord the Spirit; so that the object of prayer, addressed by the apostle, is Father, Son, and Spirit, as in Rev 1:4. The Alexandrian copy reads "God". The Spirit is God, equally with the Father and the Son, and so a fit object of prayer with them, which otherwise he would not be. The request is, that he would cause these saints to increase in number, as the first churches greatly did: and in the gifts of the Spirit, which he divides to men severally as he will; and in his graces, as in faith, in hope, in holiness, in humility, in knowledge, in spiritual joy and strength, an increase in all which is from him: and abound in love one towards another; for though they were taught of God to love one another, and did do so, and the apostle had had good tidings of their love; yet it was not perfect, there was room for a further exercise of it, by serving each other by it, in things spiritual and temporal; and he had his request, for it did abound in everyone of them towards each other, Th2 1:3 and towards all men; the men of the world, who were without, were not members of the church, nor professors of the Christian religion, but enemies to that, and to Christ, and to them; and yet they were to love them as men, and pray for them, and do them all the good that lay in their power: even as we do towards you; for the love of the apostle, and those with him, abounded more and more towards these saints, and was so far from being weakened, that it was increased by their absence from them; and they were more abundantly desirous of seeing them, and were even quite impatient until they sent to them, and heard of them.”

“And may the Lord multiply you. That is, increase the number of Christians among you. (Witham) Bible Text & Cross-references: The apostle’s concern and love for the Thessalonians. 1 For which cause forbearing no longer, we thought it good to remain at Athens, alone: 2 *And we sent Timothy, our brother, and a minister of God in the gospel of Christ, to confirm you, and exhort you concerning your faith: 3 That no man should be moved in these tribulations: for yourselves know, that we are appointed thereunto. 4 For even when we were with you, we foretold you that we should suffer tribulations: as also it is come to pass, and you know. 5 For this cause also I forbearing no longer, sent to know your faith: lest perhaps he that tempteth, should have tempted you, and our labour should be made vain. 6 But now when Timothy came to us from you, and related to us your faith and charity, and that you have a good remembrance of us always, desiring to see us, as we also to see you: 7 Therefore we were comforted, brethren, in you, in all our distress and tribulation, by your faith; 8 For now we live, if you stand in the Lord. 9 For what thanks can we return to God for you, in all the joy wherewith we rejoice for you before our God. 10 Night and day, praying more abundantly, that we may see your face, and may accomplish those things that are wanting to your faith? 11 Now God himself and our Father, and our Lord Jesus Christ direct our way unto you: 12 And may the Lord multiply you, and make you abound in charity towards one another, and towards all men: as we do also towards you, 13 To confirm your hearts without blame, in holiness, before God and our Father, at the coming of our Lord Jesus Christ with all his saints. Amen.”

“The "you" in the Greek is emphatically put first; "But" (so the Greek for "and") what concerns "YOU," whether we come or not, "may the Lord make you to increase and abound in love," &c. The Greek for "increase" has a more positive force; that for "abound" a more comparative force, "make you full (supplying 'that which is lacking,' Th1 3:10) and even abound." "The Lord" may here be the Holy Spirit; so the Three Persons of the Trinity will be appealed to (compare Th1 3:13), as in Th2 3:5. So the Holy Ghost is called "the Lord" (Co2 3:17). "Love" is the fruit of the Spirit (Gal 5:22), and His office is "to stablish in holiness" (Th1 3:13; Pe1 1:2).”