For what thanks can we return to God for you, in all the joy wherewith we rejoice for you before our God,

“"For what thanksgiving can we render again unto God for you, for all the joy wherewith we joy for your sakes before our God; night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith?" Not only, he says, are ye the causes of life to us, but also of much joy, and so much that we cannot worthily give thanks to God. Your good behavior, he says, we consider to be the gift of God. Such kindnesses have you shown to us, that we think it to be of God; yea, rather, and it is of God. For such a disposition of mind comes not of a human soul or carefulness. "Night and day," he says, "praying exceedingly." This too is a sign of joy. For as any husbandman, hearing concerning his land that has been tilled by himself, that it is burdened with ears of grain, longs with his own eyes to see so pleasant a sight, so Paul to see Macedonia. "Praying exceedingly." Observe the excess; "that we may see your face, and may perfect that which is lacking in your faith." Here there is a great question. For if now thou livest, because they stand fast, and Timothy brought thee "glad tidings of their faith and love," and thou art full of so much joy as not to be able worthily to give thanks to God, how sayest thou here that there are deficiencies in their faith? Were those then the words of flattery? By no means, far be it. For previously he testified that they endured many conflicts, and were no worse affected than the Churches in Judaea. What then is it? They had not enjoyed the full benefit of his teaching, nor learned all that it behoved them to learn. And this he shows toward the end. Perhaps there had been questionings among them concerning the Resurrection, and there were many who troubled them, not by temptations, nor by dangers, but by acting the part of teachers. This is what he says is lacking in their faith, and for this reason, he has so explained himself, and has not said, that you should be confirmed, where indeed he feared concerning the faith itself, "I have sent," he says, "Timothy to confirm you," but here, "to perfect that which is lacking," which is rather a matter of teaching than of confirming.”

“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.”

“For what thanks can we render to God again or you,.... They had given thanks to God for them before, for their faith, love, and patience; see Th1 1:2 and now having received a further account of them, they looked upon themselves bound to give fresh thanks to God for them, for the increase of their faith and love, and for their perseverance, as they did; see Th2 1:3 since these are gifts of God's grace; but they knew not where to begin, what to render, and when to end: the phrase is much like that in Psa 116:12 "what shall I render unto the Lord", &c. for all the joy wherewith we joy for your sakes before our God: the joy they had was all joy, perfect and complete in its kind; see Jam 1:2 and it was not for themselves, on their own account, because of any worldly interest or advantage they had therein, but for the sake of these Thessalonians, whose spiritual welfare they rejoiced at: nor was their joy of a carnal nature, but spiritual; it was a joy in the Holy Ghost, and which was hearty and sincere: it was "before God our" God, their covenant God and Father; it was in his sight and presence, who sees and knows all things, all actions, and the principles of them. Though this last clause, "before our God", is in the Syriac version, placed at the beginning of the next verse, according to which, it refers, not to thanks or joy before God, but to prayer before him.”

“What thanks can we render to God - The high satisfaction and uncommon joy which the apostle felt are strongly depicted in the language he uses. How near his heart did the success of his ministry lie! It was not enough for him that he preached so often, labored so hard, suffered so much; what were all these if souls were not converted? And what were all conversions, if those who embraced the Gospel did not walk steadily in the way to heaven, and persevere?”

“For what thanks--what sufficient thanks? render . . . again--in return for His goodness (Psa 116:12). for you--"concerning you." for all the joy--on account of all the joy. It was "comfort," Th1 3:7, now it is more, namely, joy. for your sakes--on your account. before our God--It is a joy which will bear God's searching eye: a joy as in the presence of God, not self-seeking, but disinterested, sincere, and spiritual (compare Th1 2:20; Joh 15:11).”