We are bound to give thanks always to God for you, brethren, as it is fitting, because your faith groweth exceedingly, and the charity of every one of you towards each other, aboundeth:

“"We are bound to give thanks to God alway for you, brethren, even as it is meet." Again a sign of great humility. For he led them to reflect and consider, that if for our good actions others do not admire us first, but God, much more also ought we. And in other respects too he raises up their spirits, because they suffer such things as are not worthy of tears and lamentations, but of thanksgiving to God. But if Paul is thankful for the good of others, what will they suffer, who not only are not thankful, but even pine at it. "For that your faith groweth exceedingly, and the love of each one of you all toward one another aboundeth." And how, you say, can faith increase? That is when we suffer something dreadful for it. It is a great thing for it to be established, and not to be carried away by reasonings. But when the winds assail us, when the rains burst upon us, when a violent storm is raised on every side, and the waves succeed each other-then that we are not shaken, is a proof of no less than this, that it grows, and grows exceedingly, and becomes loftier. For as in the case of the flood all the stony and lower parts are soon hidden, but as many things as are above, it reaches not them, so also the faith that is become lofty, is not drawn downwards. For this reason he does not say "your faith groweth;" but "groweth exceedingly, and the love of each one of you all toward one another aboundeth." Seest thou how this contributes for the ease of affliction, to be in close guard together, and to adhere to one another? From this also arose much consolation. The love and faith, therefore, that is weak, afflictions shake, but that which is strong they render stronger. For a soul that is in grief, when it is weak, can add nothing to itself; but that which is strong doth it then most. And observe their love. They did not love one indeed, and not love another, but it was equal on the part of all. For this he has intimated, by saying, "of each one of you all toward one another." For it was equally poised, as that of one body. Since even now we find love existing among many, but this love becoming the cause of division. For when we are knit together in parties of two or three, and the two indeed, or three or four, are closely bound to one another, but draw themselves off from the rest, because they can have recourse to these, and in all things confide in these; this is the division of love-not love. For tell me, if the eye should bestow upon the hand the foresight which it has for the whole body, and withdrawing itself from the other members, should attend to that alone, would it not injure the whole? Assuredly. So also if we confine to one or two the love which ought to be extended to the whole Church of God, we injure both ourselves and them, and the whole. For these things are not of love, but of division; schisms, and distracting rents. Since even if I separate and take a member from the whole man, the part separated indeed is united in itself, is continuous, all compacted together, yet even so it is a separation, since it is not united to the rest of the body. For what advantage is it, that thou lovest a certain person exceedingly? It is a human love. But if it is not a human love, but thou lovest for God's sake, then love all. For so God hath commanded to love even our enemies. And if He hath commanded to love our enemies, how much more those who have never aggrieved us? But, sayest thou, I love, but not in that way. Rather, thou dost not love at all. For when thou accusest, when thou enviest, when thou layest snares, how dost thou love? "But," sayest thou, "I do none of these things." But when a man is ill spoken of, and thou dost not shut the mouth of the speaker, dost not disbelieve his sayings, dost not check him, of what love is this the sign? "And the love," he says, "of each one of you all toward one another aboundeth."”

“There could be no merit in men's choice of Christ, if it were not that God's grace precedes any faith or action on their part in his choosing them. This is why the apostle Paul pronounces to the Thessalonians this benediction, "The Lord make you to increase and abound in love toward one another, and toward all men." This benediction to love one another he gave us, who had also given us a law that we should love one another. Then, in the salutation addressed to the same church where some of its members possessed the disposition which he had wished them to cultivate, Paul says, "We are bound to thank God always for you, brothers. This is quite fitting, because your faith grows robustly, and your mutual charity abounds."”

“This epistle is divided into the greeting, and the epistolary narration, at "we ought to give thanks," etc. Again, first the persons greeting are set down; second, the persons greeted; third, the goods wished for. Now these are the same persons as in the first. But three persons greeting are set down, so that the authority of the epistle might appear more robust. Eccles. 4:12: A threefold cord is broken with difficulty. To the church of the Thessalonians, etc. Church means a congregation: which ought to be in God, otherwise it is evil. Of the good one it is said, Ps. 49:5: Gather together his saints to him, etc. In Christ, that is, in faith in him. Rom. 5:2: through whom we have access by faith into this grace. Then he wishes them good things, and first, peace. For it is the beginning of all spiritual gifts. 1 Cor. 15:10: By the grace of God I am what I am. Again, peace, which is the end of men. Ps. 147:14: who has placed your ends as peace, etc. And this from God, etc. James 1:17: Every excellent gift, and every perfect gift, is from above, descending from the Father of lights, etc. And from the Lord Jesus, etc. 2 Pet. 1:4: through whom he has given us the greatest and precious things. We ought to give thanks, etc. This is the epistolary narration. And first he instructs them concerning the things to come in the last days; second, he admonishes them familiarly concerning certain matters, in the third chapter, at "for the rest, brothers," etc. Again, first he admonishes, as has been said, as to the rewards of the good, and the punishments of the wicked; second, as to the dangers in the time of Antichrist, chapter 2, at "but we ask you," etc. Again, first he gives thanks concerning the preparation for the future judgment; second he describes the judgment itself, at "if indeed it is just." Again, first he gives thanks for their progress; second he shows the fruit of the progress; third, the sign. He says therefore, we ought to give thanks, etc. For because in the first epistle he commended them for faith and charity and other goods in which they abounded, therefore he says, we ought always to give thanks for you, because the good that you have, I reckon as my own. 3 John 4: I have no greater grace than this, that I hear my children walk in truth. And this to God, without whom nothing good can be done. And this is fitting, because we give thanks for great goods. 2 Macc. 1:11: Having been delivered by God from great dangers, let us give magnificent thanks. Why? Because spiritual goods grow exceedingly. For they are kept perilously, unless a man makes progress in them. Now among these gifts of God, the first is faith, through which God dwells in us, and in this we make progress according to the intellect. Eph. 3:17: that Christ may dwell through faith in your hearts. And thus man makes progress through knowledge, devotion, and adherence. The second is charity, through which God is in us according to effect. 1 John 4:16: God is charity, and he who abides in charity abides in God, and God in him. And therefore he says, and it abounds. Prov. 15:5: in abundant justice, there is the greatest strength, etc. 1 Thess. 4:9: But concerning brotherly charity we had no need to write to you, for you yourselves have learned from God to love one another, etc. And then the progress is set down, when he says: so that I glory in it among others, because I reckon what is yours as mine. For the good of disciples is the glory of prelates. Prov. 10:1: A wise son makes a father glad, etc. Prov. 17:6: The crown of old men is their children's children, etc. 2 Cor. 9:2: for which I glory concerning you. And then he sets down the sign of progress, namely patience, which is shown most of all in tribulations. James 1:12: Blessed is the man who endures temptation, etc. In tribulations there are two things to be kept, namely patience, lest one depart from the faith. James: patience has a perfect work. And faith in persecutions. 1 Cor. 4:12: We suffer persecution and we endure it. Hence he says, in faith, in all your persecutions and tribulations. These tribulations indeed are named from thistles, by which we are pricked inwardly through afflictions. Gen. 3:18: it shall bring forth to you thorns and thistles. Ps. 24:17: The tribulations of my heart are multiplied. And these things the saints endure on account of two things: namely, on account of the terror of the wicked. For if God does not spare the good in this world, how will he spare the wicked in the future? 1 Pet. 2: but if first from us, what is the end of those who do not believe the Gospel of God, etc. Jer. 49:12: Behold, they to whom there was no judgment, that they should drink the cup, etc. Second, to increase merit. Hence he says, that worthy, etc. For, as it is said in Matt. 11:12, the kingdom of heaven suffers violence, and the violent bear it away. And Luke, last chapter: was it not necessary for Christ to suffer these things, and so enter into his glory? Rom. 8:17: if indeed we suffer with him, that we may also be glorified together with him. Hence he says, for which you also suffer. For the tribulation which is borne for God makes one worthy of the kingdom of God. Matt. 5:10: Blessed are they who suffer persecution, etc. 1 Pet. 4:15: let none of you suffer as a murderer, or a thief, or a reviler, or a coveter of what belongs to others.”

“We are bound to thank God,.... Since all blessings, temporal and spiritual, come from him: and that always: seeing he is ever giving out fresh favours, or continuing former ones; and because those, especially which are of a spiritual nature, always abide, such as faith and love; which the apostle particularly takes notice of, the members of this Church had, and were increasing in them: for it was not for himself, but for them he gives thanks, for you, brethren: who were so, not in a natural or civil relation, but in a spiritual one, being the children of God, and brethren of Christ; and to do this for them, he looked upon himself with others under an obligation: as it is meet; just, proper, and fitting; it not only becomes the persons who have received mercies from God to be thankful for them; but it is very right for others to join with them in it, and especially the ministers of the Gospel, who are bound, and whom it becomes: it is agreeable to their office and profession to give God the praise and glory of all the grace, and the increase of it, which those, who attend their labours, are favoured with, since this is not of them, but of God; and it was for an increase of grace the apostle here gives thanks, as he judged he was obliged to do, and it was fit he should. Because that your faith groweth exceedingly. Their faith was not a faith of miracles, nor a mere historical faith, or a counterfeit and temporary one, but the faith of God's elect; which is the evidence of things not seen, of an unseen Christ, and the glories of another world; that grace by which a man goes out of himself to Christ for righteousness, life, and salvation; by which he is justified, and by which he lives on Christ, and walks on in him as he has received him. This was theirs; it was not of themselves, the produce of nature, or the fruit of their natural power and free will; but it was the gift of God, and of his operation; a fruit of the Spirit of God, and of which Christ was the author and finisher; and was only theirs, as being given unto them, implanted in them, and exercised by them under the influence of the Spirit of God, and for their use, comfort, and advantage. This was, at first, but like a grain of mustard seed, very small, but gradually increased, and grew exceedingly; and from seeing of Christ, and looking at him, and which at first might be very dim and obscure, it proceeded to going or coming to him; and which might be in a very feeble manner, and was not without being drawn and led, and great encouragements, many invitations, and large assurances; and from thence to a laying hold upon him, though it may be but in a trembling way, and not without being called to stretch forth the hand of faith, and be no more faithless, but believing; and from thence to a leaning and relying on him, trusting in him with all, and for all; and from thence to claiming an interest in him, saying, my Lord, and my God, which is the full assurance of faith; and when it is come to this, it is grown exceedingly, which might be the case of these Thessalonians; which the apostle knew by the aboundings of their love, for faith works by love; and by their patience, firmness, and resolution in suffering for Christ; all which are in proportion to faith, and the growth of it; and for this he gives thanks to God, for faith is a precious thing; and as that itself, so the increase of it is from God, and therefore to him the praise belongs: and the charity of everyone of you towards each other aboundeth; as their faith in Christ, so their love to one another was increasing, and showed itself in serving one another both in temporals and spirituals; and this was not the case of a few only, or of the greater part, but of everyone of them; which made their communion with one another very comfortable and delightful. For what is more pleasant than for brethren to dwell together in unity?”

“Your faith groweth exceedingly - The word ὑπεραυξανει signifies to grow luxuriantly, as a good and healthy tree planted in a good soil; and if a fruit tree, bearing an abundance of fruit to compensate the labor of the husbandman. Faith is one of the seeds of the kingdom; this the apostle had sowed and watered, and God gave an abundant increase. Their faith was multiplied, and their love abounded; and this was not the case with some distinguished characters only, it was the case with every one of them.”

“We are bound--Greek, "We owe it as a debt" (Th2 2:13). They had prayed for the Thessalonians (Th1 3:12) that they might "increase and abound in love"; their prayer having been heard, it is a small but a bounden return for them to make, to thank God for it. Thus, Paul and his fellow missionaries practice what they preach (Th1 5:18). In Th1 1:3, their thanksgiving was for the Thessalonians' faith, love, and patience"; here, for their exceeding growth in faith, and for their charity abounding. "We are bound" expresses the duty of thanksgiving from its subjective side as an inward conviction. "As it is meet," from the objective: side as something answering to the state of circumstances [ALFORD]. Observe the exact correspondence of the prayer (Th1 3:12, "The Lord make you to abound in love") and the answer, "The love of every one of you all toward each other aboundeth" (compare Th1 4:10). meet--right.”