Thomas Aquinas Commentary 1 Thessalonians 2

Previously, Paul commended the Thessalonians for having received God’s word amid tribulations; now he praises them because they did not fall away as a result of difficulties. In mentioning this, he does three things:

1. He recalls their troubles.
2. He points out the kind of remedy he applied to them (1 Thessalonians 3:1).
3. He gives the reason for the praise (1 Thessalonians 3:8).

Paul said before that everyone talks about them and about the Apostle's role in their conversion. So Paul first discusses his visit, and secondly, their conversion (1 Thessalonians 3:13). In discussing the first point, Paul does three things:

1. He recalls the perseverance he had maintained before he came to them.
2. He recalls the sound character of the doctrine with which he converted them (1 Thessalonians 2:3).
3. He recalls the genuine quality of his dialogue with the converts (1 Thessalonians 2:10).

Again, Paul divides the first point into two parts:

1. He mentions the hardships which he had endured before he came to them.
2. He explains how he did not lose his confidence as a result of these hardships (1 Thessalonians 2:2).

He remarks then: I say that other believers are telling of our visit to you, which you are familiar with, for it was not in vain—meaning, not free from worry, but rather arduous in the face of many hardships. Or perhaps, not in vain in the sense of being inconsequential, but rather rewarding: The earth was without form and void (Genesis 1:2). Or not in vain, meaning not transitory but rather enduring: I did not run in vain or labor in vain (Philippians 2:16).

But we had already suffered bodily trials: Good sense makes a man slow to anger (Proverbs 19:11); Vigorous and sturdy shall they be, declaring how just is the Lord (Psalms 92:15). In addition to this, Paul suffered spiritual trials because of injuries in Philippi, where he endured insults for curing the possessed woman. This city was in Macedonia. In spite of all this, his confidence in his preaching was not diminished: God is my salvation; I will trust, and will not be afraid (Isaiah 12:2). Rather, it proved itself in preaching the gospel of God to you in the face of great opposition for your conversion: He who presides, gives aid with zeal, with carefulness (Romans 12:8); And, apart from other things, there is the daily pressure upon me of my anxiety for all the churches (2 Corinthians 11:28).

Then, when he says, for our appeal does not spring from error, he shows the sound character of his preaching. In showing this, Paul does two things:

1. He exhibits the sound character of his doctrine.
2. He explains certain matters he had remarked upon (1 Thessalonians 2:4).

In discussing the first point, Paul does two things:

1. He rules out the possibility of error in the doctrine.
2. He imputes integrity to his doctrine (1 Thessalonians 2:4).

A doctrine, however, may become corrupt either because of the matter taught or because of the teacher’s intention. In relation to the first point, a doctrine may be corrupted in two ways: through error—for example, teaching that salvation is through Christ according to the Law: Evil men and imposters will go on from bad to worse, deceivers and deceived (2 Timothy 3:13). So Paul remarks, our appeal does not spring, like that of some, from error. Or the corruption may occur through adulteration, as is the case with those saying that one should indulge in pleasures. This teaching is derived from a certain Nicolaus who permitted promiscuous marriages and even gave his wife to others. So Paul adds, or uncleanness: But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess and is teaching and beguiling my servants to practice immorality and to eat food sacrificed to idols (Revelation 2:20); Is there any wrong on my tongue? (Job 6:30).

Furthermore, his preaching is not with guile, as it is with some who, though speaking the truth, nevertheless have a false intention. They do not desire the development of their listeners or the honor of God, but they desire their own honor. Against this, Paul says, nor with guile. Their tongue is a deadly arrow; it speaks deceitfully (Jeremiah 9:8).

Thus his preaching is not tainted, but rather sound. Something is sound because it serves its nature. As a result, preaching is sound when someone teaches in the manner in which Christ taught. And so Paul says, but just as we have been approved... so we speak. This means we speak in the manner and with the intention with which God chose and approved us for preaching the gospel. I had been entrusted with the gospel to the uncircumcised, just as Peter had been entrusted with the gospel to the circumcised (Galatians 2:7); For he is a chosen instrument of mine to carry my name before the Gentiles and kings and the sons of Israel (Acts 9:15).

Then when Paul says, not to please men, he shows that his preaching is not meant to be deceptive. He does this in three ways:

1. By ruling out the manner in which it might appear to be misleading.
2. By making this point evident through a sign (1 Thessalonians 2:5).
3. By showing the same thing through a causal consideration (1 Thessalonians 2:5).

In elaborating on the first point, Paul says his preaching is not of a nature that is ultimately pleasing to men. God has scattered the bones of those who please men (Psalms 53:5). If I were still pleasing men, I should not be a servant of Christ (Galatians 1:10). Sometimes, however, Paul and his companions sought to please people for the sake of God’s glory, so that their preaching might be more fruitful, as is remarked in 1 Corinthians 10:33: Just as I try to please all men in everything I do, not seeking my own advantage, but that of many, that they may be saved. But we are to please God, who tests our hearts: All the ways of a man are pure in his own eyes (Proverbs 16:2). A sign of this is that we did not employ flattery, meaning we did not only speak pleasant things to them. Do not deceive with your lips (Proverbs 24:28); Prophesy not to us what is right; speak to us smooth things, prophesy illusions (Isaiah 30:10).

Paul makes the same point with a causal analysis. For someone wishes to please people for two reasons: for the sake of advantages or for the sake of glory. However, Paul excludes these from consideration here. He rules out the first possibility by saying, for we never used words of flattery. We avoided not only flattery but also every occasion for greed: There is great gain in godliness with contentment (1 Timothy 6:6); Every one is greedy for unjust gain (Jeremiah 6:13). Then he rules out the other possibility when he says, nor did we seek glory from men, whether from you or from others, by reason of our teaching. We could have been pampered, accepted favors, and even been a burden to the Thessalonians, for they owed him attention and support. Thus Paul says, though we might have made demands as apostles of Christ. Paul calls it a "demand" because those preaching heresy to them sought to acquire favors from them beyond measure: It is you who have devoured the vineyard, the spoil of the poor is in your houses (Isaiah 3:14).

Then when Paul says, but we were gentle among you, he makes two points:

1. That he is not desirous of human glory.
2. That he does not wish to appear greedy (1 Thessalonians 2:9).

In handling the first point, Paul does two things:

1. He gives evidence of his humility.
2. He shows his concern by a simile (1 Thessalonians 2:7).

Paul makes the first point by saying that they were as children—that is, humble. If they make you master of the feast, do not exalt yourself; be among them as one of them . Then he employs the simile, saying, like a nurse taking care of her children. She bends down to an infant and speaks to the stammering child so that the child may learn to speak; the nurse even uses gestures: I have become all things to all men (1 Corinthians 9:22); As babes in Christ, I fed you with milk, not solid food (1 Corinthians 3:1). So, being affectionately desirous of you, we were ready to share with you not only the gospel of God but also our own selves. The good shepherd lays down his life for the sheep (John 10:11). Because you had become very dear to us. I will most gladly spend and be spent for your souls (2 Corinthians 12:15).

Then when Paul says, for you remember our labor and toil, brethren, he proceeds in accordance with what he had said above: we never used... a cloak for greed. For we have asked nothing of you but have made an effort, for you remember our labor and toil. Some indeed labor, but out of a desire for comfort. We, however, do not labor in that manner, but rather with honest hard work. So Paul comments on our labor, noting it was not merely for the sake of disciplining the body, but with genuine toil. Therefore Paul adds, you remember our toil. Some people work during the day, but we, in reality, work night and day. By this remark, Paul wishes to protect them from misleading people who were overly receptive and also from the lethargic people among them: And we labor, working with our own hands (1 Corinthians 4:12).

Then when Paul says, you are witnesses, he remarks on the orthodoxy of his discourse. First, he speaks about the sanctifying influence it may have on a person’s life; secondly, he shows how full of concern his teaching was (1 Thessalonians 2:11). So Paul remarks, you are witnesses... how holy—that is, how innocently—we conducted ourselves: Be holy, for I am holy (Leviticus 11:44, 19:2). And we were righteous toward our neighbor, as is made evident by to live sober, upright and godly lives in this world (Titus 2:12). And blameless was our behaviour to you believers. This means that you believed because we have done nothing that could have caused anyone to be scandalized. This was true for you believers individually. It should be noted that sometimes a singular predication has considerable importance.

Like a father, he says, we exhorted each one of you. A similar example is found in 1 Corinthians 4:15: For I became your father in Christ Jesus through the gospel. Another similar example is found in Philemon 1:8-9: Though I am bold enough in Christ to command you to do what is required, yet for love’s sake I prefer to appeal to you. And he encouraged you through soft-spoken words: To comfort all who mourn; to grant consolation to those who mourn in Zion (Isaiah 61:2). In contrast to this, it is stated in Ezekiel 34:4: With force and harshness you have ruled them.

And what were you told? To lead a life worthy of God. This means that your conduct should be such that it might reflect favorably on the ministers of Christ. To lead a life worthy of the Lord, fully pleasing to him (Colossians 1:10). He is the one who calls you into his own kingdom and glory, as is also evident in Wisdom 6:21: Honor wisdom, that you may reign for ever.

In the preceding section, the Apostle disclosed the nature of his coming to them; here he indicates the nature of their conversion. In addressing this, Paul makes two points. First, he shows that they were completely converted as a result of their steadfast faith; second, he shows how courageously they persevered amid tribulations (1 Thessalonians 2:14). Paul first remarks on their blessings, for which he offers thanks, and then he provides a reason for this.

So Paul says that since he has carefully preached to them as a father to his children, he therefore thanks God as a father does for the well-being of his children: No greater joy can I have than this, to hear that my children follow the truth (3 John 1:3). With thanksgiving (Philippians 4:6). But for what reason? For this: that when you received the word of God which you heard from us, you accepted it not as the word of men but as what it really is, the word of God. The preacher should give thanks when his preaching proves to be effective in the lives of his congregation. Paul tells them they heard the word of God from them—that is, through them: Let me hear what God the Lord will speak (Psalms 85:8). Faith comes from what is heard, and what is heard comes by the preaching of Christ (Romans 10:17). You accepted it—that is, you kept it firmly in your heart—not as the word of men, for the words of man are empty: You desire proof that Christ is speaking in me (2 Corinthians 13:3). No prophecy ever came by the impulse of man, but men moved by the Holy Spirit spoke from God (2 Peter 1:21). And why does he give thanks? Because the fact that you have believed is something God has worked in you. For God is at work in you, both to will and to work for his good pleasure (Philippians 2:13). You have worked for us all our works (Isaiah 26:12).

Then when he says, for you, brethren, became imitators of the churches of God in Christ Jesus which are in Judea, he shows how courageously they persevered amid tribulations; and in addressing this, he makes two points. First, he speaks of their trials, in which they stood firm; second, he speaks of the remedy he proposes to apply (1 Thessalonians 2:17). Again, the first point is divided into two parts. First, Paul commends them for their patience in the face of difficulties; second, he rebukes those responsible for the difficulties (1 Thessalonians 2:15).

Consequently, Paul says that because they received the word not as the word of men but as what it really is, the word of God, they exposed themselves for its sake even to death. The fact that a man dies for the sake of Christ is a testimony to the fact that the words of the faith are the words of God; therefore, “martyrs” means the same as “witnesses.” He mentions Judea because it is there that the faith of Christ was first proclaimed: For out of Zion shall go forth the law, and the word of the Lord from Jerusalem (Isaiah 2:3). In addition, it was also there that the first persecution of the faith occurred, as is evident from Acts 8:1: On that day a great persecution arose against the church in Jerusalem. But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings (Hebrews 10:32). The Thessalonians endured similar difficulties, so Paul remarks, for you suffered the same things from your own countrymen—that is, from the unbelieving Thessalonians: And a man’s foes will be those of his own household (Matthew 10:36).

Then when Paul observes, who killed both the Lord Jesus, he rebukes the Jews who started the persecution. First, he recalls their sin, and then the reason for the sin (1 Thessalonians 2:16). Regarding the first point, Paul does three things: first, he addresses their sin in relation to God’s ministers; second, with reference to God Himself; and third, as it relates to the entire human race.

The ministers of God are those who preach: namely, Christ, the prophets, and the apostles. Preaching is performed by Christ as the one from whom the doctrine originates, by the prophets who prefigured this doctrine, and by the apostles who carry out the command to preach.

Paul first makes reference to Christ when he says, who killed the Lord Jesus, as is clear from Matthew 21:38: This is the heir; come, let us kill him. That it was the Gentiles who killed him is not a valid objection, for the Jews with their own words asked Pilate to kill him: My heritage has become to me like a lion in the forest, she has lifted up her voice against me (Jeremiah 12:8). Paul then speaks of the prophets when he mentions, and the prophets. Which of the prophets did not your fathers persecute? And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered (Acts 7:52). Paul next speaks of the apostles when he comments, and drove us out—that is, the apostles. Beware of men, for they will deliver you up to councils, and flog you in their synagogues (Matthew 10:17).

Second, Paul mentions the sin of the Jews in relation to God with the words, and displease God, although they may think that through this they do a service to God, as is evident in John 16. Actually, because they do not have a zeal for God in accordance with knowledge, they are not pleasing to God, since they do not act in accordance with right faith, and without faith it is impossible to please him (Hebrews 11:6); therefore the anger of the Lord was kindled against his people, and he stretched out his hand against them and struck them (Isaiah 5:25).

Third, Paul considers their sin in relation to the whole human race when he says, and oppose all men. His hand against every man and every man’s hand against him (Genesis 16:12). And they are antagonistic because they prohibit and hinder the preaching to the Gentiles, and also the conversion of the Gentiles. In Acts 10 and 11, Peter is criticized for having gone to Cornelius; also in Luke 15, the elder son, the Jewish people, is disturbed because the younger son, the Gentile people, is received by the father. Woe to him who says to a father, “What are you begetting?” (Isaiah 45:10). Would that all the Lord’s people were prophets (Numbers 11:29).

The reason for this sin is found in divine permission, by which God wills for them to fill up the measure of their sins. Indeed, for all things that happen, whether good or bad, there is a certain measure, because nothing is infinite; and the measure of all these things is in God’s foreknowledge. The measure of good things is what He prepares, for grace was given to each of us according to the measure of Christ’s gift (Ephesians 4:7). The measure of evil things, however, is what He permits, for if some are evil, they are not as evil as they want to be, but only as evil as God permits. And therefore, they live until they reach the limit that God permits: Fill up, then, the measure of your fathers (Matthew 23:32).

So Paul says, so as always to fill up the measure of their sins. For after the suffering of Christ, God gave the Jews forty years to repent, but they were not converted; rather, they multiplied their sins. God did not permit this to go on, so Paul states, but God’s wrath has come upon them until the end. For great is the wrath of the Lord that is kindled against us, because our fathers have not obeyed the words of this book, to do according to all that is written concerning us (2 Kings 22:13). For great distress shall be upon the earth and wrath upon this people (Luke 21:23). And you should not think that this wrath will last for only one hundred years, but until the end of the world, when all the Gentiles will have embraced the Christian religion. Then all of Israel will be saved, as it appears from Romans 10, Luke 19:44, Luke 21:6, and Matthew 24:2: There will not be left here one stone upon another, that will not be thrown down.

Then when Paul says, but since we were torn away from you, brethren, for a short time, he shows the remedy that he proposed to apply for them: namely, that he would personally go to them. In regard to this, he makes three points: first, he discusses his proposed visit; second, he addresses the obstacle to his visit (1 Thessalonians 2:18); and third, he gives the reason why he wanted to go (1 Thessalonians 2:19).

So Paul says, but since we were torn away from you, meaning we were separated from you both in conversation (missing that opportunity) and in person (not being able to enjoy your company). A friend's presence is required for both, because it is consoling. But not in heart, for we are present in heart, as is evident from 1 Corinthians 5:3: For though absent in body I am present in spirit. We made every effort, more eagerly and with great desire, to see you face to face, so that we might be present in body as we are in our heart; I have longed for many years to come to you (Romans 15:23). When Paul says “we,” he intends a plural meaning, because he writes in the name of three persons: that is, in his own name, and that of Silvanus and of Timothy. Therefore Paul says, we wanted to come to you—I, Paul, again and again—but Satan hindered us. This means Satan set up obstacles, perhaps through violent winds, as in: Four angels standing at the four corners of the earth, holding back the four winds of the earth (Revelation 7:1).

Then when Paul says, for what is our hope, he gives the reason for his proposal. First, in regard to the future; second, in regard to the present (1 Thessalonians 2:20). Paul says, “I desire to see you, and I give thanks for your blessings, which are our hope.” For it is on account of these blessings that we hope for rewards from God when He comes to give to everyone according to his deeds. For the greatest reward of the preacher comes from those whom he has converted. Or joy, because their joy is the Apostle’s joy, just as their goodness is the Apostle’s goodness; for the goodness of the effect is accounted for by the goodness of the cause. Or crown of boasting, because as a result of their struggles, he who encouraged them to struggle will be decorated, just as the commander who led the soldiers to battle is decorated: He who disciplines his son will profit by him, and will boast of him among acquaintances . I ask, what is this hope? Is it not you? Yes, certainly. This is true in the future—that is, before our Lord Jesus at His coming—but also in the present, for you are our glory among all the faithful: I would rather die than have any one deprive me of my ground for boasting (1 Corinthians 9:15); and our joy, for which reason Paul rejoices over their good fortune in the present.