Thomas Aquinas Commentary 1 Thessalonians 2:13-20

"And for this cause we also thank God without ceasing, that, when ye received from us the word of the message, [even the word] of God, ye accepted [it] not [as] the word of men, but, as it is in truth, the word of God, which also worketh in you that believe. For ye, brethren, became imitators of the churches of God which are in Judaea in Christ Jesus: for ye also suffered the same things of your own countrymen, even as they did of the Jews; who both killed the Lord Jesus and the prophets, and drove out us, and pleased not God, and are contrary to all men; forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always: but the wrath is come upon them to the uttermost. But we, brethren, being bereaved of you for a short season, in presence not in heart, endeavored the more exceedingly to see your face with great desire: because we would fain have come unto you, I Paul once and again; and Satan hindered us. 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." — 1 Thessalonians 2:13-20 (ASV)

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.