Thomas Aquinas Commentary 1 Thessalonians 3

Paul mentioned the trials the Thessalonians had endured and the relief he intended to supply for them. Here he recalls how he came to their assistance through the visit of Timothy. First, Paul deals with the task of his messenger; secondly, he talks about the contact established through Timothy (1 Thessalonians 3:6); thirdly, he writes about the effect of this contact on himself (1 Thessalonians 3:7). Paul divides the first part into three sections. First, he mentions the reason he sent him; secondly, he mentions the person whom he sent; thirdly, he speaks further about the reason for sending him.

Paul comments: Therefore, although Satan hindered us, you are still our glory. Consequently, when we could bear it no longer—that is, the influence of our love prompting us to go to you, as in They have become a burden to me, I am weary of bearing them (Isaiah 1:14), and Joseph could not control himself (Genesis 45:1)—we were willing, Paul and Silvanus, to be left behind at Athens alone. And we sent Timothy, who was the one most in accord with the Apostle: I have no one like him, who will be genuinely anxious for your welfare (Philippians 2:20). I sent to you Timothy, my beloved and faithful child in the Lord (1 Corinthians 4:17). He is our brother, sustained by charity—A brother helped by a brother is like a strong city (Proverbs 18:19)—and God’s servant, for he is an important person in the Church: Are they servants of Christ? I am a better one (2 Corinthians 11:23).

And so Paul sends Timothy to strengthen the Thessalonians and to report back to Paul about them. When Paul says “to establish you,” he shows that Timothy is sent to strengthen them. Paul states this first, and second, the reason for the strengthening is given (1 Thessalonians 3:3). Paul says, “to establish and to exhort you,” for a person’s soul is strengthened through encouragement: Your words have upheld him who was stumbling (Job 4:4). When you have turned again, strengthen your brethren (Luke 22:32). And you are in need of encouragement in your faith, so that no one may be moved by these afflictions. If the anger of the ruler rises against you, do not leave your place (Ecclesiastes 10:4). There is a twofold consideration that strengthens them. The first is related to a divine ordination: “You yourselves know that this is to be our lot,” as if implying that God ordained that you will enter heaven through tribulations: Through many tribulations we must enter the kingdom of God (Acts 14:22). All who desire to live a godly life in Christ Jesus will be persecuted (2 Timothy 3:12). Christ Himself traveled this path, as shown in Luke 24:46: Was it not necessary that the Christ should suffer these things and enter into his glory?

The other consideration that strengthens them is a prediction concerning the future, for anticipated difficulties are less harmful. So Paul tells them, “for when we were with you, we told you beforehand that we were to suffer affliction,” meaning, Paul had warned them about the tribulations they would experience. For this reason, “when I could bear it no longer, I sent that I might know your faith”—to see how firm you are in it. Know well the condition of your flocks, and give attention to your herds (Proverbs 27:23). He sent him for fear that “somehow the tempter had tempted you,” that is, the devil: And the tempter came (Matthew 4:3). There is a commentary which says, “Whose business it is to tempt.”

On the contrary, both the world and the flesh also tempt, as is seen in James 1:14: Each person is tempted when he is lured and enticed by his own desire. Also in Genesis 22:1: God tested Abraham. It is necessary to point out that “to tempt” means “to test something.” In this, we must consider the purpose for which one tests something and the manner in which one does it. This occurs in two ways: either so that the one testing may learn something, or so that what is tested may be made known to others. God does not need to test in the first way, for He knows what is in man, as stated in John 2. Rather, He tests in the second way: God tested Abraham so that others might know of his faith.

A test of the first kind—where the tester learns something—can occur in two ways. It can lead toward some good, as when a bishop examines candidates for ordination. Or, someone can test in order to deceive, and this is the work of the devil. For the devil tests the condition of people to lead them into the various sins to which they are prone according to their dispositions: Your adversary the devil prowls around like a roaring lion, seeking some one to devour (1 Peter 5:8). Therefore, it is the devil’s business to tempt in order to deceive. The world and the flesh are said to tempt in a material way, because through them and the things to which they lead, knowledge is gained about whether a person is truly steadfast in God’s commandments and love. For if concupiscence triumphs, the person does not love God perfectly; nor does he love perfectly when the concerns of the world either frighten him or exert an undue influence.

And “that our labor would be in vain,” because if you do not resist temptation, our labor would be in vain: I am afraid I have labored over you in vain (Galatians 4:11). None of the righteous deeds which he has done shall be remembered (Ezekiel 18:24). The labor is regarded as “in vain” with respect to an eternal reward. Nevertheless, the good deeds performed before sinning still benefit a person, for they will live again after repentance and also because they make one more disposed toward conversion.

Then when Paul says, “but now that Timothy has come to us from you,” he comments that Timothy spoke of their good conduct toward God and toward the Apostle: their faith and love toward God—For neither circumcision counts for anything, nor uncircumcision, but a new creation (Galatians 6:15)—and their faith toward the Apostle, so Paul says, “you always remember us kindly.” The memory of Josiah is like a blending of incense prepared by the art of the perfumer . The memory of the righteous is a blessing (Proverbs 10:7). And Timothy reported that “you long to see us, as we long to see you.” Augustine wrote, “Hardened is the soul that does not return love, even if it does not wish to offer it.” Look to Abraham your father and to Sarah who bore you (Isaiah 51:2).

Then when Paul says, “we have been comforted about you,” he speaks of the threefold effect of their relationship: spiritual consolation; a spirit of thanksgiving, in the words, “for what thanksgiving can we render to God for you”; and the resulting frequent prayer, in the words, “praying night and day.” And so Paul tells them that because he has heard such things about them, he is encouraged, even though the demands of temporal concerns and bodily trials are pressing. When the cares of my heart are many, thy consolations cheer my soul (Psalms 94:19). Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort (2 Corinthians 1:3). This occurred through your faith—that is, by hearing about its reliable character. “For now we live, if you stand fast in the Lord,” as if to say, “I value your spiritual condition so highly that I believe it sustains my own life.” It is enough; Joseph my son is still alive (Genesis 45:28).

Then when Paul says, “for what thanksgiving can we render to God for you,” he addresses the second effect of their relationship, namely, the spirit of thanksgiving. It is as if he is implying, “I am not able to offer fitting thanks to God for you.” With what shall I come before the Lord? (Micah 6:6). What shall I render to the Lord for all his bounty to me? (Psalms 116:12). However, these prayers of thanksgiving are offered for all the joy—a joy that is not entirely visible, but which we feel for your sake in our conscience before our God who sees it. Or perhaps it is “before God” in the sense that those who are close to God please God: Love does not rejoice at wrong, but rejoices in the right (1 Corinthians 13:6).

Then when Paul says, “night and day,” the third effect of their relationship is explained. First, he points out the frequency of his prayer; secondly, he shows what he desires while praying (1 Thessalonians 3:11). So Paul insists, “We give thanks for things past, yet we do not fail to pray for future concerns as well—indeed, we do so night and day,” meaning in both adversity and prosperity. Evening and morning and at noon I utter my complaint and moan (Psalms 55:17). He prays “to supply what is lacking in your faith.” This does not refer to matters fundamental to the faith, but to certain special teachings the Apostle did not preach to them at their spiritual birth: I, brethren, could not address you as spiritual men, but as men of the flesh (1 Corinthians 3:1). I have yet many things to say to you, but you cannot bear them now (John 16:12).

Then when Paul says, “may our God... direct our way to you,” he makes known what he desires for them. He first shows what he is asking for himself, and then what he asks for them (1 Thessalonians 3:13). Paul asks for two things. The first is on his own behalf—that he may go to see them—and so he says, “may our God and Father himself, and our Lord Jesus, direct our way to you.” I am ascending to my Father and your Father, to my God and your God (John 20:17). The plans of the mind belong to man, but the answer of the tongue is from the Lord (Proverbs 16:1). The second is for their welfare, so Paul asks, “and may the Lord make you increase”—that is, in faith. May the Lord add to his people a hundred times as many as they are (1 Chronicles 21:3). Paul also prays that their merits may increase, so he adds, “and abound in love,” which can always increase in this life: Above all these put on love, which binds everything together (Colossians 3:14). This includes, first, love for one another, and second, love for all people. Let us do good to all men, and especially to those who are of the household of faith (Galatians 6:10). Paul gives himself as an example when he comments, “as we do to you,” as if to say, “just as I also love you.” You are in our hearts, to die together and to live together (2 Corinthians 7:3).

But for what purpose does Paul pray? So that God “may establish your hearts blameless in holiness,” that is, so that no one can complain about you. ...righteous before God, walking in all the commandments and ordinances of the Lord blameless (Luke 1:6). This is to be “in holiness before our God” who sees the heart: In holiness and righteousness before him all the days of our life (Luke 1:75). This will be made manifest at the coming of our Lord Jesus, who will come with all his saints, so that He may find you holy and that you might be in His presence, just as all the saints are before Him.