Thomas Aquinas Commentary 1 Thessalonians 4

Previously, the Apostle Paul commended the faithful for their loyalty in the face of trials and for other good practices; here, he warns them to conduct themselves well in the future. First, Paul presents a general warning; second, he makes it more specific (1 Thessalonians 4:3). Regarding the first point, Paul does two things. First, he states his intention; second, he gives a reason for the warning (1 Thessalonians 4:1b). So Paul says: I have heard about your good practices in the past, but we will continue to exhort you for the future. He appeals to them, first, on his own behalf when he remarks, we urge you, as in, Pray for the peace of Jerusalem (Psalms 122:6). In addition, Paul appeals to them on behalf of Christ, and so he says, and we exhort you in the Lord Jesus. And he exhorts them as holy people, following the principle: Do not rebuke an older man but exhort him as you would a father (1 Timothy 5:1).

But what does Paul ask? That as you learned from us how you should live and to please God, just as you are doing, you do so more and more. The Apostle had taught them how they should conduct themselves in the practice of common justice, which is by keeping the precepts; that is why he says: you learned from us how you should live. As the psalmist says, I will run in the way of your commandments (Psalms 119:32). Paul had also taught them how they might be pleasing to God in the practice of the counsels: There was one who pleased God and was loved by him . Or, how you should live, that is, through virtuous actions, as in, Walk while you have the light (John 12:35); and to please God by forming good intentions. The phrase just as you are doing means that they should remain steadfast in the original teaching, without falling away from it: But even if we, or an angel from heaven, should preach to you a gospel contrary to that which we preached to you, let him be accursed (Galatians 1:8).

The reason for this warning is based first on the benefit to be derived from heeding it, and second, on the nature of the warning itself (1 Thessalonians 4:2). Paul remarks that although you are good, you will nevertheless grow significantly and improve through the repeated practice of the precepts and counsels. God is able to provide you with every blessing in abundance (2 Corinthians 9:8). For charity is so vast that there will always be some way for a person to improve.

Also, if difficulties are removed because of the warning, it is both proper and useful. The law of the Lord is perfect, reviving the soul (Psalms 19:7). For the commandment is a lamp and the teaching a light, and the reproofs of discipline are the way of life (Proverbs 6:23). Paul then asks: what instructions—that is, what kind of commandments—and he tells us that they are through the Lord Jesus, in that they are given by Him: For I received from the Lord what I also delivered to you (1 Corinthians 11:23). It was declared at first by the Lord, and it was attested to us by those who heard him (Hebrews 2:3). The precepts are as follows: this is the will of God, your sanctification. It is as if he is saying: All of God’s commandments are for the purpose of making you holy. For holiness means purity and steadfastness, and all of God’s precepts lead to this, so that a person may be cleansed from evil and be constant in good. As it is written, That you may prove what is the will of God (Romans 12:2), which is made known through His commandments.

Then when Paul says, that you abstain, he gives them a specific warning. First, he corrects them regarding certain improper conduct prevalent among them; second, he urges them to maintain their virtuous actions (1 Thessalonians 5:1). There were three forms of improper conduct prevalent among them: sins of the flesh among a certain number of them, idleness, and excessive grief for the dead. For these reasons, Paul speaks about these matters. He addresses the second issue in 1 Thessalonians 4:9 and the third in 1 Thessalonians 4:13.

In addressing the first form of improper conduct, he does two things. First, he instructs them to refrain from the disordered desire for fleshly things; second, he provides a reason for this (1 Thessalonians 4:6). He divides the first point into two parts. First, he forbids lust; second, he forbids greed. He always associates these two, for each relates to a physical object, although greed also culminates in a spiritual delight.

Paul first teaches them to beware of lust, first, in regard to a woman who is not his wife, and second, in regard to his own wife (1 Thessalonians 4:4). Therefore, Paul insists, that you abstain from immorality, for it is God’s will to abstain from sexual immorality. Therefore, it is a mortal sin, for it is contrary to the commandment and the will of God. Beware, my son, of all immorality .

But even with your own wife, you must conduct yourself honorably; that each one of you should know how to possess his vessel (that is, his wife) in holiness, denying yourself pleasure for a time, and in honor, not in the passion of lust—that is, do not let passion be the driving force, like the pagans. For it is characteristic of pagans to desire immediate pleasures instead of those of the life to come. This is done in holiness and honor, because this is the proper use of marriage, as it is for the good of children or for fulfilling the marital duty; and in this way, marriage can be without sin. However, a venial sin is sometimes involved if concupiscence is not acted upon outside the bounds of marriage—that is, when a person, though experiencing this desire, indulges it only with his own wife. But when this desire is acted upon outside the bonds of marriage, the action becomes a mortal sin. This occurs when a man would perform the act even if the woman were not his wife, and would do so more willingly with another woman. Let marriage be held in honor among all, and let the marriage bed be undefiled; for God will judge the immoral and adulterous (Hebrews 13:4). Likewise you husbands, live considerately with your wives, bestowing honor on the woman as the weaker sex, since you are joint heirs of the grace of life, in order that your prayers may not be hindered (1 Peter 3:7).

Then when Paul says, that no one transgress, he forbids greed, insisting that no one should use violence to take another’s property by brute force. Is it not the rich who oppress you? (James 2:6). And he forbids one to defraud his brother in business. Like a basket full of birds, their houses are full of treachery (Jeremiah 5:27).

When Paul says, because the Lord is the avenger of all such, he gives the reason for his warning. First, he points to divine vengeance; second, he shows that this vengeance is just (1 Thessalonians 4:7). Paul exhorts them to refrain from these things, for the Lord is an avenger. I warn you, as I warned you before, that those who do such things shall not inherit the kingdom of God (Galatians 5:21).

For God certainly takes vengeance justly. One reason for this is that God has called us, and a second reason is that such actions are contrary to the gifts God has given us. If the Lord calls you to one thing and you do the opposite, you deserve punishment. Thus, Paul points out that God has not called us for uncleanness. As he chose us in him before the foundation of the world, that we should be holy and blameless before him (Ephesians 1:4). Those whom he predestined he also called (Romans 8:30). And so Paul concludes: therefore, whoever disregards this, disregards not man but God. This is the one special reason that I mentioned. The other reason is that these sins are opposed to the Spirit who was given to us. He who does these things offends the Holy Spirit; thus Paul says, who gives his Holy Spirit to you. A man who has violated the law of Moses dies without mercy at the testimony of two or three witnesses. How much worse punishment do you think will be deserved by the man who has spurned the Son of God, and profaned the blood of the covenant by which he was sanctified, and outraged the Spirit of grace? (Hebrews 10:28).

Then when Paul remarks, But concerning brotherly love you have no need for anyone to write to you, he is discouraging them from idleness. It should be noted, as Jerome says in his commentary on Galatians, that the Thessalonians were generous. It was the custom among their rich to give a great deal away, and as a result, the poor came to depend idly on this charity without seeking work, instead wasting time in their homes. And so Paul first commends the generosity of the donors, but he then criticizes the idleness of those who received this charity (1 Thessalonians 4:11). First, Paul states that they do not need to be reminded about charity, but second, he advises them to make progress in it (1 Thessalonians 4:10). Paul observes, but concerning love of the brethren, that is, in regard to your love for your brothers, you have no need for anyone to write to you. Love one another with brotherly affection (Romans 12:10). Let brotherly love continue (Hebrews 13:1). And the reason for this is that, you yourselves have been taught by God—that is, through the commandment in the Law: You shall love your neighbor as yourself (Leviticus 19:18). This is also clear from the Gospel of John (John 13:34): A new commandment I give to you, that you love one another; even as I have loved you. Alternatively, you have been taught this by an inner teaching, as is found in John (John 6:45): Everyone who has heard and learned from the Father comes to me. And this lesson is learned through the help of the Holy Spirit.

When Paul says, but we exhort you, brethren, to do so more and more, he is urging them to make progress in charity. He seemingly insists that since you already have charity toward all, we urge you to increase in it. And even if others ridicule you, you must still devote yourselves to charity: In the house of the righteous there is much treasure (Proverbs 15:6).

Paul next says, aspire to live quietly. Here, he is correcting the idle. First, he criticizes their idleness; second, he shows how they should restrain it; and finally, he provides a reason why they must restrain it. Therefore, he says, aspire to live quietly. ...loud and wayward, her feet do not stay at home (Proverbs 7:11). We were not idle when we were with you, we did not eat anyone’s bread without paying, but with toil and labor we worked night and day, that we might not burden any of you (2 Thessalonians 3:7). Paul wants them to combat idleness by performing daily tasks; hence he says, to mind your own affairs. Prepare your work outside, get everything ready for you in the field; and after that build your house (Proverbs 24:27).

Paul specifies your own affairs. Does this mean that they should take no part in the affairs of others? If so, he would be contradicting what is clear in Romans 16:2: Help her in whatever she may require from you. I would clarify that involvement in others' affairs becomes disordered when it is not governed by reason, such as when someone meddles excessively. It is orderly, however, if the dictates of reason are observed in regulating it. The latter is commendable.

To work with your hands. Idleness teaches much evil . This was the guilt of your sister Sodom: she and her daughters had pride, surfeit of good, and prosperous ease, but did not aid the poor and needy (Ezekiel 16:49). This is a command for all who have no other means of obtaining what they need to live properly, for it is a law of nature that a person must care for his own body. If anyone will not work, let him not eat (2 Thessalonians 3:10). Now, there are two reasons for this. The first concerns the duty to set an example for others; thus Paul says, so that you may command the respect of outsiders. For when unbelievers see your idle life, they despise you. He must be well thought of by outsiders, or he may fall into reproach and the snare of the devil (1 Timothy 3:7). The second reason is that you should not covet what belongs to others; thus it is said, and be dependent on nobody. The desire of the sluggard kills him (Proverbs 21:25). Let the thief no longer steal but rather let him labor (Ephesians 4:28). Therefore, if this idleness is overcome, it will result in both a good example for others and the restraining of covetous desire.

Previously, Paul aimed to bring the Thessalonians to the practice of self-control instead of sinful desire, and to curtail their idleness. Now he urges them to lessen their excessive sorrow. First, he provides a warning; secondly, he assigns a reason for it (1 Thessalonians 4:13b).

Therefore, he forbids them to indulge in excessive sorrow, telling them not to grieve like others. It seems, though, that the Apostle views sorrow for the dead with compassion. He does not forbid all grief, but cautions them not to grieve too much. Someone who grieves for the dead does possess compassion. A person grieves for several reasons:

1. A person grieves because of the dissolution of the fragile body, for we ought to take care of the body for the sake of the soul. “O death, how bitter is the reminder of you to one who lives at peace among his possessions” .
2. A person grieves because of the separation and departure, which is so painful to friends. “Surely the bitterness of death is past” (1 Samuel 15:32).
3. We mourn because death reminds us of our own sin. “For the wages of sin is death” (Romans 6:23).
4. We mourn because death reminds us of our own mortality. “For this is the end of all men, and the living will lay it to heart” (Ecclesiastes 7:2).

So, moderate sorrow is permitted. “Weep less bitterly for the dead, for he has attained rest” . Therefore, Paul says not to grieve as others do who have no hope. This is because unbelievers think that the negative aspects of death are eternal, but we do not believe so. “Our commonwealth is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body” (Philippians 3:20). So he says clearly, concerning those who are asleep, “Our friend Lazarus has fallen asleep” (John 11:11).

A person who decides to go to sleep does three things, which provide an analogy for the death of a believer:

1. He lies down with the hope of eventually getting up: “Shall he that sleeps not rise again from where he lies?” (Psalms 40:9). A person who passes away abiding in the faith feels the same way.
2. The soul in a sleeping person remains vigilant: “I slept, but my heart was awake” (Song of Solomon 5:2).
3. After sleep, a person gets up much more refreshed and restored. In this same manner, the saints will rise incorruptibly, as we read in 1 Corinthians 15.

Then, when Paul says, for since we believe, he provides a reason for the warning he had given. First, he establishes the resurrection; secondly, he rules out the faint suspicion of a delay (1 Thessalonians 4:15); thirdly, he outlines the order of the resurrection (1 Thessalonians 4:16). It should be understood that the Apostle builds the case for our resurrection on the foundation of Christ’s resurrection (1 Corinthians 15), for Christ’s resurrection is the cause of our resurrection. Paul makes his point here through a causal analysis. Christ’s resurrection is not only the cause but also the pattern of our resurrection. The Word made flesh revives our bodies, while the Word as God revives our souls. Christ is the pattern of our resurrection in that He assumed flesh and also rose embodied in flesh.

Nor is Christ only the pattern; He is also the efficient cause of our resurrection. The things done by Christ’s humanity were accomplished not only by the power of His human nature but also by the power of His divinity united with it. Just as His touch cured the leper, acting as an instrument of His divinity, so also Christ’s resurrection is the cause of our resurrection—not merely because it was a body that arose, but because it was a body united to the Word of life.

So the Apostle, firmly assuming this, declares, for since we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep [or, those who have fallen asleep through Jesus]. This latter phrase can mean those who were conformed to His death through baptism. Alternatively, the text says “through Jesus” because God will bring them “with Him”—that is, with Christ Himself. “The Lord your God will come, and all the holy ones with him” (Zechariah 14:5). “The Lord enters into judgment with the elders and princes of his people” (Isaiah 3:14).

Then when he says, for this we declare to you by the word of the Lord, he rules out a delay in the resurrection, as if saying: We know that they will rise and will come with Christ; therefore, we ought not to grieve so much. For those who will be found alive will not achieve the glory of resurrection before those who are dead. For this reason he says: for this we declare to you, not as human conjecture, but by the word of the Lord, whose words do not fail. That we who are alive, that is, those who are living, will not receive the consolation accompanying the coming of Christ before the dead. As a result Paul says, we who are alive, who are left until the coming of the Lord, shall not precede those who have fallen asleep.

To those who did not fully understand what the Apostle was saying, it seemed that all this would happen while he was still alive; indeed, this is how the Thessalonians understood it. Because of this misunderstanding, he wrote them a second letter in which he says: “Now concerning the coming of our Lord Jesus Christ... we beg you, brethren, not to be quickly shaken in mind or excited, either by spirit or by word, or by letter purporting to be from us, to the effect that the day of the Lord has come” (2 Thessalonians 2:1–2).

But he is not talking at present about himself and his contemporaries, but about those who will be found alive at the time of Christ’s coming. We who are left, that is, those who will be left after the persecution of the Antichrist, shall not precede those, meaning that those who are living will not receive their consolation first. “In a moment, in the twinkling of an eye, at the last trumpet” (1 Corinthians 15:52).

Then when he says, for the Lord himself will descend from heaven, he shows the order and manner of the resurrection. First, he discusses the cause of the resurrection; secondly, he presents its order and manner (1 Thessalonians 4:16); thirdly, he ends with a consideration of their mutual consolation (1 Thessalonians 4:18).

He proves his first point by saying, the Lord himself. It should be noted here, as was already mentioned, that the cause of the general resurrection is Christ’s resurrection. But if you ask, “Since Christ’s resurrection has already occurred, why does its effect not follow?” I would reply that it is the cause of our resurrection according to the activity of the divine power. God, however, acts according to the order of His wisdom. Therefore, our resurrection will occur when the order of divine wisdom determines it.

To prove that Christ is the cause of the resurrection, he shows that all the dead will rise in the presence of Christ. Three causes cooperate in the accomplishment of the general resurrection: the principal cause is the divine power; the second, instrumental cause is the power of the humanity of Christ. The third cause might be termed a ministering cause, in that the power of the angels will have some effect in the resurrection. For Augustine shows that the things that happen now by the power of physical creatures actually occur through God, with the creatures acting as mediators. In the resurrection, some things will be done through the angels, such as the gathering of the dust. But the restoration of the bodies and the soul’s reunion with the body will be accomplished directly by Christ.

Paul then presents these three causes. First, he sets forth the glorious humanity of Christ when he says, the Lord himself. “Jesus... will come in the same way as you saw him go into heaven” (Acts 1:11). With a cry of command. In the first coming, He came as one who was obedient: “He became obedient unto death” (Philippians 2:8). That happened because it was the coming of humility, but this one will be the coming of glory: “Coming with power and great glory” (Luke 21:27).

Secondly, he presents the power of the angels when he says, with the archangel’s call, not that anything is accomplished by his voice, but rather by his ministry. He says “archangel’s” because all angels minister to the Church under one archangel. “This is Michael, the prince of the Church” (Revelation 12). [There is no accepted text that has this reading for a verse in the 12th chapter of Revelation.] Or perhaps, with the archangel’s call refers to the call of Christ, Who is Prince of the angels. “Wonderful Counselor” (Isaiah 9:6). The resurrection will be through Christ’s voice, whether physical or spiritual. “(They) shall hear the voice of the son of God” (John 5:28); in other words, the dead will rise and come to judgment, and they will obey the physical voice.

Thirdly, he considers the divine power when he says, with the sound of the trumpet of God. This refers to the divine power, which is also called the voice of the archangel insofar as it will act through the archangel’s ministry. It is called the trumpet of God because the resurrection comes about by divine power. It is called a trumpet because of its resonance, which is derived from God who raises the dead. The trumpet, which had many uses in the Old Testament, also brings people together for war: “And creation will fight alongside him” . The trumpet was also used for celebrations, as it will be in the heavenly Jerusalem, and for deploying armies. Therefore, if it is an audible sound, it is called a trumpet; but if it is not a sound, then it represents the divine power of Christ, present and visible to the whole world.

Then when Paul says, and the dead in Christ will rise first, he mentions the order that the resurrection will follow. In doing so he makes three points. First, he treats the resurrection of the dead; secondly, he considers the meeting of the living with Christ (1 Thessalonians 4:17); finally, he refers to the happiness of the saints with Christ (1 Thessalonians 4:17b).

Because of these words, some people believed that those alive at the end would never die, as Jerome mentions in his letter. For Paul has said, then we who are alive... shall be caught up together. It might seem that there would be no other reason for distinguishing the living from the dead. But on the contrary: [“We shall all indeed rise”] (1 Corinthians 15:51). “For as in Adam all die, so also in Christ shall all be made alive” (1 Corinthians 15:22). “So death spread to all men” (Romans 5:12).

And so I say that some will be alive when Christ comes for judgment, but in that moment they will die and immediately rise again. Because of the short time involved, they are regarded as living. But then another problem arises, because it is said, and the dead in Christ will rise first, and then, we who are alive. This seems to imply that the dead will rise before the living meet Christ, and that the living will die when they meet Him. It would appear that some will rise ahead of others, and that there will not be a resurrection of everyone at the same time. This, however, is contrary to what is found in 1 Corinthians 15:52: “In a moment, in the twinkling of an eye, at the last trumpet.”

I wish to point out that there are two opinions on this matter. Some say that the resurrection will not take place at the same time for everybody, but that first the dead will come with Christ. During the time that Christ is coming, the living will be taken up into the clouds, and they will die and rise while they are being taken up. On this view, what is said to happen “in a moment” may be understood as occurring in a brief amount of time. And if you insist that it will happen in an instant, then it should not be applied to the total resurrection of all, but rather to the resurrection of individuals, for every individual will rise in an instant. But there are others who maintain that everyone will rise at the same time and in an instant. They feel that where Paul says will rise first, he denotes an order of dignity, not an order of time. This seems difficult to maintain, for many who are still alive will have suffered in the persecution of the Antichrist and will be more distinguished than those who had died before.

And so it seems necessary to answer the question in a different way, saying that all will die and all will rise at the same time. For the Apostle does not say that the dead will rise first and then the living will rise, but that the dead will rise before the living meet Christ. Therefore, he is not speaking about the order in which they will rise, but of the order in which they will be taken up to meet Christ. For when the Lord comes, first those who are found alive will die, and then, immediately and together with those who had died before, they will rise up and be taken up into the clouds to meet Christ, as Paul clearly says.

But there is a difference between the good and the evil people, because the evil people will remain on the earth that they loved, while the good people will be taken up to the Christ whom they had sought. “Wherever the body is, there the eagles will be gathered together” (Matthew 24:28). In the time of the resurrection, the saints will be conformed to Christ, not only with regard to the glory of the body (Philippians 3), but also with respect to place, for Christ will be in a cloud. “A cloud took him out of their sight” (Acts 1:9), and “Jesus will come in the same way as you saw him go into heaven” (Acts 1:11). And so the saints too will be taken up into the clouds.

The reason for this is to show their likeness to God. For in the Old Testament the glory of the Lord appeared in the form of a cloud. [The Lord said that he would dwell in a “cloud”] (1 Kings 8:12). These clouds will be prepared by divine power in order to show the glory of the saints. Or, the glorious bodies of the glorified will appear as clouds to the evil people who will remain on earth. “Behold, the bridegroom! Come out to meet him” (Matthew 25:6).

Then when Paul says, and so we shall always be with the Lord, he shows the beatitude of the saints, for they will always be with the Lord and derive constant enjoyment from Him. “I will come again and will take you to myself, that where I am you may be also” (John 14:3). The saints desire this: “My desire is to depart and be with Christ” (Philippians 1:23).

Then when he says, therefore comfort one another with these words, Paul concludes that they should comfort one another about the dead. He feels that since the saints will rise without suffering any loss, the Thessalonians should comfort one another about the dead. “Comfort, comfort my people, says your God” (Isaiah 40:1).