Thomas Aquinas Commentary 1 Thessalonians 4:1-11

"Finally then, brethren, we beseech and exhort you in the Lord Jesus, that, as ye received of us how ye ought to walk and to please God, even as ye do walk, --that ye abound more and more. For ye know what charge we gave you through the Lord Jesus. For this is the will of God, [even] your sanctification, that ye abstain from fornication; that each one of you know how to possess himself of his own vessel in sanctification and honor, not in the passion of lust, even as the Gentiles who know not God; that no man transgress, and wrong his brother in the matter: because the Lord is an avenger in all these things, as also we forewarned you and testified. For God called us not for uncleanness, but in sanctification. Therefore he that rejecteth, rejecteth not man, but God, who giveth his Holy Spirit unto you. But concerning love of the brethren ye have no need that one write unto you: for ye yourselves are taught of God to love one another; for indeed ye do it toward all the brethren that are in all Macedonia. But we exhort you, brethren, that ye abound more and more; and that ye study to be quiet, and to do your own business, and to work with your hands, even as we charged you;" — 1 Thessalonians 4:1-11 (ASV)

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.