1 Thessalonians 1:1–5

Wherefore then, when writing to the Ephesians, and having Timothy with him, did he not include him with himself (in his salutation), known as he was to them and admired, for he says, "Ye know the proof of him, that as a child serveth the father, so he served with me in the Gospel" (Phil. ii. 22); and again, "I have no man like-minded who will care truly for your state" (ver. 20); but here he does associate him with himself? It seems to me, that he was about to send him immediately, and it was superfluous for him to write, who would overtake the letter. For he says, "Him therefore I hope to send forthwith." (Phil. ii. 23) But here it was not so; but he had just returned to him, so that he naturally joined in the letter. For he says, "Now when Timothy came from you unto us." (1 Thess. iii. 6) But why does he place Silvanus before him, though he testifies to his numberless good qualities, and prefers him above all? Perhaps Timothy wished and requested him to do so from his great humility; for when he saw his teacher so humble-minded, as to associate his disciple with himself, he would much the more have desired this, and eagerly sought it. For he says,

"Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians." Here he gives himself no title-not "an Apostle," not "a Servant"; I suppose, because the men were newly instructed, and had not yet had any experience of him, he does not apply the title; and it was as yet the beginning of his preaching to them.

"To the Church of the Thessalonians," he says. And well. For it is probable there were few, and they not yet formed into a body; on this account he consoles them with the name of the Church. For where much time had passed, and the congregation of the Church was large, he does not apply this term. But-because the name of the Church is for the most part a name of multitude, and of a system now compacted, on this account he calls them by that name.

"In God the Father," he says, "and the Lord Jesus Christ." "Unto the Church of the Thessalonians," he says, "which is in God." Behold again the expression, "in," applied both to the Father and to the Son. For there were many assemblies, both Jewish and Grecian; but he says, "to the (Church) that is in God." It is a great dignity, and to which there is nothing equal, that it is "in God." God grant therefore that this Church may be so addressed! But I fear that it is far from that appellation. For if any one were the servant of sin, he cannot be said to be "in God." If any one walks not according to God, he cannot be said to be "in God."

Here he begins this letter to the Thessalonians, though mentioning three of them, but they greet this congregation as if it was coming from one writer.

Two made a symphony, Paul and Sosthenes, when writing the first epistle to the Corinthians. After this Paul and Timothy sang in harmony when they wrote their second letter to the same church. And even three made a symphony when Paul and Silvanus and Timothy gave instruction by letter to the Thessalonians.

The Apostle Paul in his letter to the Thessalonians places Timothy alongside himself. Meanwhile, in the Epistle to the Ephesians he does not do this, even though Timothy was known to them. It seems to me this is because he intended to send him to the Ephesians immediately, which is why it was unnecessary to write the epistle on behalf of someone who was to deliver it. But here the situation is different: Timothy had recently returned from Thessalonica, so he rightly places him alongside himself. But before Timothy he places Silvanus, probably because Timothy himself, out of humility, requested this, imitating his teacher Paul, who includes his disciples alongside himself. Here Paul does not call himself either an apostle or a servant, as he usually does in other epistles, because the Thessalonians were newly converted and had not yet come to know him closely. Therefore, it was not fitting to remind them of his dignity.

Though the Thessalonians were few in number and had not yet been closely united among themselves, he nevertheless calls them a church, encouraging them by the very name itself: since the name "church" for the most part signifies a multitude.

Since there were both Greek and Jewish churches, he, distinguishing this church from those, says, which is "in God the Father." It is a great dignity to be "in God." For if someone is a slave of sin, he is not "in God." Note: the preposition "in" (εν) applies both to the Father and to the Son.

He wishes for them that more and more they would advance in the gifts of God, but would also have peace, not being prideful before one another.

The Apostle wishes to strengthen the Church in the face of tribulations. First, in the face of present tribulations, and Paul does this in the first letter to the Thessalonians. Secondly, Paul warns against tribulations to come in the time of the Antichrist, and he does this in the second letter to the Thessalonians.

The first letter is divided into the greeting and the message, which begins at the words, "we give thanks to God always for you all." First, Paul mentions the people who send the greeting; secondly, the Church which is greeted; thirdly, his hope for blessings. It should be noted that since we are all equal if we do not fail in our duties, the Apostle, in writing to these good people, does not mention his title, but supplies only his humble name which is Paul. He also adds the names of two persons who preached to them with him: Silvanus, who is Sylas, and Timothy, whom he circumcised, as is mentioned in Acts 16.

Paul greets the Church, which is the assembly of believers, in God the Father and the Lord Jesus Christ, that is, in the faith of the Trinity and of the divinity and humanity of Christ, because our beatitude will consist in knowing them. He mentions only the person of the Father and the incarnate Son, in which two is understood the Holy Spirit who is the bond between the Father and the Son.

The blessings he asks are grace, which is the source of all good things: "But by the grace of God I am what I am" (1 Cor. 15:10); and peace, which is our end: for there is peace when desire is totally at rest.

We give thanks to God always for all of you: Since all things come from God, they first offer thanks for their progress, because God has been pleased not only to give His gift to people who were still in bondage to sin, but also to adopt them as His children, at the same time helping them to put up with all suffering so that they might become worthier. Keeping the memory of you: This is because they have grown in the work of faith more than other churches and by God's grace were perfecting the work which they had eagerly begun.

Rightly he says grace first, then naming peace, because without grace there is no peace nor is reconciliation possible.

"Grace be unto you, and peace." Do you perceive that the very commencement of his Epistle is with encomiums? "We give thanks to God always for you all, making mention of you in our prayers." For to give thanks to God for them is the act of one testifying to their great advancement, when they are not only praised themselves, but God also is thanked for them, as Himself having done it all. He teaches them also to be moderate, all but saying, that it is all of the power of God. That he gives thanks for them, therefore, is on account of their good conduct, but that he remembers them in his prayers, proceeds from his love towards them.

This he says twice, just as he says later on in this same letter (5:17).

Immediately after the praise follows glory to God. For by thanking God for them, he shows that they have fulfilled everything by which God is glorified. But at the same time he also teaches humility, since everything is accomplished by God.

That he thanks God is a consequence of their virtues; and that he remembers them in his prayers is due to his love for them.

Then when Paul says, "we give thanks," he begins the letter's message: first, he commends them for their past perseverance; secondly, he urges them to act well even in the future (4:1). In addition, Paul first gives thanks in general for their blessings; secondly, he remarks upon their blessings in particular matters (1:4). In treating the first point he does two things. First, he offers thanksgiving; secondly, he indicates the reason for the thanksgiving (1:3). Again, Paul first gives thanks for them; secondly, Paul prays for them (1:26).

In treating the first point, Paul mentions three things that ought to be present in thanksgiving. First, thanksgiving should be directed to God: "we give thanks to God." "He bestows favor and honor" (Ps. 84:11). "Every good endowment and every perfect gift is from above, coming down from the Father of lights" (Jas. 1:17). Thanksgiving should be unceasing; so Paul says, "always." It should also be universal, so Paul says, "for you all"; and later Paul adds, "give thanks in all circumstances" (5:18).

Then he prays for them saying: "constantly mentioning you in our prayers"; as if saying: Whenever I pray I am mindful of you: "Without ceasing I mention you always in my prayers" (Rom. 1:9).

"Remembering without ceasing," he says, "your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father." What is remembering without ceasing? Either remembering before God and the Father, or remembering your labor of love that is before God and the Father, or simply, "Remembering you without ceasing." Then again, that you may not think that this "remembering you without ceasing" is said simply, he has added, "before our God and Father." And because no one amongst men was praising their actions, no one giving them any reward, he says this, "You labor before God." What is "the work of faith"? That nothing has turned aside your steadfastness. For this is the work of faith. If thou believest, suffer all things; if thou dost not suffer, thou dost not believe. For are not the things promised such, that he who believes would choose to suffer even ten thousand deaths? The kingdom of heaven is set before him, and immortality, and eternal life. He therefore who believes will suffer all things. Faith then is shown through his works. Justly might one have said, not merely did you believe, but through your works you manifested it, through your steadfastness, through your zeal.

And your labor "of love." Why? what labor is it to love? Merely to love is no labor at all. But to love genuinely is great labor. For tell me, when a thousand things are stirred up that would draw us from love, and we hold out against them all, is it not labor? For what did not these men suffer, that they might not revolt from their love? Did not they that warred against the Preaching go to Paul's host, and not having found him, drag Jason before the rulers of the city? (Acts xvii. 5, 6) Tell me, is this a slight labor, when the seed had not yet taken root, to endure so great a storm, so many trials? And they demanded security of him. And having given security, he says, Jason sent away Paul. Is this a small thing, tell me? Did not Jason expose himself to danger for him? and this he calls a labor of love, because they were thus bound to him.

And observe: first he mentions their good actions, then his own, that he may not seem to boast, nor yet to love them by anticipation. "And patience," he says. For that persecution was not confined to one time, but was continual, and they warred not only with Paul, the teacher, but with his disciples also. For if they were thus affected towards those who wrought miracles, those venerable men; what think you were their feelings towards those who dwelt among them, their fellow-citizens, who had all of a sudden revolted from them? Wherefore this also he testifies of them, saying, "For ye became imitators of the Churches of God which are in Judaea."

"And of hope," he says, "in our Lord Jesus Christ, before our God and Father." For all these things proceed from faith and hope, so that what happened to them showed not their fortitude only, but that they believed with full assurance in the rewards laid up for them. For on this account God permitted that persecutions should arise immediately, that no one might say, that the Preaching was established lightly or by flattery, and that their fervor might be shown, and that it was not human persuasion, but the power of God, that persuaded the souls of the believers, so that they were prepared even for ten thousand deaths, which would not have been the case, if the Preaching had not immediately been deeply fixed and remained unshaken.

And labor: Now faith raises us to labors, and love causes us to remain in those labors.

And enduring hope: And he says "enduring", because persecution is not a one time thing, but it is continuous. All these things, he says, do from faith and hope, so that those circumstances will not only show their courage, but with assurance they might trust in their future rewards. For this reason God allows persecution to occur, in order that their zeal might be shown, and that their conviction might not be seen as coming from themselves, but from the power of God, which persuades the souls of believers so that they be prepared to face a myriad of dangers. But if the Gospel was not steadfast among them they then would not be able to endure.

Not only, he says, do I remember you in prayers, but also at every other time. This is proof of his fervent love.

That is, your steadfastness. For the essence of faith is to stand firm, and not merely to boast of faith in words.

What labor is it to love? Simply to love is no labor; but to love truly is a great labor. For if someone endures all things for the sake of a beloved person, how is this not labor? And the Thessalonians indeed suffered much out of love for Paul, as can be seen from the book of Acts (Acts 17:5).

Much, he says, you endured in prolonged trials, and you endured, sustained by hope. For with full conviction you believed in the rewards prepared: since God allowed them at the beginning to undergo trials so that no one would say that the preaching was established simply and by flattery, but so that it would be evident that what was at work here was not human persuasion, but the power of God, subduing souls.

One can understand this in two ways: either remembering before God and our Father; or understanding "the work of faith" which is before God. So do not think that you labor in vain; on the contrary, everything is before God, and He will render the reward.

Then when he says, "remembering... your work of faith," Paul mentions the blessings for which he offers thanks, that is, faith, hope, and charity: "So faith, hope, love abide, these three" (1 Cor. 13:13). First, he mentions faith because it is an essential condition for obtaining the things to be hoped for, a means of revelation not based on appearances: "For whoever would draw near to God must believe that he exists and that he rewards those who seek him" (Heb. 11:6). This, however, is not sufficient unless the person practices good works and makes an effort; so Paul says, "your work of faith and labor." "Faith apart from works is dead" (Jas. 2:26). The person who gives up while laboring for Christ is worth nothing: "They believe for a while and in time of temptation fall away" (Lk. 8:13). Paul uses the words, "work" and "labor," implying that he is mindful of their active and struggling faith.

Paul also gives thanks for the love in which they abounded. Later (4:9), he says: "but concerning love of the brethren you have no need to have any one write to you."

Then he gives thanks for their hope, which enables them to endure sufferings patiently: "Rejoice in your hope, be patient in tribulation" (Rom. 12:12). In addition, Paul gives thanks for the steadfastness of their hope: "You have heard of the steadfastness of Job" (Jas. 5:11). Finally, Paul gives thanks for hope in our Lord, that is, the hope we have in Christ, or the hope Christ gave to us: "We have been born anew to a living hope through the resurrection of Jesus Christ from the dead" (1 Pet. 1:3). This hope is, "before our God," not before the eyes of men; "Beware of practicing your piety before men in order to be seen by them" (Matt. 6:1). "We have this as a sure and steadfast anchor of the soul" (Heb. 6:19). For hope in the old dispensation did not lead to God.

"Knowing, brethren beloved of God, your election, how that our Gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; even as ye know what manner of men we showed ourselves among you for your sake."

Knowing what? How "we showed ourselves among you"? Here he also touches upon his own good actions, but covertly. For he wishes first to enlarge upon their praises, and what he says is something of this sort. I knew that you were men of great and noble sort, that you were of the Elect. For this reason we also endure all things for your sake. For this, "what manner of men we showed ourselves among you," is the expression of one showing that with much zeal and much vehemence we were ready to give up our lives for your sake; and for this thanks are due not to us, but to you, because ye were elect. On this account also he says elsewhere, "And these things I endure for the Elect's sake." (2 Tim. ii. 10) For what would not one endure for the sake of God's beloved ones? And having spoken of his own part, he all but says, For if you were both beloved and elect, we suffer all things with reason. For not only did his praise of them confirm them, but his reminding them that they too themselves had displayed a fortitude corresponding to their zeal.

He says, we remember you because we know that you are chosen by God: for you have been chosen for the faith preferentially over many others. But how is this evident, holy Paul? Listen, he says, to what follows next.

Then when Paul says, "For we know, brethren beloved by God, that he has chosen you," he recalls their blessings in particular matters. First, he congratulates them for having received the gospel devoutly and willingly in spite of tribulations; secondly, Paul congratulates them because they did not fall away from the gospel in time of trial (2:1). Again, the first part is divided into two. First, Paul points out the kind of preaching that had been given to them; secondly, he points out how this preaching was received by them (1:6). In treating the first point Paul does three things. First, he tells what he knew about them; secondly, he indicates the manner of his preaching (1:5); thirdly, he remarks upon what they knew about the Apostle (1:5).

So Paul says, "brethren, beloved by God," not only generally, insofar as God gives existence to all of nature, but specifically, insofar as you are each called to an eternal reward: "Yet I have loved Jacob" (Mal. 1:3). "All those consecrated to him were in his hand" (Deut. 33:3). "He has chosen you," as if implying: I am certain that you are among the elect, although you did not merit this election; rather you are freely chosen by God. And I know this because God granted me abundant evidence of this in preaching, that is, that those to whom I preach are chosen by God, for God gives them the grace to listen profitably to the word preached to them; or else, God gives me the grace to preach rewardingly to them.

In order to indicate that he showed all humility among the Thessalonians and in order to adopt a gentle approach in dealing with them, Paul makes it clear that none of the powerful means by which they have been brought to faith is lacking. His preaching was accompanied by signs and wonders and was empowered by the Holy Spirit. It embodied the fullness of truth rather than fantasy. This could be seen in the teaching of grace, in the quality of discourse among them and in the healing of the sick. By these they could be seen to be the true heirs of the gift of God in the promises to Abraham.

Thus, the obedient and responsive soul gives itself over to the virtuous life. This life is freedom itself, on the one hand, from the chains of this life, separating itself from the slavery of base and empty pursuits. On the other hand, this soul devotes itself to faith and the life of God alone, because it sees clearly that where there is faith, reverence and a blameless life, there is present the power of Christ, there is flight from all evil and from death which robs us of life. For shameful things do not have in themselves sufficient power to compete with the power of the Lord. It is their nature to develop from disobedience to his commands. This was experienced in ancient times by the first man, but now it is experienced by all of us when we imitate Adam's disobedience through stubborn choice. However, those who approach the Spirit with honest intent, unfeigned faith and an undefiled conscience, are cleansed by the Spirit according to the one who says, "for our gospel was not delivered to you in word only, but in power also; and in the Holy Spirit and in much fullness, as you know."

That is, through our preaching. has not been among you in word alone, but also in power that is, it has also come by the power of divine miracles.

The reception of the gospel by the Thessalonians "in power" may mean that Paul's preaching was accompanied by miraculous signs, but it may also mean that it strengthened the Thessalonians for much endurance in suffering.

For you know, he says, how you came to be chosen (that is, how you arrived at faith), for you did not believe solely by means of our words. Indeed, we not only spoke but also showed wonders, great and glorious and worked by the Spirit, by which you were strengthened with regard to the things we had spoken to you. Hold on tightly to what you have learned, and don't be deflected from your course by the external things that happen to you.

From this, he says, your election is evident, that God glorified the preaching among you. For we did not simply preach, but there were also signs, because God was pleased that you should believe as chosen by Him and foreordained.

That is, in signs that served for the benefit of well-minded people and for the punishment of ill-minded ones.

Or in spiritual wisdom, and not worldly; or in that the Holy Spirit was given to those who believed.

That is, in afflictions and sufferings. Just as the sign and gift of the Holy Spirit served for the full assurance of those who believed, so also the sufferings endured for the sake of the preaching constitute a great confirmation of it.

You, he says, are witnesses of how we conducted ourselves among you and with what great readiness we preached; but this too is for your sake. Since you are chosen, we labored so zealously for you. For what would one not endure for the beloved of God? Here he also touches upon his own struggles, though in a veiled manner, since he wishes first to praise them.

What is said in Ezekiel (3:26) would seem to contradict this: "And I will make your tongue cleave to the roof of your mouth, so that you shall be dumb." To counter this Paul first calls to mind how powerfully he preached to them; secondly, he calls upon their own witness with the words: "you know..." Powerfully, because he came not in loftiness of speech, but in power: "And my speech and my message were not in plausible words of wisdom, but in demonstration of the Spirit and power" (1 Cor. 2:4). "For the kingdom of God does not consist in talk but in power" (1 Cor. 4:20). Now this may have reference either to the authentication of his preaching or to the manner of his preaching. If it is the first alternative, then Paul's preaching to them was authenticated not by arguments but by the power of signs, and so it is said in Mark (16:20): "The Lord worked with them and confirmed the message by the signs that attended it"; and by the giving of the Holy Spirit; so Paul says, "and in the Holy Spirit." "While Peter was still saying this, the Holy Spirit fell on all who heard the word" (Acts 10:44). "While God also bore witness by signs and wonders and various miracles and by gifts of the Holy Spirit" (Heb. 2:4). "And with full conviction." Paul adds this so that they would not believe that they received less than the Jews, indicating that the Holy Spirit does not discriminate among persons; but that the preaching was in the same fulness among them as among the Jews: "And they were all filled with the Holy Spirit" (Acts 2:4).

But if it is the second alternative, then "in power" seems to mean "showing you a virtuous life." "Jesus began to do and teach" (Acts 1:1). "And in the Holy Spirit" who brings things to mind; "For it is not you who speak but the Spirit of your Father speaking through you" (Matt. 10:20). "With full conviction," because I have instructed you in everything necessary for the faith. And he appeals to their testimony on this point when he says: "You know what kind of men we proved to be among you for your sake," that is, what kind of gifts and powers we have exhibited among you: "I hope it is known also to your conscience" (2 Cor. 5:11).