Lecture 2 — Joy in the Thessalonians

^2:13^ And we also thank God continually because, when you received the word of God, which you heard from us, you accepted it not as the word of men, but as it actually is, the word of God, which is at work in you who believe. [n. 39]

^2:14^ For you, brethren, are become followers of the churches of God which are in Judea, in Christ Jesus: for you also have suffered the same things from your own countrymen, even as they have from the Jews: [n. 41]

^2:15^ Who both killed the Lord Jesus, and the prophets, and have persecuted us, and do not please God, and are adversaries to all men; [n. 43]

^2:16^ Prohibiting us to speak to the gentiles, that they may be saved, to fill up their sins always: for the wrath of God is come upon them to the end.

^2:17^ But we, brethren, being taken away from you for a short time, in sight, not in heart, have hastened the more abundantly to see your face with great desire. [n. 49]

^2:18^ For we would have come unto you, I Paul indeed, once and again: but Satan has hindered us. [n. 51]

^2:19^ For what is our hope or joy or crown of glory? Are you not in the presence of our Lord Jesus Christ at his coming? [n. 52]

^2:20^ For you are our glory and joy. [n. 54]

39. In what has gone before the Apostle disclosed the character of his coming to them; here he indicates the character of their conversion.

In treating this Paul makes two points.

First, he shows that they have been perfectly converted as a result of their steadfast faith;

second, he shows how courageously they persevered amidst tribulations, at for you, brethren.

40. Paul first remarks upon their blessings, for which he offers thanks, and then he supplies a reason for this. So Paul says, and, since I have carefully preached to you, as a father to his children, I therefore thank God as a father does for the welfare of his children: I have no greater grace than this, to hear that my children walk in truth (3 John 1:4); with thanksgiving (Phil 4:6).

But for what reason? Because, when you received the word of God, which you heard from us, you accepted it not as the word of men, but as it actually is, the word of God. The preacher should give thanks when his preaching proves to be effective in the lives of his congregation. And he says, which you heard from us, that is, through us: let me hear what God the Lord will speak (Ps 85:8). Faith comes from what is heard, and what is heard comes by the preaching of Christ (Rom 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 Cor 13:3). No prophecy ever came by the impulse of man, but men moved by the Holy Spirit spoke from God (2 Pet 1:21).

And why does he give thanks? Because the fact that you** believe**, God has worked in you. For God is at work in you, both to will and to work for his good pleasure (Phil 2:13). You have wrought for us all our works (Isa 26:12).

41. Then when he says, for you, brethren, he shows how courageously they persevered in the midst of tribulations;

and in treating this he makes two points.

First, he speaks of their trials, in which they stood firm;

second, of the remedy he proposes to apply, at but we, brethren.

Again, the first point is divided into two parts.

First, Paul commends them for their patience in the face of difficulties;

second, he reprehends those responsible for the difficulties, at who both killed.

42. Consequently, Paul says: you received the word not as the word of men, but as it actually is, the word of God, for you exposed yourselves for its sake even to death. The fact that a man dies for the sake of Christ is testimony to the fact that the words of the faith are the words of God; and, therefore, ‘martyrs’ means the same as ‘witnesses.’

In Judea, for 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 (Isa 2:3). In addition, it was also there that the first persecution of the faith occurred, as is evident from Acts: on that day a great persecution arose against the church in Jerusalem (Acts 8:1). But recall the former days when, after you were enlightened, you endured a hard struggle with sufferings (Heb 10:32). The Thessalonians endured similar difficulties, so Paul remarks: you also have suffered the same things from your own countrymen, that is, from the incredulous Thessalonians: and a man’s foes will be those of his own household (Matt 10:36).

43. Then when Paul observes, who both killed the Lord Jesus, he rebukes the Jews who started the persecution.

First, he recalls their sin,

and then the reason for the sin, at to fill up their sins.

44. In regard to the first point Paul does three things: first, he treats their sin in relation to God’s ministers; second, with reference to God himself; and third as relating 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 injunction to preach.

45. Paul first makes reference to Christ when he says: who both killed the Lord Jesus, as is clear from Matthew: this is the heir; come, let us kill him (Matt 21:38). 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 (Jer 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 have persecuted us, that is, the apostles. Beware of men, for they will deliver you up to councils (Matt 10:17).

46. Second, Paul mentions the sin of the Jews in its relation to God, with the words: and do not please God, although they may think that through this they do a service to God, as is evident in John 16:2. Actually, because they do not have zeal for God in accordance with knowledge, they are not pleasing to God, since they do not act in keeping with right faith and without faith it is impossible to please him (Heb 11:6); therefore, the anger of the Lord was kindled against his people (Isa 5:25).

47. Third, Paul considers their sin in its relation to the whole human race, when he says: and are adversaries to all men. His hand against every man and every man’s hand against him (Gen 16:12).

And they are antagonistic, because they prohibit and impede the preaching to the gentiles, and also the conversion of the gentiles. Peter is criticized for having gone to Cornelius (Acts 11:2); also, the elder son, i.e., the Jewish people, is disturbed because the younger son, i.e., the gentile people, is received by the father (Luke 15:28). Woe to him who says to a father: what are you begetting? (Isa 45:10). Would that all the Lord’s people were prophets (Num 11:29).

48. The reason for this sin is found in the divine permission, by which God wills that they fill up the measure of their sins. Indeed, for all things which come about, either 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 it prepares, for grace was given to each of us according to the measure of Christ’s gift (Eph 4:7); the measure of evil things, however, is what it permits, for if some are evil, they are not as evil as they want, but as God permits. And, therefore, they live until they attain that which God permits*: fill up, then, the measure of your fathers* (Matt 23:32).

So Paul says: to fill up their sins always. 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: for the wrath of God is come upon them to 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 Kgs 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 shall last for one hundred years only, but **to the end **of the world, when all the gentiles will have embraced the Christian religion, and then all of Israel shall be saved (Luke 19:44; 21:6); there will not be left here one stone upon another, that will not be thrown down (Matt 24:2).

49. Then when Paul says, but we, brethren, he shows the remedy that he proposed to apply for them, namely, that he will personally go to them.

In regard to this he makes three points:

first, he discusses his proposed visit;

second he treats the obstacle to his visit, at but Satan has hindered;

third, he gives the reason why he wanted to go, at for what is our hope.

50. So Paul says: but we, brethren, being taken away from you, either on account of your tribulations, or because we were separated from you in conversation, that is, missing the opportunity for conversation, and in sight, that is, not being able to enjoy your company. Both of these things require the presence of a friend because it is consoling. But not in heart, for we are present in heart: for though absent in body I am present in spirit (1 Cor 5:3). We have hastened the more abundantly to see your face with great desire, that we may be present also in body as we are in our heart; I have longed for many years to come to you (Rom 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.

51. Therefore, Paul says: we would have come unto you, all of us perhaps, once, but I, Paul, once and again, that is twice, as I proposed; but Satan has hindered us, that is, 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 (Rev 7:1).

52. 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, at for you are our glory.

53. 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 shall come to render to every one 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 glory, because as a result of their struggles he who encouraged them to struggle shall be decorated; for the commander who led the soldiers to combat is decorated: he who disciplines his son will profit by him, and will boast of him among acquaintances (Sir 30:2).

I ask, what is this hope? Are you not?* Yes, assuredly: in the future, that is, before *our Lord Jesus at his coming;

54. but also in the present, for you are, among all the faithful, our glory: I would rather die than have any one deprive me of my ground for boasting (1 Cor 9:15); and joy, for which reason Paul rejoices over their good fortune in the present.