Lecture 1 — Trials and triumph of the Thessalonians

^3:1^ For which cause, forbearing no longer, we thought it good to remain at Athens alone. [n. 55]

^3:2^ And we sent Timothy, our brother and the minister of God in the Gospel of Christ, to confirm you and exhort you concerning your faith: [n. 58]

^3:3^ That no man should be moved in these tribulations: for you yourselves know that we are appointed thereunto. [n. 60]

^3:4^ For even when we were with you, we foretold you that we should suffer tribulations: as also it is come to pass, and you know. [n. 61]

^3:5^ For this cause also, I, forbearing no longer, sent to know your faith: lest perhaps he who tempts should have tempted you: and our labor should be made vain.

^3:6^ But now when Timothy came to us from you and related to us your faith and charity, and that you have a good remembrance of us always, desiring to see us as we also to see you: [n. 64]

^3:7^ Therefore we were comforted, brethren, in you, in all our necessity and tribulation, by your faith. [n. 65]

^3:8^ Because now we live, if you stand in the Lord.

^3:9^ For what thanks can we return to God for you, in all the joy with which we rejoice for you before our God, [n. 67]

^3:10^ Night and day more abundantly praying that we may see your face and may accomplish those things that are wanting to your faith? [n. 68]

^3:11^ Now may God himself and our Father and our Lord Jesus Christ, direct our way unto you. [n. 70]

^3:12^ And may the Lord multiply you and make you abound in charity towards one another and towards all men: as we do also towards you,

^3:13^ To confirm your hearts without blame, in holiness, before God and our Father, at the coming of our Lord Jesus Christ, with all his saints. Amen. [n. 72]

55. Paul mentioned the trials they 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;

second, Paul talks about the contact established through Timothy, at but now;

third, Paul writes on the effect of this contact on the Apostle, at therefore, we were comforted.

Paul divides the first part into three parts.

First, he mentions the reason why he sent him;

second, he mentions the person whom he sent;

third, he speaks further about the reason for sending him.

56. Paul comments: for which cause, that is, although Satan hindered us, you are still our glory; consequently, forebearing no longer, that is, the influence of our love prompting us to go to you: they have become a burden to me, I am weary of bearing them (Isa 1:14), and Joseph could not control himself (Gen 45:1).

57. We thought it good, namely, Paul and Silvanus, to remain 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 (Phil 2:20). I sent to you Timothy, my beloved and faithful child in the Lord (1 Cor 4:17). Our brother, sustained by charity. A brother helped by a brother is like a strong city (Prov 18:19), and the minister of God, for he is an important person in the Church: are they servants of Christ? I am a better one (2 Cor 11:23).

And so Paul sends Timothy to strengthen the Thessalonians and to report to Paul about them.

58. When Paul says to confirm you, he shows that Timothy is sent to strengthen them.

So Paul first states this,

and second, the reason for the strengthening is stated, at for you yourselves.

59. Paul says, to confirm you and exhort you, for the soul of a man 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 concerning your faith: that no man should be moved in these tribulations. If the anger of the ruler rises against you, do not leave your place (Eccl 10:4).

60. And there is a twofold consideration strengthening them. The first is related to a divine ordination: you yourselves know that we are appointed thereunto, almost as if implying that God ordained that you shall enter into 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 Tim 3:12). Christ himself traveled this path as is shown in Luke: was it not necessary that the Christ should suffer these things and enter into his glory? (Luke 24:46).

61. The other consideration strengthening them is a prediction concerning the future, for anticipated difficulties are less harmful. So Paul tells them: for even when we were with you, we foretold you that we should suffer tribulations, that is, Paul had warned them about the tribulations they would go through in their time. For this cause also, I, forbearing no longer, sent to know your faith, that is, how firm you are in your faith: know well the condition of your flocks, and give attention to your herds (Prov 27:23).

62. Lest perhaps he who tempts should have temped you, that is, the devil: and the tempter came (Matt 4:3). There is a commentary which says: whose business it is to tempt.

But on the contrary, both the world and the flesh also tempt: each person is tempted when he is lured and enticed by his own desire (Jas 1:14); God tested Abraham (Gen 22:1).

It is necessary to point out that ‘to tempt’ means to make a test of something. And in this matter the purpose must be considered for which one wants to test something, and in what manner one wants to test something. For this occurs in two ways: either so that the person testing may know about it, or so that he may make it known to another. God does not need to tempt in the first way, for he knows what is in man as is stated in John 2:25. Rather in the second way: for God tempted Abraham so that others might know of his faith.

A temptation in the first manner may occur in two ways, that is, it leads towards some good, as when the bishop examines those to be promoted; or else, somebody tempts in order to deceive, and this is the work of the Devil; for the Devil tests the condition of men in order that he may lead them to the various sins to which they are prone in accordance with their various dispositions: your adversary the Devil prowls around like a roaring lion, seeking someone to devour (Pet 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, for through them and the things to which they lead a knowledge is achieved about man as to whether he is really steadfast in God’s commandments and in the love of God. Because, if concupiscence triumphs, the person does not love God in a perfect manner, nor does he love in a perfect manner when the concerns of the world either frighten him or exert an undue influence upon him.

63. And our labor should be made vain, because if you do not resist temptation our labor would be in vain: I am afraid I have labored over you in vain (Gal 4:11). None of the righteous deeds which he has done shall be remembered (Ezek 18:24).

The labor is regarded as made vain with respect to an eternal reward; nevertheless the good deeds performed prior to sin profit a person, for they shall live again after repentance, and also because they readily dispose one towards conversion.

64. Then when Paul says: but now when Timothy came to us from you and related to us your faith and charity, he comments that Timothy spoke of their good practices towards God and towards the Apostle: **faith and charity **towards God: for neither circumcision counts for anything, nor uncircumcision, but a new creation (Gal 6:15); faith also towards the Apostle, so Paul says: and that you have a good remembrance of us always. The memory of Josiah is like a blending of incense prepared by the art of the perfumer (Sir 49:1). The memory of the righteous is a blessing (Prov 10:7). Desiring to see us as we also to see you. Augustine wrote: hardened is the soul that does not requite love, even if it does not wish to bestow it. Look to Abraham your father and to Sarah who bore you (Isa 51:2).

65. Then when Paul says: therefore we were comforted, he speaks of the threefold effect of their relationship, namely,

of spiritual consolation,

of the spirit of thanksgiving, at for what thanks,

and of the resultant frequent prayer, at night and day.

66. And so Paul tells them: because we have heard such things about you, we were comforted, although the demands of temporal concerns are pressing, as well as bodily trials. When the cares of my heart are many, your consolations cheer my soul (Ps 94:19). Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort (2 Cor 1:3). And this occurred by your faith, that is, having heard about the reliable character of your faith. Because now we live, if you stand in the Lord, as if saying: I value your condition so highly that I think it sustains me: it is enough; Joseph my son is still alive (Gen 45:28).

67. Then when Paul says, for what thanks can we return to God for you, the second effect of their existent relationship is treated, namely, the spirit of thanksgiving, as if implying: I am not worthy to supply fitting thanks to God for you: with what shall I come before the Lord? (Mic 6:6). What shall I render to the Lord for all his bounty to me? (Ps 116:12).

However, the prayers of thanksgiving are offered in all the joy; a joy which is not entirely visible, but **with which we rejoice for you **who beholds this; or perhaps **before our God **in that those close to God please God: love does not rejoice at wrong, but rejoices in the right (1 Cor 13:6).

68. Then when Paul says, night and day, the third effect of their relationship is explained.

First, he points out the frequency of his prayer;

second, he shows what he desires while praying, at now may God himself.

69. So Paul insists: we give thanks for things past; nevertheless we do not fail to pray also for future concerns, indeed, we do so night and day, that is, in adversity and prosperity. Evening and morning and at noon I utter my complaint and moan (Ps 55:17).

So that we may accomplish those things that are wanting to your faith: not matters that pertain to the fundamentals of the faith, but some special teachings which 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 Cor 3:1). I have yet many things to say to you, but you cannot bear them now (John 16:12).

70. Then when Paul says: now may God himself, he makes known what he desires for them; in regard to this he first shows what he is asking for, at to confirm your hearts.

71. And Paul is asking for two things: one on his own behalf—that he may go to see them—and so he says: may God himself and our Father and our Lord Jesus Christ, direct our way unto 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 (Prov 16:1).

The other is for their welfare, so Paul asks: and may the Lord multiply you, that is, in faith: may the Lord add to his people a hundred times as many as they are (1 Chr 21:3). And Paul prays also that their merits may increase; so he says, and make you abound in charity, which can always increase in this life: above all these put on love, which binds everything together (Col 3:14). And, first, charity towards one another; second, charity towards all men. Let us do good to all men, and especially to those who are of the household of faith (Gal 6:10).

And Paul gives an example of himself when he comments: as we do also towards you, as if to say: just as I also love you: you are in our hearts, to die together and to live together (2 Cor 7:3).

72. But for what purpose does Paul pray? To confirm your hearts without blame, that is, so that nobody can complain about you; righteous before God, walking in all the commandments and ordinances of the Lord blameless (Luke 1:6). **In holiness before God **who sees the heart: in holiness and righteousness before him all the days of our life (Luke 1:75).

And this shall be manifest at the coming of our Lord Jesus, that he may find you holy, who shall come with all his saints; that you might be in his presence, just as all the saints are before him.