Cornelius a Lapide
Table of Contents
Synopsis of the Chapter
Giving thanks to God, he recalls to the Thessalonians their fervent conversion to Christ through the efficacy of his preaching. Then, in v. 6, he praises and strengthens their constancy in the faith.
Vulgate Text: 1 Thessalonians 1:1-10
1. Paul, and Silvanus, and Timothy, to the Church of the Thessalonians, in God the Father, and in the Lord Jesus Christ. 2. Grace be unto you, and peace. We give thanks to God always for you all, making remembrance of you in our prayers without ceasing, 3. being mindful of the work of your faith, and labour, and charity, and the patience of the hope of our Lord Jesus Christ before God and our Father: 4. knowing, brethren, beloved of God, your election: 5. for our Gospel hath not been unto you in word only, but in power also, and in the Holy Spirit, and in much fullness, as you know what manner of men we have been among you for your sakes. 6. And you became followers of us, and of the Lord, receiving the word in much tribulation, with joy of the Holy Spirit: 7. so that you were made a pattern to all that believe in Macedonia and in Achaia. 8. For from you was spread abroad the word of the Lord, not only in Macedonia, and in Achaia, but also in every place, your faith which is towards God, is gone forth, so that we need not to speak any thing. 9. For they themselves relate of us, what manner of entering in we had unto you; and how you turned to God from idols, to serve the living and true God, 10. and to wait for His Son from heaven (whom He raised up from the dead) Jesus, who hath delivered us from the wrath to come.
Verse 1: Paul, and Silvanus, and Timothy, to the Church of the Thessalonians
Verse 1. Paul, and Silvanus, and Timothy, to the Church of the Thessalonians, in God the Father, and in the Lord Jesus Christ, — that is, gathered together in the faith and religion of God the Father and of Jesus Christ, write and bid them greeting. Here Theophylact rightly notes that the preposition "in" is here ascribed to the Son equally with the Father, that the equality of the Son with the Father may be signified. In the same way as here he ascribes the preposition "in," so also he ascribes the preposition "from" both to the Son and to the Father in epist. II, ch. I, v. 2: "Grace be to you and peace from God the Father and the Lord Jesus Christ."
Note secondly: Silvanus is Silas; for from the Hebrew name Silas the Greeks and Latins formed a name better known to themselves, Silvanus; for this is a Latin and Roman name. Wrongly, therefore, does Dorotheus in the Synopsis distinguish Silvanus from Silas, as though Silas had been bishop of the Corinthians, and Silvanus of the Thessalonians.
Hear the Manichee reviving this Silvanus; hear the fanatic. A certain Constantine, wishing to revive the heresy of the Manichees in Armenia, under the Emperor Constans, grandson of Heraclius, in the year of Christ 653, boasted that he was Silvanus, who as a faithful disciple was sent by Paul into Macedonia, and showing to his disciples a codex of the Apostle which he had received from a deacon, he used to say: "You are Macedonians: I am Silvanus, sent to you by Paul." Whereby, by the just judgment of God, he received a fitting reward at the hands of a certain Justus, whom he had imbued with Manichaeism. For Justus, obedient to the orders of the Palatine, took up a stone in his hand and with great force struck and killed Silvanus as a second Goliath, as Baronius relates fully out of Theophanes for the year of Christ 653. Where he also adds that a follower of Constantine, Simeon, in like manner called himself Titus (when he should rather have been called a "gathering devouring souls"), who therefore was burnt in the flames by the Emperor Justinian the younger together with other Manichees in the year of Christ 685.
Note thirdly Paul's modesty, in that he places Timothy and Silas, his disciples, on a level with himself and reckons them with himself in writing this epistle.
Note fourthly: He does not here call himself Apostle, because he had evangelized at Thessalonica for only a short time, so that his apostleship there was scarcely known by experience: for he had not yet founded any churches there, which was the proper office of the Apostles.
Verse 3: Being Mindful of the Work of Your Faith, and Labour, and Charity, and the Patience of Hope
Verse 3. Being mindful of the work of your faith, and labour, and charity, and the patience of the hope of our Lord Jesus Christ before God and our Father. — Note firstly: "the work," or, as the Syriac, "of the works of faith," signifies a faith not bare and idle, but working, and that the very works of faith are commended by the Apostle. So Chrysostom, Anselm, and others.
Note secondly: For "of labour and of charity," the Greek and Syriac read "of the labour of charity": for as he ascribes work to faith, so to charity he ascribes labour, and to hope endurance. Note here that the Apostle by these three signifies one and the same thing, namely that the Thessalonians, on account of faith, hope and charity in Christ, suffered many things from Jews and Gentiles, so much so that Jason, from the Jews, in place of Paul who had escaped, was dragged before the tribunal, Acts XVII, 6. To suffer persecutions for the faith constantly, therefore, is a work of faith. The same is "the labour of charity," that is, the labour and trouble which they bore for the love of Christ their beloved. The same is "the endurance" and patience "of hope," as I shall presently say. These can however be conveniently distinguished thus: that the "work of faith" is the labour undertaken for the faith; for they had to labour much, that the Christians weak in the faith might be strengthened in the faith in time of persecution. The "labour of charity" can be the labour they undertook to console and support those who for the faith had been despoiled of their goods or sent into exile. The "endurance of hope" can be the toleration of all the hardships of persecution for the hope of heavenly glory. So Chrysostom.
Note thirdly: He calls "the endurance of hope" the constancy of hope, which they constantly upheld in adversities, that is, sustained and retained; whence Erasmus translates, "that you have remained in hope"; Ambrose reads, "of the expectation of hope," that is, of the hope which expects, of which I shall presently speak.
Secondly and more aptly, "of the endurance of hope," that is, of the patience and, as the Syriac, of the tolerance which you have in persecutions from hope, or for the sake of the hope of the heavenly reward. So Chrysostom, Theophylact, Anselm. Whence with Vatablus by hypallage "endurance of hope" could be taken for "hope of endurance," that is, the hope which sustains, tolerates, endures; and so this passage can clearly be translated: "Mindful of your working and efficacious faith, and of your laborious charity, and of your enduring hope." Note here three apt epithets and as it were properties of the three Theological virtues, faith, hope, charity: for faith must be working, charity laborious, hope patient. Whence Chrysostom and others rightly noted that by the Apostle here neither faith without works, nor charity without labour, nor hope without patience is commended.
Note fourthly: The Apostle adds, "of our Lord Jesus Christ," which genitives are governed by the preceding genitives of faith, hope, and charity. He therefore calls faith, hope and charity of Jesus Christ, either because these virtues are given by Christ and through Christ's merits; or rather, because they are borne towards Christ as He is God and man, as toward their object, and their labour is undertaken for Christ's sake and through Christ's love, hope and desire. Whence in the last verse, explaining this, he says: "To wait for His Son from heaven," as if to say: By this hope you bear persecutions, hardships and labours for the faith, because you believe in and love Christ, and await Him as judge, that He may reward and glorify you. For by this hope the just man is unmoved and firm against every motion of fortune, like a cube, indeed like a rock he stands firm in his faith and probity. So Anselm. Whence Ambrose too, as I said, here reads: "mindful, etc., of the expectation of the hope of our Lord Jesus Christ," that is, of the hope which awaits our Lord Jesus Christ.
Note fifthly: That the Apostle adds, "before God and our Father," is referred either to "mindful," or rather to "of faith, hope and charity," as if to say: I am mindful of your patience and of the labour which you bear for the faith, hope and charity of Christ, not feignedly and pretendedly, but "before God," that is, without dissimulation, truly, sincerely, in the sight of God. There is here a great stimulus to act and to suffer bravely, if we consider that we labour, suffer, and contend before God, in God's eyes and for God Himself. "A great necessity," says Boethius, "has been laid upon us of acting well, since we do all things in the sight of the Judge who beholds all things." Hence God, Gen. XVII, 1, suggested to Abraham as the means and incitement to all perfection, saying: "Walk before Me, and be perfect," as if to say: Consider My presence, that I behold all your deeds: thus you will strive and endeavour to do your works as well and as perfectly as possible.
Verse 4: Knowing, Brethren Beloved of God, Your Election
Verse 4. Knowing, brethren beloved of God, your election, — as if to say: I know, not by faith, not by certain demonstration, or by physical evidence, but from signs and conjectures: namely because I see the works of your faith, constancy, patience, and charity; thence I know, that is, I probably gather, "your election," that is, that you are elected to the grace and friendship of God, and, if you persevere therein, to glory and the fruition thereof. So Theophylact. See Canon 43. For that the Apostle properly and immediately speaks of election to grace, but not to glory, is clear from what follows; for there follows:
Verse 5: For Our Gospel Hath Not Been Unto You in Word Only, but in Power Also
5. For our Gospel hath not been unto you in word only, but in power also, — that is, it was confirmed by the power and efficacy of miracles.
And in the Holy Spirit. — The Syriac translates, "in the spirit of holiness": for the holiness of the doctrine and of the life of the preachers makes their doctrine very credible and persuasive. Secondly, "in the Holy Spirit," that is, in the bestowal of the Holy Spirit and His gifts, which the Apostles in the primitive Church bestowed visibly even at baptism, making the believers speak in foreign tongues, prophesy, drive out demons and sicknesses, etc., as is clear from Acts X, 44, and elsewhere. So Theodoret, Anselm, and others.
And in much fullness. — St. Thomas takes this in two ways: First, "in fullness," understand, of the gifts of the Holy Spirit, lest the Gentiles think that they had received fewer gifts than the Jews had received. Secondly, "in fullness," understand, of illumination, as if to say: Nothing was lacking to you of full instruction in those things which pertain to the faith. But these do not agree with the Greek πληροφορία, which word signifies full certitude and certain persuasion, as I said on Rom. XIV, 5. Whence Ambrose reads: "not in fantasy, but in the truth of fullness," that is, in fully and completely proved and certain truth, as if to say: Nothing was lacking to my Gospel among you to produce full faith in it. Which Theophylact refers to the afflictions endured for the Gospel, because it is not probable that anyone would be willing to suffer so many evils for an empty doctrine as Paul and the Apostles suffered for the Gospel. But this is too narrow: for the Apostle calls "much fullness" all the arguments by which he produced full faith in his Gospel, such as miracles, tongues, prophecies, sanctity, patience and any others; for no one can prudently believe unless he knows that these or signs similar to these are being done, or have been done for the Gospel, which plainly persuade a prudent man that the matter for whose confirmation they are employed must be believed.
Verse 6: And You Became Followers of Us, and of the Lord
6. And you became followers of us, and of the Lord. — St. Bernard, with feeling, sermon 1 in Lent: "Why," he says, "should not the members follow their head? If we have received good things from this head, why should we not bear evils? Do we wish to reject the sad and share in the pleasant? If so, we prove ourselves unworthy of partaking in this head: for everything He suffers is for us. Happy the member that has clung to this head in all things, and shall follow Him wheresoever He goeth." And presently: "It is altogether good for me to cling to Thee, O glorious Head and blessed for ever, into whom even the angels desire to look. I will follow Thee wheresoever Thou goest: if Thou pass through fire, I shall not be torn from Thee. Thou bearest my sorrows, and grievest for me. Thou first passest through the narrow opening of the passion, that Thou mayest provide a wide entrance for the following members" (a metaphor taken from the body and the head; for where the head has broken through, it is easy for the body to enter after).
Receiving the word in much tribulation, with joy of the Holy Spirit. — Nothing is more admirable, because nothing is more contrary to nature, than to rejoice in tribulation. For the afflicted are wont to weep, murmur, complain, despair: but the Holy Spirit, who is superior to nature, and who through tribulations promises heavenly and divine goods, brings it about that a man, setting these goods before himself in tribulation, the more he is afflicted, the more he rejoices. "This," says St. Chrysostom, "belongs to those who have already transcended human nature and have their body as it were subject to no passions. So Christ also, though He bore many afflictions, yet rejoiced. For He came of His own accord to this and emptied Himself for our sake, to be spat upon, struck with blows and crucified; and so much did He rejoice in suffering these things, that He said to the Father: Glorify Me, John XVII, 1. Affliction in bodily things, joy in spiritual things." He adds the cause: "For it is not in the nature of afflictions to bring forth joy; but this comes from that affliction which is borne for Christ and from the Spirit who bedews us, and through the furnace of temptations brings us to rest and refreshment. With joy, he says, not simply, but with much; for this is the Holy Spirit."
Verse 7: So That You Were Made a Pattern to All That Believe in Macedonia and in Achaia
7. So that you were made a pattern (in Greek τύποι, that is, examples, types, and as the Syriac and Ambrose, "for an example") to all that believe in Macedonia and in Achaia.
Verse 8: For from You Was Spread Abroad the Word of the Lord
8. For from you (from your faith, patience, constancy, zeal, says Theodoret) was spread abroad (made known) the word of the Lord. — In Greek ἐξήχηται, that is, "it resounded as an echo and rang out as a trumpet," says Theophylact. Vatablus translates, "from you the word of the Lord was trumpeted forth"; the Syriac, "from you flowed forth the report of the word of the Lord," that is, of the preaching of the Gospel: namely, that all might admire and love this new Christian faith on account of your Christian, pious, and holy life, which they know you to have drunk in and imbibed from the faith.
In every place — of the faithful, namely, or where there is knowledge of the faith and of the faithful: for the word "every" is conveniently to be limited and understood with reference to the present subject matter.
Your faith (the rumour and report of your faith and sanctity) which is towards God (unto God, towards God) is gone forth, — that is, has been spread abroad: for he speaks, says Theophylact, of their faith as of a living thing, which, having gone out and gone forth, has traversed every place. For so the common people and the poets paint Fame as a winged youth who flies most swiftly through all things. Hence Virgil:
Fame, an evil than which no other is swifter, thrives by mobility, and gains strength by going.
So that we need not to speak any thing, — as if to say (Theophylact): So vehement and efficacious is the report of your faith, that men do not even wait for us to say anything about you; but, when we begin to relate, they themselves anticipate us, announcing and proclaiming your good things to us.
Verse 9: For They Themselves Relate of Us, What Manner of Entering In We Had Unto You
9. For they themselves relate of us, what manner of entering in we had unto you, — that is, how wonderful and efficacious my entrance to you was; namely that, although placed in the midst of enemies and persecutions, I nevertheless evangelized intrepidly and converted very many of you from idols to the true God, as follows. This his entrance Paul describes more fully in the following chapter, vv. 1 and following.
Again Theophylact: "Men themselves," he says, "announce that our coming to you was filled with countless deaths, yet you were not offended at us. Nay even when you fell into dangers on our account, you were not turned from us, but you cleaved to us as though you had been enriched by countless goods from us. But that was His second coming. For having gone to Beroea, he suffered persecution; and coming thence, he was thus received, that they would even spend their souls, and so their life, for him." Thus far Theophylact.
How you turned to God from idols, to serve (that you might serve) the living and true God. — He admonishes them to remember from whom and to whom they have passed over, that they may lead a life worthy of their conversion, of Christianity, and of the living and true God. To "idols," that is, to false and lifeless gods, of gold and stone, for example, he opposes the living and true God, as if to say: God lives and is vigorous, and feels the honour and service rendered to Him by you, and consequently as He will avenge Himself on His enemies, so He will copiously reward and recompense you, His servants.
Verse 10: And to Wait for His Son from Heaven
10. And to wait (that you may wait) for His Son from heaven (who at the judgment will deliver you from these persecutions and bestow on you the crown of glory. For He Himself by His grace) hath delivered us (from the misery of sin into which we had fallen, and consequently) from the wrath to come, — that is, from the eternal damnation to be inflicted on us for our sins by the angry God.