Rejoicing in this, the Apostle first thanks God that faith is growing exceedingly in them and love is multiplying. Therefore he could not but boast before others of these virtues, and especially of their patience amid persecutions and afflictions (verses 3-4).
Since this bright inner side was darkened by their sorrowful outward condition, the Thessalonians chiefly needed support from this side. Therefore Saint Paul next sets forth truths that could inspire them to patience and make them count all assaults as nothing.
Namely, there will be a judgment. At it the unbelievers, that is, the persecutors, will be put to shame and condemned to eternal torments. The believers, that is, the persecuted, will be glorified (verses 5-10).
Then, since this blessed resolution of their lot at the judgment depends on steadfastness in faith and constancy in a good Christian life, the Apostle adds a prayer.
He prays that God may count the Thessalonians worthy to hold themselves firm to the end, as the Christian calling requires. Thus the Lord will be glorified in them on that day, and they in Him (verses 11-12).
Judging by this content of the first part of the epistle, it is very proper to entitle it: an inspiring sketch of the bright side of the Thessalonian Church.
"The Apostle presents praise in the form of thanksgiving. As he marvels at their faith in God, so he also marvels at their love for neighbor. By both he bears witness to their most perfect virtue" (Theodoret).
"Do you see what the progress of the Thessalonians was like? The Apostle offers thanksgiving to God for them, not because they simply believe, but because their faith grows exceedingly. Not because they simply love, but because they become rich in love" (Damascene).
To thank God. He wishes to praise them for progress in the Christian life. Yet, knowing that this success is from God, he first turns to Him with thanksgiving, disposing the Thessalonians to do the same.
Thus he both praises them and cuts off impulses toward self-praise. At the same time, by showing that the source of their perfections is in God, he lays an obligation on their conscience.
They must guard them as a gift from above and perfect them as a talent entrusted to them.
We ought. "He confesses himself a debtor to God for their success" (Ambrosiaster). The apostolic conscience obliges him to this. The Apostles took every success of Christians deeply to heart.
They did not relate to the work of Christianity outwardly, but applied their heart to it. It was not as though the sermon had been spoken and the Gospel proclaimed, and then each might act as he wished.
They considered it their duty not only to proclaim Christ, but to root Christianity in hearts and bring it into life. Therefore they cared for this with all zeal and prayed without ceasing.
Then they rejoiced when their desire was fulfilled, and they thanked God for it. The Apostle also prayed for the Thessalonians, that God would fill them with Christian virtues (1 Thess 2:12; 3:12).
Now, seeing that his good wishes and prayers were being fulfilled, he thanks God for it.
As is fitting. This may mean: we ought to give thanks, as is proper, as duty commands, according to justice. Knowing that your success is from God, we are obliged in justice and duty to thank God, for your success is also our good.
Or it may mean: we ought to give thanks worthily and duly, in the measure in which we consider your progress a great blessing. Thus, "for an inestimable gift we may render the greatest thanksgiving" (Ambrosiaster).
Both meanings can be joined in the following thought: as your bright state in Christianity requires, a state which is from God.
It is unjust to separate these features, accepting one and rejecting the other. In life they are inseparable. Whoever has not felt the blessing will not give thanks.
Whoever has felt it also knows himself obliged to give thanks, and strives to express his gratitude according to the feeling of the blessing received.
The ancient interpreters do not separate them, but accept both. Oecumenius says: "Either it means justly, or very greatly, as one ought to thank Him who has bestowed such great blessings."
Theophylact says: "He spoke so that we should not be exalted even by thanksgiving itself, as though we were doing something extraordinary by it. Here we are doing what we ought to do. Therefore he called this work, thanksgiving, a debt.
Or he speaks so in order to suggest that one must give thanks both by word and by deed. Only such thanksgiving is true thanksgiving."
From this action of Saint Paul, that he thanks God for the success of the Thessalonians in Christianity despite afflictions and persecutions, blessed Theophylact draws the following lessons.
"The Apostle teaches us three things here. If something correct is found in us, we should not honor ourselves for it, but thank God. By ascribing everything to Him, we must not be exalted by it.
If someone suffers, this is not worthy of weeping and tears, but of thanksgiving to God. Those who suffer should rejoice by this and not lose heart.
We must not envy those who appear to have advanced, but rejoice over it and thank God for our brethren. Thus those wounded by the good they see in others dishonor God Himself."
"If Paul thanks God for the blessings of others, then what must befall those who not only do not give thanks, but are also torn by envy?" (Saint Chrysostom).
Thus the Apostle raises the mind of the Thessalonians to God, in order to draw their attention away from outward afflictions.
With the same aim, he points in them not to anything else, but to faith and love. It is as though he were saying: do not look at outward things, whatever they may be.
Rather, look at the treasures ripening in your heart under this outward oppression. Faith and love are indeed the treasures of the Christian heart. Their increase and preservation should be the first and chief concern of Christians.
Faith grows exceedingly, and love multiplies, or becomes rich. It widens the circle of its activity through the variety of works of love and the number of persons warmed and benefited by it.
Faith, abiding in itself, is the foundation, the point of support, and the point of departure for love. It grows by remaining unshaken amid temptations and calamities.
Love broadens on the foundation of faith, multiplying like flowers in good soil.
By saying, "faith grows exceedingly," the Apostle gives the thought that it rises above all unpleasant contingencies, outgrows them, and stands like an indestructible rock amid the waves.
Calamities for the faith implant faith more deeply in the heart and make it unshakable. There it enters into the sap and blood, and becomes an inseparable element of life.
For this reason it becomes precious and is guarded like life. It cannot be lost or taken away, even together with life. The Apostle sets the increase of calamities as a sign of the growth of faith.
Saint Chrysostom writes: "When the blasts of the winds intensify, when torrential rains fall, when a fierce storm rises on every side, and when the waves thicken, you nevertheless remain unshaken.
This serves as a sign of nothing else than that your faith has grown, has grown exceedingly, and has become more exalted.
Just as in a flood all low-lying places are covered by water, while the heights remain beyond its reach, so faith, once it has reached a certain height, no longer falls down.
Therefore the Apostle did not say, it grows, but, it grows exceedingly."
It must be noted that faith among the Thessalonians grew in strength and intensity. This did not prevent some objects of faith from being understood incorrectly.
The Apostle knew that this was so, and nevertheless testifies that their faith grows exceedingly. Faith can be strong even when its content is incomplete.
Strong faith, standing unshaken in the truths it has received, nourishes a readiness to accept willingly and preserve every truth that is in Christ Jesus.
Such faith may mistakenly take certain incorrect thoughts for truth. Yet it is alien to stubbornness, which would stand in what was once accepted even after its falsehood had been exposed.
It immediately abandons falsehood as soon as it is clarified. The Apostle writes to them as to such persons.
Love multiplies. Common afflictions bind more closely those who suffer for one and the same thing. Further, afflictions call forth compassion, and compassion calls forth mutual assistance and support. This is the work of love.
Thus afflictions strengthened love. Love, in turn, eased sufferings and gave courage.
"Do you see," says Saint Chrysostom, "that in afflictions we are helped also when we mutually protect and support one another? This too brings great consolation."
Of each one of you toward one another. So many expressions are used to show that in love no one among them yielded to another. All burned with it equally, each vying with the other in zeal for it.
It bound them all tightly together, as brothers or members of one family.
"By this," says Oecumenius, "the Apostle showed that their mutual love for one another was equal among them all. No one had it either more or less."
Pointing to the same thing, Saint Chrysostom also draws from it a very edifying lesson about the inappropriateness among Christians of exclusive love for certain people.
"Pay attention to the love of the Thessalonians. They did not act so as to love one person and not another. On the contrary, their love was equal toward all.
For the Apostle indicates this when he says, of each one of you toward one another. Their love extended equally to all, as to members of one body.
True, in our time we also find love among many, but such love as becomes a cause of division.
For when we unite among ourselves in twos or threes, and these two, three, or four are in greater accord among themselves, they separate from all the others.
Then between the one group and the other there is no longer mutual assistance or trust in everything. This is a rupture of love, not love.
If we concentrate on one or two only the love that should extend to the whole Church of God, then by this we harm ourselves, them, and everyone in general.
What benefit is there if you love this or that person very strongly? This is human love. But if it is not human, and you love him for God, then love everyone likewise.
For God commanded us to love even our enemies as much. If He commanded us to love enemies, how much more those who have in no way grieved us?"
THEOSIS