Lectio 2
Lecture 2
Gaudia in Thessalonicensibus
Joy in the Thessalonians
2:13 Ideo et nos gratias agimus Deo sine intermissione: quoniam cum accepissetis a nobis verbum auditus Dei, accepistis illud, non ut verbum hominum, sed (sicut est vere) verbum Dei, qui operatur in vobis, qui credidistis: [n. 39]
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 vos enim imitatores facti estis, fratres, ecclesiarum Dei, quae sunt in Judaea in Christo Jesu: quia eadem passi estis et vos a contribulibus vestris, sicut et ipsi a Judaeis: [n. 41]
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 qui et Dominum occiderunt Jesum, et prophetas, et nos persecuti sunt, et Deo non placent, et omnibus hominibus adversantur, [n. 43]
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 prohibentes nos gentibus loqui ut salvae fiant, ut impleant peccata sua semper: pervenit enim ira Dei super illos usque in finem.
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 Nos autem fratres desolati a vobis ad tempus horae, aspectu, non corde, abundantius festinavimus faciem vestram videre cum multo desiderio: [n. 49]
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 quoniam voluimus venire ad vos, ego quidem Paulus, et semel, et iterum: sed impedivit nos Satanas. [n. 51]
2:18 For we would have come unto you, I Paul indeed, once and again: but Satan has hindered us. [n. 51]
2:19 Quae est enim nostra spes aut gaudium, aut corona gloriae? nonne vos ante Dominum nostrum Jesum Christum estis in adventu ejus? [n. 52]
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 vos enim estis gloria nostra et gaudium. [n. 54]
2:20 For you are our glory and joy. [n. 54]
39. Supra ostendit Apostolus qualis fuit ad eos introitus suus, hic ostendit qualis fuit eorum conversio. Et
39. In what has gone before the Apostle disclosed the character of his coming to them; here he indicates the character of their conversion.
circa hoc duo facit, quia
In treating this Paul makes two points.
primo ostendit, quod perfecte conversi sunt per fidem firmam;
First, he shows that they have been perfectly converted as a result of their steadfast faith;
secundo quomodo fortiter perstiterunt in tribulationibus, ibi vos enim.
second, he shows how courageously they persevered amidst tribulations, at for you, brethren.
40. Ponit ergo primo bona eorum pro quibus gratias agit, et reddit rationem. Dicit ergo ideo, quia sollicite vobis praedicavi, sicut pater filiis, ideo de bonis vestris gratias ago, sicut pater de bonis filiorum. III Io. II, v. 4: maiorem horum non habeo gratiam, quam ut audiam filios meos in veritate ambulare. Phil. IV, 6: cum gratiarum actione.
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).
Sed de quo? Quoniam cum accepissetis a nobis, et cetera. Gratias debet agere praedicator quando verbum eius in auditoribus proficit. Et dicit verba auditus Dei a nobis, id est, per nos. Ps. LXXXIV, 9: audiam quid loquatur in me Dominus Deus. Rom. X, 17: fides enim ex auditu, auditus autem per verbum Christi. Accepistis illud, id est, firmiter in corde tenuistis, non ut verbum hominum, quia vana verba hominis. II Cor. XIII, 3: an experimentum quaeritis eius, qui in me loquitur Christus? II Petr. I, 21: non enim voluntate humana allata est aliquando prophetia, sed Spiritu Sancto inspirati locuti sunt sancti Dei homines.
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).
Et quare gratias agitis? Quia hoc ipsum quod credidistis, Deus in vobis operatus est. Phil. II, 12: Deus est qui operatur in vobis velle et perficere pro bona voluntate. Is. c. XXVI, 13: omnia opera nostra operatus es in nobis, domine.
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. Deinde cum dicit vos enim, ostendit quomodo fortiter perstiterunt in tribulationibus. Et
41. Then when he says, for you, brethren, he shows how courageously they persevered in the midst of tribulations;
circa hoc duo facit, quia
and in treating this he makes two points.
primo ponit tribulationes eorum in quibus steterunt;
First, he speaks of their trials, in which they stood firm;
secundo quod remedium proposuit adhibere, ibi nos autem.
second, of the remedy he proposes to apply, at but we, brethren.
Item prima dividitur in duas, quia
Again, the first point is divided into two parts.
primo commendat eorum patientiam in adversis;
First, Paul commends them for their patience in the face of difficulties;
secundo reprehendit eos, qui intulerunt adversa, ibi qui Christum.
second, he reprehends those responsible for the difficulties, at who both killed.
42. Dicit ergo: accepistis verbum non ut est hominum, sed sicut est vere verbum Dei, quia exposuistis vos pro illo usque ad mortem. Per hoc enim, quod homo moritur propter Christum, testificatur quod verba fidei sunt verba Dei. Et ideo martyres idem est quod testes.
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 Iudaea. Ibi enim fides Christi primo est annuntiata. Is. II, 3: de Sion exibit lex, et verbum Domini de Ierusalem. Ibi etiam primo persecutio fidei facta fuit. Act. VIII, 1: facta est autem in illa die persecutio magna in Ecclesia, quae erat Ierosolymis, et cetera. Hebr. c. X, 32: rememoramini autem pristinos dies, in quibus illuminati magnum certamen sustinuistis passionum. Et isti similes passiones passi sunt. Et ideo dicit eadem passi a contribulibus vestris, id est, ab infidelibus Thessalonicensibus. Matth. X, 36: inimici hominis, et cetera.
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. Deinde cum dicit qui et Dominum, vituperat Iudaeos, a quibus incepit persecutio.
43. Then when Paul observes, who both killed the Lord Jesus, he rebukes the Jews who started the persecution.
Et primo commemorat eorum culpam;
First, he recalls their sin,
secundo rationem culpae, ibi ut impleant.
and then the reason for the sin, at to fill up their sins.
44. Circa primum tria facit: primo eorum culpam ponit in comparatione ad Dei ministros; secundo ad ipsum; tertio ad totum genus humanum.
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.
Ministri Dei sunt praedicatores. Praedicatio autem principaliter est a Christo, figuraliter a prophetis, executive ab apostolis. Contra hos tres insurrexerunt Iudaei.
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. Et primo dicit de Christo, ibi qui et Dominum. Matth. XXI, 38: hic est haeres, venite, occidamus eum. Nec obstat si gentiles occiderunt eum, quia ipsi suis vocibus petierunt eum occidi a Pilato. Ier. XII, 8: facta est haereditas mea mihi, quasi leo in silva, dedit contra me vocem, et cetera.
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).
Secundo dicit de prophetis, ibi et prophetas. Act. VII, 52: quem prophetarum non sunt persecuti patres vestri? Et occiderunt eos, qui praenuntiabant de adventu iusti, cuius vos nunc proditores et homicidae fuistis.
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).
Tertio dicit de apostolis et nos, scilicet apostolos. Matth. X, 17: tradent vos in Conciliis, et cetera.
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. Secundo ponit culpam in comparatione ad Deum, ibi Deo non placent, licet crederent in hoc se obsequium praestare Deo Io. XVI, 2. Sed quia zelum Dei habent non secundum scientiam, ideo Deo non placent, quia non faciunt recta fide, et sine fide impossibile est placere Deo, Hebr. XI, 6. Is. V, v. 25: iratus est furor Domini in populo, et cetera.
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. Tertio ostendit eorum culpam in comparatione ad totum genus humanum, cum dicit omnibus hominibus adversantur. Gen. c. XVI, 12: manus eius contra omnes, et cetera.
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).