TRV
Thomas Aquinas
Medieval · AD 800–1500 · 361 passages across 23 books
Commentary
1 Peter 3:18-20
· 3 passages
For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:
These words of Peter [1 Peter 3:19] are referred by some to Christ's descent into hell: and they explain it in this sense: "Christ preached to them who formerly were unbelievers, and who were shut up in prison"—that is, in hell—"in spirit"—that is, by His soul. Hence Damascene says (De Fide Orth. iii): "As He evangelized them who are upon the earth, so did He those who were in hell"; not in order to convert unbelievers unto belief, but to put them to shame for their unbelief, since preaching cannot be understood otherwise than as the open manifesting of His Godhead. which was laid bare before them in the lower regions by His descending in power into hell. Augustine, however, furnishes a better exposition of the text in his Epistle to Evodius quoted above, namely, that the preaching is not to be referred to Christ's descent into hell, but to the operation of His Godhead, to which He gave effect from the beginning of the world. Consequently, the sense is, that "to those (spirits) that were in prison"—that is, living in the mortal body, which is, as it were, the soul's prison-house—"by…
These words of Peter [1 Peter 3:19] are referred by some to Christ's descent into hell: and they explain it in this sense: "Christ preached to them who formerly were unbelievers, and who were shut up in prison"—that is, in hell—"in spirit"—that is, by His soul. Hence Damascene says (De Fide Orth. iii): "As He evangelized them who are upon the earth, so did He those who were in hell"; not in order to convert unbelievers unto belief, but to put them to shame for their unbelief, since preaching cannot be understood otherwise than as the open manifesting of His Godhead. which was laid bare before them in the lower regions by His descending in power into hell.
Augustine, however, furnishes a better exposition of the text in his Epistle to Evodius quoted above, namely, that the preaching is not to be referred to Christ's descent into hell, but to the operation of His Godhead, to which He gave effect from the beginning of the world. Consequently, the sense is, that "to those (spirits) that were in prison"—that is, living in the mortal body, which is, as it were, the soul's prison-house—"by the spirit" of His Godhead "He came and preached" by internal inspirations, and from without by the admonitions spoken by the righteous: to those, I say, He preached "which had been some time incredulous," i.e. not believing in the preaching of Noah, "when they waited for the patience of God," whereby the chastisement of the Deluge was put off: accordingly (Peter) adds: "In the days of Noah, when the Ark was being built."
Augustine, however, furnishes a better exposition of the text in his Epistle to Evodius quoted above, namely, that the preaching is not to be referred to Christ's descent into hell, but to the operation of His Godhead, to which He gave effect from the beginning of the world. Consequently, the sense is, that "to those (spirits) that were in prison"—that is, living in the mortal body, which is, as it were, the soul's prison-house—"by the spirit" of His Godhead "He came and preached" by internal inspirations, and from without by the admonitions spoken by the righteous: to those, I say, He preached "which had been some time incredulous," i.e. not believing in the preaching of Noah, "when they waited for the patience of God," whereby the chastisement of the Deluge was put off: accordingly (Peter) adds: "In the days of Noah, when the Ark was being built."
When Christ descended into hell, all who were in any part of hell were visited in some respect: some to their consolation and deliverance, others, namely, the lost, to their shame and confusion.
I answer that, As Christ, in order to take our penalties upon Himself, willed His body to be laid in the tomb, so likewise He willed His soul to descend into hell. But the body lay in the tomb for a day and two nights, so as to demonstrate the truth of His death. Consequently, it is to be believed that His soul was in hell, in order that it might be brought back out of hell simultaneously with His body from the tomb. Reply to Objection 1. When Christ descended into hell He delivered the saints who were there, not by leading them out at once from the confines of hell, but by enlightening them with the light of glory in hell itself. Nevertheless it was fitting that His soul should abide in hell as long as His body remained in the tomb. Reply to Objection 2. By the expression "bars of hell" are understood the obstacles which kept the holy Fathers from quitting hell, through the guilt of our first parent's sin; and these bars Christ burst asunder by the power of His Passion on descending into hell: nevertheless He chose to remain in hell for some time, for the reason stated above. Rep…
I answer that, As Christ, in order to take our penalties upon Himself, willed His body to be laid in the tomb, so likewise He willed His soul to descend into hell. But the body lay in the tomb for a day and two nights, so as to demonstrate the truth of His death. Consequently, it is to be believed that His soul was in hell, in order that it might be brought back out of hell simultaneously with His body from the tomb.
Reply to Objection 1. When Christ descended into hell He delivered the saints who were there, not by leading them out at once from the confines of hell, but by enlightening them with the light of glory in hell itself. Nevertheless it was fitting that His soul should abide in hell as long as His body remained in the tomb.
Reply to Objection 2. By the expression "bars of hell" are understood the obstacles which kept the holy Fathers from quitting hell, through the guilt of our first parent's sin; and these bars Christ burst asunder by the power of His Passion on descending into hell: nevertheless He chose to remain in hell for some time, for the reason stated above.
Reply to Objection 3. Our Lord's expression is not to be understood of the earthly corporeal paradise, but of a spiritual one, in which all are said to be who enjoy the Divine glory. Accordingly, the thief descended locally into hell with Christ, because it was said to him: "This day thou shalt be with Me in paradise"; still as to reward he was in paradise, because he enjoyed Christ's Godhead just as the other saints did.
Reply to Objection 1. When Christ descended into hell He delivered the saints who were there, not by leading them out at once from the confines of hell, but by enlightening them with the light of glory in hell itself. Nevertheless it was fitting that His soul should abide in hell as long as His body remained in the tomb.
Reply to Objection 2. By the expression "bars of hell" are understood the obstacles which kept the holy Fathers from quitting hell, through the guilt of our first parent's sin; and these bars Christ burst asunder by the power of His Passion on descending into hell: nevertheless He chose to remain in hell for some time, for the reason stated above.
Reply to Objection 3. Our Lord's expression is not to be understood of the earthly corporeal paradise, but of a spiritual one, in which all are said to be who enjoy the Divine glory. Accordingly, the thief descended locally into hell with Christ, because it was said to him: "This day thou shalt be with Me in paradise"; still as to reward he was in paradise, because he enjoyed Christ's Godhead just as the other saints did.
1 Peter 4:6
· 3 passages
For for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.
When Christ descended into hell, all who were in any part of hell were visited in some respect: some to their consolation and deliverance, others, namely, the lost, to their shame and confusion.
Since it was fitting for Christ to die in order to deliver us from death, so it was fitting for Him to descend into hell in order to deliver us also from going down into hell. Hence it is written (Hosea 13:14): "O death, I will be thy death; O hell, I will be thy bite." Secondly, because it was fitting when the devil was overthrown by the Passion that Christ should deliver the captives detained in hell, according to Zechariah 9:11: "Thou also by the blood of Thy Testament hast sent forth Thy prisoners out of the pit."
I answer that, As Christ, in order to take our penalties upon Himself, willed His body to be laid in the tomb, so likewise He willed His soul to descend into hell. But the body lay in the tomb for a day and two nights, so as to demonstrate the truth of His death. Consequently, it is to be believed that His soul was in hell, in order that it might be brought back out of hell simultaneously with His body from the tomb. Reply to Objection 1. When Christ descended into hell He delivered the saints who were there, not by leading them out at once from the confines of hell, but by enlightening them with the light of glory in hell itself. Nevertheless it was fitting that His soul should abide in hell as long as His body remained in the tomb. Reply to Objection 2. By the expression "bars of hell" are understood the obstacles which kept the holy Fathers from quitting hell, through the guilt of our first parent's sin; and these bars Christ burst asunder by the power of His Passion on descending into hell: nevertheless He chose to remain in hell for some time, for the reason stated above. Rep…
I answer that, As Christ, in order to take our penalties upon Himself, willed His body to be laid in the tomb, so likewise He willed His soul to descend into hell. But the body lay in the tomb for a day and two nights, so as to demonstrate the truth of His death. Consequently, it is to be believed that His soul was in hell, in order that it might be brought back out of hell simultaneously with His body from the tomb.
Reply to Objection 1. When Christ descended into hell He delivered the saints who were there, not by leading them out at once from the confines of hell, but by enlightening them with the light of glory in hell itself. Nevertheless it was fitting that His soul should abide in hell as long as His body remained in the tomb.
Reply to Objection 2. By the expression "bars of hell" are understood the obstacles which kept the holy Fathers from quitting hell, through the guilt of our first parent's sin; and these bars Christ burst asunder by the power of His Passion on descending into hell: nevertheless He chose to remain in hell for some time, for the reason stated above.
Reply to Objection 3. Our Lord's expression is not to be understood of the earthly corporeal paradise, but of a spiritual one, in which all are said to be who enjoy the Divine glory. Accordingly, the thief descended locally into hell with Christ, because it was said to him: "This day thou shalt be with Me in paradise"; still as to reward he was in paradise, because he enjoyed Christ's Godhead just as the other saints did.
Reply to Objection 1. When Christ descended into hell He delivered the saints who were there, not by leading them out at once from the confines of hell, but by enlightening them with the light of glory in hell itself. Nevertheless it was fitting that His soul should abide in hell as long as His body remained in the tomb.
Reply to Objection 2. By the expression "bars of hell" are understood the obstacles which kept the holy Fathers from quitting hell, through the guilt of our first parent's sin; and these bars Christ burst asunder by the power of His Passion on descending into hell: nevertheless He chose to remain in hell for some time, for the reason stated above.
Reply to Objection 3. Our Lord's expression is not to be understood of the earthly corporeal paradise, but of a spiritual one, in which all are said to be who enjoy the Divine glory. Accordingly, the thief descended locally into hell with Christ, because it was said to him: "This day thou shalt be with Me in paradise"; still as to reward he was in paradise, because he enjoyed Christ's Godhead just as the other saints did.
1 Thessalonians 1:1
Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.
Paul and Sylvanus and Timothy
and Timothy, whom he circumcised, as is mentioned in Acts 16.
to the church of the Thessalonians
Paul greets the Church, which is the assembly of believers,
in God the Father and the Lord Jesus Christ,
that is, in the faith of the Trinity and of the divinity and humanity of Christ, because our beatitude will consist in knowing them. He mentions only the person of the Father and the incarnate Son, in which two is understood the Holy Spirit who is the bond between the Father and the Son.
and Timothy, whom he circumcised, as is mentioned in Acts 16.
to the church of the Thessalonians
Paul greets the Church, which is the assembly of believers,
in God the Father and the Lord Jesus Christ,
that is, in the faith of the Trinity and of the divinity and humanity of Christ, because our beatitude will consist in knowing them. He mentions only the person of the Father and the incarnate Son, in which two is understood the Holy Spirit who is the bond between the Father and the Son.
1 Thessalonians 1:2
We give thanks to God always for you all, making mention of you in our prayers;
Of you in our prayers without ceasing:
This can be understood in three ways: in one way, as to the very act of praying, and then one is praying always or without ceasing, if he prays at the appointed times and hours: "Peter and John were going up to the temple at the hour of prayer, the ninth hour" (Ac 3:1). In another way, as to purpose of prayer which is that our mind rises up to God; and so a man prays as long as he directs his entire life to God: "Whether you eat or drink, or whatever you do, do all to the glory of God" (1 Cor 10:31). Thirdly, as to the cause; for when a person so acts that others pray for him, he seems to be praying, as in the case of those who give alms to the poor who pray for them: "Store up almsgiving in the heart of the poor: and it shall obtain help for you against all evil" (Si 29:12).
This can be understood in three ways: in one way, as to the very act of praying, and then one is praying always or without ceasing, if he prays at the appointed times and hours: "Peter and John were going up to the temple at the hour of prayer, the ninth hour" (Ac 3:1). In another way, as to purpose of prayer which is that our mind rises up to God; and so a man prays as long as he directs his entire life to God: "Whether you eat or drink, or whatever you do, do all to the glory of God" (1 Cor 10:31). Thirdly, as to the cause; for when a person so acts that others pray for him, he seems to be praying, as in the case of those who give alms to the poor who pray for them: "Store up almsgiving in the heart of the poor: and it shall obtain help for you against all evil" (Si 29:12).
1 Thessalonians 1:3
Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;
First, he mentions faith because it is an essential condition for obtaining the things to be hoped for, a means of revelation not based on appearances: “For whoever would draw near to God must believe that he exists and that he rewards those who seek him” (Heb. 11:6). This, however, is not sufficient unless the person practices good works and makes an effort; so Paul says, your work of faith and labor. “Faith apart from works is dead” (Jas. 2:26). The person who gives up while laboring for Christ is worth nothing: “They believe for a while and in time of temptation fall away” (Lk. 8:13).
1 Thessalonians 1:4
Knowing, brethren beloved, your election of God.
So Paul says, brothers, beloved by God, not only generally, insofar as God gives existence to all of nature, but specifically, insofar as you are each called to an eternal reward: “Yet I have loved Jacob” (Mal. 1:3). “All those consecrated to him were in his hand” (Deut. 33:3).
of your election, as if implying: I am certain that you are among the elect, although you did not merit this election; rather you are freely chosen by God. And I know this because God granted me abundant evidence of this in preaching, that is, that those to whom I preach are chosen by God, for God gives them the grace to listen profitably to the word preached to them; or else, God gives me the grace to preach rewardingly to them.
of your election, as if implying: I am certain that you are among the elect, although you did not merit this election; rather you are freely chosen by God. And I know this because God granted me abundant evidence of this in preaching, that is, that those to whom I preach are chosen by God, for God gives them the grace to listen profitably to the word preached to them; or else, God gives me the grace to preach rewardingly to them.
1 Thessalonians 1:5
For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake.
and with a great fullness
Paul adds this so that they would not believe that they received less than the Jews, indicating that the Holy Spirit does not discriminate among persons; but that the preaching was in the same fulness among them as among the Jews: “And they were all filled with the Holy Spirit” (Ac. 2:4).
Paul adds this so that they would not believe that they received less than the Jews, indicating that the Holy Spirit does not discriminate among persons; but that the preaching was in the same fulness among them as among the Jews: “And they were all filled with the Holy Spirit” (Ac. 2:4).
1 Thessalonians 1:6
And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:
but with the joy of the Holy Spirit
For the Holy Spirit is the love of God, and who imbues joy in those who suffer for Christ because they love Him.
For the Holy Spirit is the love of God, and who imbues joy in those who suffer for Christ because they love Him.
1 Thessalonians 1:9
For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;
of the kind of acceptance we had among you
A similar point is made in Prov. (31:31): “Give her of the fruit of her hands, and let her works praise her in the gates.” Those who commend you praise my preaching and your conversion.
A similar point is made in Prov. (31:31): “Give her of the fruit of her hands, and let her works praise her in the gates.” Those who commend you praise my preaching and your conversion.
1 Thessalonians 1:10
And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.
whom he raised up from the dead
The Divine power is the same thing as the operation of the Father and the Son; accordingly these two things are mutually consequent, that Christ was raised up by the Divine power of the Father, and by His own power.
The Divine power is the same thing as the operation of the Father and the Son; accordingly these two things are mutually consequent, that Christ was raised up by the Divine power of the Father, and by His own power.
2 Thessalonians 1:1
Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ:
Paul and Sylvanus and Timothy
He, in writing to these good people, does not mention his title, but supplies only his humble name which is Paul. He also adds the names of two persons who preached to them with him: Silvanus, who is Silas, and Timothy, whom he circumcised, as is mentioned in Acts 16. Paul greets the church, which is the assembly of believers,
in God our Father and the Lord Jesus Christ,
that is, in the faith of the Trinity and of the divinity and humanity of Christ, because our beatitude will consist in knowing them. He mentions only the person of the Father and the incarnate Son, in which two is understood the Holy Spirit who is the bond between the Father and the Son.
He, in writing to these good people, does not mention his title, but supplies only his humble name which is Paul. He also adds the names of two persons who preached to them with him: Silvanus, who is Silas, and Timothy, whom he circumcised, as is mentioned in Acts 16. Paul greets the church, which is the assembly of believers,
in God our Father and the Lord Jesus Christ,
that is, in the faith of the Trinity and of the divinity and humanity of Christ, because our beatitude will consist in knowing them. He mentions only the person of the Father and the incarnate Son, in which two is understood the Holy Spirit who is the bond between the Father and the Son.
2 Thessalonians 1:2
Grace unto you, and peace, from God our Father and the Lord Jesus Christ.
The blessings he asks are grace, which is the source of all good things: “But by the grace of God I am what I am” (I Cor. 15: 10); and peace, which is our end: for there is peace when desire is totally at rest.
2 Thessalonians 1:3
We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth;
'we ought to give thanks,'
Paul mentions things that ought to be present in thanksgiving. First, thanksgiving should be directed to God:
we give thanks always to God.
“He bestows favor and honor” (Ps. 84:11). “Every good endowment and every perfect gift is from above, coming down from the Father of lights” (Jas. 1: 17). Thanksgiving should be unceasing; so Paul says, always.
Paul mentions things that ought to be present in thanksgiving. First, thanksgiving should be directed to God:
we give thanks always to God.
“He bestows favor and honor” (Ps. 84:11). “Every good endowment and every perfect gift is from above, coming down from the Father of lights” (Jas. 1: 17). Thanksgiving should be unceasing; so Paul says, always.
2 Thessalonians 2:7
For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.
all the wicked who have gone before are signs of the Antichrist.
2 Thessalonians 2:9
Even him, whose coming is after the working of Satan with all power and signs and lying wonders,
To quote the words of Augustine (De Civ. Dei xx, 19), "it is a matter of debate whether they are called signs and lying wonders, because he will deceive the senses of mortals by imaginary visions, in that he will seem to do what he does not, or because, though they be real wonders, they will seduce into falsehood them that believe." They are said to be real, because the things themselves will be real, just as Pharaoh's magicians made real frogs and real serpents; but they will not be real miracles, because they will be done by the power of natural causes, as stated in the; whereas the working of miracles which is ascribed to a gratuitous grace, is done by God's power for man's profit.
2 Thessalonians 2:14
Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.
The Apostles, led by the inward instinct of the Holy Spirit, handed down to the churches certain instructions which they did not put in writing, but which have been ordained, in accordance with the observance of the Church as practiced by the faithful as time went on.