Commentary on the First Epistle to the Thessalonians

EXPOSITION OF THE FIRST EPISTLE OF SAINT PAUL THE APOSTLE TO THE THESSALONICIANS BY THEOPHYLACT, ARCHBISHOP OF BULGARIA

CHAPTER ONE

^AVERS. 1. *Paul and Silvanus and Timotheus.* Paul the apostle, writing to the Thessalonians, joins Timotheus to himself. Yet when writing to the Ephesians he does not do so, although Timotheus was known to them. It seems to me that this is because he was about to send him to the Ephesians immediately, and it would have been superfluous to proclaim as the author of the Epistle the one who was soon to follow it. Here, however, the situation is not the same; rather, Timotheus had already returned from Thessalonica, so it is with good reason that he joins him to himself. He places Silvanus before Timotheus, perhaps because Timotheus requested this out of his own humility, imitating his teacher Paul, who counts his disciples as his own equals. Moreover, the apostle here calls himself neither "apostle" nor "servant," as he is accustomed to do, because they were newly instructed and had not yet gained sufficient experience of him. It was not necessary, therefore, to mention his rank.

*To the Church of the Thessalonians.* Even if the Thessalonians were few, and had not yet been firmly established, he still calls them a "Church," encouraging them by the name itself, since the name "Church" generally signifies a multitude.

*In God the Father and the Lord Jesus Christ.* ^B Since both Greek and Jewish Churches existed, by distinguishing this one from those...

he says: *In God the Father.* It is a great dignity to be in God. For if anyone is a slave to sin, he is not in God. Note the word "in" applied to the Father and the Son. ^A

*Grace to you and peace.* He wishes for them that they may make progress in divine gifts, but nevertheless that they may have peace, not becoming puffed up against one another.

*We give thanks to God always for you all.* Immediately after the commendation, he begins the preface. For by giving thanks to God on their behalf, he indicates that they have achieved such things as cause God to be glorified. At the same time, he teaches them to be humble, as if God were working all things. ^B

*Making mention of you in our prayers.* The giving of thanks to God is on account of their virtues, but that he mentions them in his prayers is a sign of his love for them.

*Without ceasing remembering you.* Not only, he says, do I remember you in my prayers, but also at other times always. And this is a sign of his intense love.

*Of your work of faith.* That is, of your steadfastness. For this is the work of faith: to stand firmly, not to boast of one's faith in words alone. ^C

*And labor of love.* What kind of labor is it to love? If one loves simply, it is no labor at all; but if one loves genuinely, it is a great labor. For when anyone endures all things for the sake of the one beloved, how would it not be a labor? And so the Thessalonians suffered much on account of their love for Paul, as you shall learn from the book of Acts.

*And patience of hope in our Lord Jesus Christ.* You have endured, he says, many and long temptations; and you have endured, being strengthened by hope. ^D For they believed with certainty in the rewards laid up for them; and because God allowed them to be tempted from the beginning, so that no one might say that the preaching of the Gospel rested simply upon flattery, and that it might be shown that it was not human persuasion, but the power of God that was persuading their souls.

*Before God and our Father.* You may understand this in two ways: either, "making mention before God and our Father," or, "your work of faith, which is before God." For do not think that you labor without reward, but all things are before God, and so He shall render the wages.

*Knowing, brethren beloved, your election of God.* We remember, he says, you, because we know that you have been chosen by God; for you were chosen for faith above many others. And from where is this clear, O Paul? Listen, he says, to what follows:

*For our Gospel was not to you*

in word only. ^A From this, he says, it is clear that you are the elect, from the fact that God glorified the preaching among you. For we did not preach merely in this way, but signs also took place, God being altogether desirous that you should believe, as people who were elect and predestined unto Him. *But also in power.* That is to say, in signs, which were performed both for the benefit of the grateful and for the punishment of the ungrateful. *And in the Holy Spirit.* Either because it was in spiritual wisdom, not in external [wisdom], or because the Holy Spirit was given to those who believed. *And in much certainty.* This is, in hardships and afflictions. Just as the signs and the largesse of the Holy Spirit were done for the certainty of those who believed, so too are the afflictions suffered for the sake of the Gospel a great confirmation of it. ^B *As you know what manner of men we were among you for your sake.* You, he says, are witnesses of how we conducted ourselves among you, and that we preached with much zeal; but this too was for your sake. Since you were elect, for this reason we exerted ourselves in everything for your sake; for what would one not suffer for those beloved by God? Here, however, he also touches upon his own achievements, although covertly. For he wishes first to praise them. *And you became imitators of us and of the Lord.* He strengthens them both by praising them and by reminding them that they themselves were not left behind ^C by Him in dangers. And wonderful! What an encomium, that they immediately became imitators of their teacher, and not only of him, but also of the Lord! But how did they become imitators of the Lord? Because He Himself, having suffered many things, rejoiced; for He approached this voluntarily, so much so that He even said to the Father: *Glorify Me.* ^D *Having received the word in much affliction, with joy of the Holy Spirit.* You did not receive the word simply with affliction, but with much [affliction], that is, with dangers. And you will learn this from the Acts of the Apostles. Yet you received this affliction, or rather dangers, with joy. Explaining, however, how it is possible and feasible for anyone to rejoice in affliction, he said: *with joy of the Holy Spirit.* For the Spirit did not permit you to grieve, but the grief was in corporal matters; but the joy was given by the Spirit. For just as in the flame the children were sprinkled with dew by the Spirit—which hissed—in this same way, the Spirit also made you joyful in dangers, showing you beforehand the future retribution. Note well, however, that someone then becomes an imitator of the Lord when he endures dangers with the joy of the Holy Spirit. *Vers. 7. So that you became an example to all who believe in Macedonia and Achaia.* Even though at the last

Paul came to them, he says, you shone forth in such a way that you became teachers of those who came before you. And this too is an imitation of Paul; for even he himself, coming later, surpassed everyone. Observe, however, he did not say, "You became models so that others might believe," but, "To those who had already believed you became models," of how one ought to believe—that is, with fervor and readiness for dangers. By Achaia, he means Greece.

*Vers. 8. For from you the word of the Lord has sounded forth.* That is, the report concerning your virtue has made the preaching known to all, and you have been shown to be instructors of all. The word, "sounded forth," is used as if of a trumpet, which sounds clearly and its sound reaches far.

*Not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth.* By your example, he says, you filled Macedonia and Greece with the word and the doctrine; but through the wonder of your deeds, you filled every place, since in such a short space of time you showed such great faith. ^B As if speaking of something living, he said, "It has gone forth."

*So that we need not speak anything.* So vehement and efficacious is the report of your faith, that people do not even wait for us to say anything about you; but as often as we attempt to speak, in order that we might cast them into the same zeal, they anticipate us, proclaiming to us your good deeds.

*Vers. 9. For they themselves report about us, what manner of entry we had to you.* That is, that our coming to you was full of myriad deaths, yet you were not offended in us. Moreover, you, encountering dangers for our sake, were not turned away from us, but so clung to us, as if you had received myriad blessings from us. And this was his second entry. For having departed to Beroea, he was persecuted; and coming from thence, he was so received that they would even lay down their souls for him.

And how you turned to God from idols, to serve the living and true God. This means that [you did it] easily and with great vehemence and utmost zeal. ^C Here, however, he introduced an exhortation, less burdensome, reminding them skillfully from what things to what they have passed, so that they might also live worthily of them.

*Vers. 10. And to wait for his Son from heaven (whom he raised from the dead), Jesus, who rescues us from the wrath that is coming.* And this is also of the same method. For he teaches, under the guise of narrative, to wait for the Son of God. For this is the greatest consolation to the afflicted: that He who suffered was raised, and is in heaven, and that He will come, and will rescue us who are afflicted from the wrath that is coming—that is to say, from the punishment ^D

...as for those who afflict us, He will not spare. Since, however, the dangers are already at hand, while the good things are in hope, he bears high witness to their faith, inasmuch as they expect and firmly hope for the things to come. ^A

CHAPTER II

VERS. 1. *For yourselves know, brethren, our entrance unto you, that it hath not been found in vain.* Your own affairs, he says, are great; yet we did not use human reasoning, nor was our entrance in vain—that is, without dangers and without trials, having nothing of firmness. For, as has been said often, it is dangers that consolidate faith; without these, it would have been vain and empty.

VERS. 2. *But having suffered before, and been shamefully treated, as ye know, at Philippi, we waxed bold in our God to speak unto you the Gospel of God in much conflict.* Having escaped, he says, the dangers at Philippi, we fell ^B again into other dangers. See, however, how he refers everything back to God again: *We waxed bold*, he says, *in our God*, that is, being strengthened by Him.

VERS. 3. *For our exhortation was not of error.* This is to say, our doctrine was not of imposture. For impostors are not accustomed to cast themselves into dangers, but rather into delights; I, however, cast myself into dangers. From this, therefore, it is manifest that my doctrine does not err, and that I did not choose to be subject to dangers for the sake of human affairs, but for the sake of divine and stable goods. ^C

*Nor of uncleanness.* This is to say, I do not teach anything unclean, such as the teachings of magicians and enchanters.

*Nor in guile.* Not in innovation or sedition, as did the followers of Theudas.

VERS. 4. *But even as we have been approved of God to be entrusted with the Gospel, so we speak.* God, he says, approved us and chose us to be entrusted with the Gospel; and He would not have chosen us, had He not known us to be worthy. Such, therefore, we remain approved, such as we were chosen by Him to be for such a proclamation.

*Not as pleasing men, but God, which proveth our hearts.* That is, we do not perform all these things so that we may please you, but we desire to please God, who examines hidden things (for this is what "proves" signifies here), or because He accepts hearts and crowns them. No one, however, who is guileful, ^D and an impostor, and unclean, can be able to please Him.

VERS. 5. *For neither at any time were we found in words of flattery, as ye know.* Since he praised them in the foregoing, lest he make the praise suspect, he says that he never at any other time flattered them (which is the way of deceivers), and therefore he does not do so now.

*Nor in a cloak of covetousness: God is witness.* Nor did we preach to you for the love of money. That which therefore...

^A you do not know, God knows.

*Neither seeking glory from men, neither from you, nor from others.* He did not say, "We were dishonored," nor, "We were not deemed worthy of honor," so that he might not seem to be reproaching them; but rather, "We did not seek honor," even though the preaching itself demands it. For if we deem the king’s ambassadors worthy of great honor, much more so the ambassadors of God. How, then, would we do anything for the sake of glory, we who—as teachers—do not desire to be honored by you or by others?

*When we might have been burdensome as the apostles of Christ.* Either in honor, and glory, and weight, or by being able to receive and be fed, and to be burdensome to you. For our dignity indeed demands this, that we receive from you. ^B *But we became gentle in the midst of you.* "Gentle," that is, meek, without burden. Or also, "Infants in the midst of you," that is, innocent, free from empty glory. For an infant thinks nothing of such things. Likewise, "In the midst of you" has this meaning: I have become as one of you, not having taken a superior station.

*As if a nurse would cherish her own children.* He shows his brotherly affection. Does the nurse flatter? Does she ask for money from the small children? Thus a teacher ought to be mild, kissing even those who act insolently toward him, just as a nurse does to children, even if they strike her.

*So being affectionately desirous of you, we were well-pleased to impart to you, not only the Gospel of God, but also our own souls.* "Being affectionately desirous of you," that is, bound to you, and holding fast to you; from *homou* (together) and *eiro* (to join), meaning to enmesh. But some have read it as *imeiromenoi*, meaning "desiring," but this is not correct. He says, therefore, not only did we take nothing from you, but if it were possible, we were well-pleased—that is, we strongly desired—to pour out our souls for you as well. ^C For to give the Gospel is more honorable; but to give one's soul is more difficult, and a sign of a more frantic love, which is what he himself adds.

*Because you have become beloved to us.* So that he might not seem to say all these things as one who is weary on their behalf, and as one who ought to be honored by them for this reason, he says that he does these things for no other reason than love. For I seek no recompense, but do it for the sake of the good itself.

*For you remember, brothers, our labor and toil: working night and day, so that we might not burden any of you, we preached to you the Gospel of God.* He did not say, "Remember the benefits which you received from me," but "of our labor." And not simply so, but "and of our toil," that is, labor with great

^A diligence, and not only by day, but also by night. Oh, what promptitude, and what supreme diligence is this, not to offend anyone! He hints, moreover, that the Thessalonians were poor, by saying, "that we might not burden any of you."

"You are witnesses, and God." God indeed possessed authority and credibility; but because it was not clear to men whether God testified to this matter, he calls to witness also those to whom he speaks.

"How piously." Fulfilling all things that were necessary; for this is what "piously" signifies, that is, with fear and reverence toward God.

"And justly." That is, exacting money from no one.

"And unblameably." Without offense and scandal.

"We were among you who have believed." Since by the infidels he was called impious, a deceiver, a chatterer, and one who had nothing sound in him.

Vers. 11. "As you know." He again calls them as witnesses: which is an argument that he says nothing ^B arrogantly.

"As each one of you" (as a father his children) "exhorting you and comforting you." Papae! What kind of business was this, that he would leave no one without consolation, but would accommodate words to each individual! And he exhorts them that they may endure bravely. Therefore, he did not seek glory. Above, indeed, he compared himself to a nurse, but now to a father, indicating his love, and oversight, and his humility, void of all pride. For what father is puffed up against his children?

Vers. 12. "And testifying, that you might walk worthily of God who calls you to his own kingdom and glory." To testify or to adjure is already a matter of more severe doctrine. Therefore, he did not flatter. But after he had said, "as a father," then he added, "Testifying." For not vehemently, he says, but as fathers, "that you might walk worthily of God" (who has called you to his kingdom and glory). Observe, moreover, how under the guise of a narrative he teaches and comforts us. For if God calls us to a kingdom, all things must be endured.

Vers. 13. "For this reason we also thank God without ceasing, because when you received the word of hearing from us of God, you received it not as the word of men, but (as it is truly) the word of God." In this place he also commends them. For he says, we do not indeed do all things unblameably, while you have shown something unworthy of my teaching. For you were not disposed as if you were hearing men, but as if God himself were exhorting you, so did you attend in your mind. By "the word of hearing of God," he means the preaching, as ^D

^A a thing to be believed because it is heard. For how shall they believe, if they do not hear?

"Who also worketh in you who believe." Whence is it manifest that you received it as the word of God? It is at work, he says, in you; that is, it is demonstrated by your very works. For if you had not received it so, you would not have endured such great temptations so bravely. ^B For just as he proves that he is neither a flatterer nor an impostor by the dangers he has undergone, so he indicates their faith by their endurance of afflictions.

"For you, brethren, became imitators of the churches of God which are in Judea in Christ Jesus." Lest anyone should understand the synagogues of the Jews by "the churches which are in Judea," for this reason he added, "in Christ Jesus," that he might signify the churches of the faithful.

"That you also suffered the same things from your own countrymen, just as they did from the Jews." Great is the consolation here. If the Jews, ^C being zealous for the law of their fathers, once they had believed, endured such things, how much more do you owe it to do so? Moreover, it is no small proof that the word of the Gospel is true, that the Jews suffer such things for the sake of that which they previously persecuted.

"Who also killed the Lord Jesus." And what wonder is it if they oppressed their own countrymen, since they even killed the Lord? ^D Observe also what a great consolation it is to become a partaker of Christ's afflictions. Therefore, Paul always introduces this in times of temptation.

"And their own prophets." But someone will say that they did not know the Lord, nor recognize him. What then? Did they not know their own prophets, whose books they even carry around? How then did they kill these as well? So it is clear that they do nothing out of zeal for the truth, but rather are raging against the truth.

"And they persecuted us." The apostles, your teachers. You who are disciples, therefore, must look at these examples and endure these things with a patient mind.

"And they do not please God." For how ^D can they please him, whose Son they killed, and having already previously killed the prophets?

"And they are contrary to all men, forbidding us to speak to the nations, that they may be saved." For if salvation must be preached to the whole inhabited world, and these people forbid it, they are therefore enemies of the whole world. For it is an immense envy to hinder the common salvation.

"To fill up their sins always." These things, he says, they did long ago with the prophets, and later with Christ, and afterward in our case, so as to show that they sin most perfectly, and arrive at the full and highest measure of malice.

^A *Pervenit autem ira in ipsos ad finem*. That is to say, there is no longer, as before, a return from captivity and the recovery of their own land, but the wrath of God has reached them until the end; that is, it will remain upon them until the end. And by saying "The wrath," with the article, he shows that this wrath is owed to them, having been predestined and foretold by the prophets. And since he had comforted the Thessalonians by showing that they had many companions in their temptations, he now gives them further courage by showing that those who oppress them will also pay the penalty.

VERS. 17. *Nos vero, fratres, orbati vobis ad horæ tempus.* He speaks here of love. Surely, indeed, above he said, "As a father his children," and "As a nurse": but here, "Orbati"—which is the term for children searching for their parents—so that from this we may learn ^B how much he longed for them. But he also hints at the sorrow in which he was placed because of his separation from them. And there is no reason, he says, to say that we have waited a long time, but that it was a brief and altogether modest time, so as to be reckoned as the space of scarcely one hour.

*Aspectu, non corde.* Not even in heart, he says, are we separated, but in appearance. Yet, even if we always carry you about in our hearts, we are saddened, because it is not permitted us to enjoy your presence corporally. And observe this too, that those who love vehemently also require mutual presence and sight, and that by this, love is further inflamed.

*Abundantius laboravimus faciem vestram videre cum multo desiderio.* More abundantly ^C than was probable for those who had been left behind for an hour. Observe, however, his love: For I desire to come for no other reason, he says, than that I may see your face.

VERS. 18. *Quapropter voluimus venire ad vos, ego quidem Paulus semel atque iterum, et impedivit nos Satanas.* What do you say? Does Satan hinder? Yes; for it was not the work of God. In the Epistle to the Romans, he says that God hindered him; and Luke also says that the Spirit hindered them; and in the Epistle to the Corinthians, he speaks of the Spirit's work. But here, only of Satan, who brings in grievous and unexpected ^D temptations, by divine permission, of course. Observe here how he takes pleasure in his love, implying that he loved them most of all, by what he says: *Ego quidem Paulus*—that is, the other men who were with me were indeed eager to come, but I even made the attempt.

VERS. 19. *Quæ enim spes nostra, aut gaudium, aut corona gloriæ?* Are not these the words of mothers whose hearts are highly inflamed with mercy and love, addressing their little children? And it was not enough to say "Crown," in order to show his love, but he added

^A of “glorying.” For I hope, he says, that I shall obtain greater boldness before Christ on your account, and I rejoice for this very reason: that you are a crown to me, and a crown of glorying—that is, of splendid glory—and you are so now, and shall be hereafter. Are not you also before our Lord Jesus Christ at His coming? What then? Are the Thessalonians your hope, blessed Paul? Not they alone; therefore he added, “And you,” showing that there were others also. For you are our glory and joy. For how great a glory it is to bring such a Church to Christ, and one so approved!

CAPUT III

VERS. 1. *Wherefore when we could no longer forbear, we thought it good to be left at Athens alone.* That is, we chose and determined.

VERS. 2. *And sent Timotheus, our brother, and minister of God, and our fellow labourer in the gospel of Christ.* Such was the care of this holy man for his disciples, that if at any time he himself was prevented by certain necessary circumstances, he would nonetheless send others to visit the disciples; this he did then by sending Timothy. He utters such praises concerning him, not so much exalting him as honoring them, since for their sake he had withdrawn so necessary a fellow labourer of the Gospel from the work of the ministry for so long a time.

^C *To establish you, and to comfort you concerning your faith.* For since they were being shaken at the testing of their teacher, they were in need of support and encouragement, so that they might not fall from the faith. For the temptations of a teacher are no slight disturbance to the disciples, just as the wounding of a general is to soldiers.

VERS. 3. *That no man should be moved by these afflictions.* He explains now what benefit the strengthening from Timothy would bring to them, and he says that “that no man should be moved,” that is, be troubled or slackened in my temptations. For the devil, if he finds an opportunity for temptation, troubles those who are not firmly established with the suggestion of a more relaxed life, so that they might recoil from things that cause sorrow. Some, however, say that it was placed for “being troubled,” as a metaphor taken from dogs, which wag their tails when they fawn.

*For yourselves know that we are appointed thereunto.* Let us hear here that Christians are appointed to be afflicted; for these things were not said of the apostles only. Since, therefore, we are appointed to this, what is the novelty if we are afflicted? So that we ought to remain untroubled not only at past temptations, but also at those that are future; for this is more proper to us.

VERS. 4. *For verily, when we were with you, we told you before that we should suffer tribulation; even as it came to pass.*

^A And you know it. It is a great consolation to disciples for the teacher to foretell tribulations to them. For then they were not troubled as if by things unexpected. For this reason Christ also said to the apostles: *I have told you before it come to pass, that when it is come to pass, ye might believe.* And Paul did not only say this to them, but he foretold many other things also, and it happened. Wherefore I also, *no longer enduring it, sent.* If you foretold to them, O Paul, that they would be afflicted, and that they ought not to be troubled at the affliction, why do you send again? For it appears that you do not altogether trust them. Out of great love, he says, I do this. For those who love have suspicions even regarding safe matters. And at the same time, the temptations were many, and the magnitude of the evils terrified me. Therefore he did not say: "Because I despaired of you, I sent," but: *No longer enduring*, which was a matter of friendship.

*To know your faith.* Here some ask: why would the one who ascended even to the third heaven, ^B who had heard unspeakable words, not know the state of the Thessalonians' affairs, but sends Timothy *to know their faith*? It is possible, then, to say that the saints did not know everything, both those before Christ and those after Christ. For Elisha did not know what was happening with the Shunammite woman. And Elijah thought he was left alone, even though there were seven thousand others. And Samuel, before these, is taught not to look upon the countenance of the first brother of David. Thus also the apostles. And this happened so that neither they themselves should be puffed up, nor should others imagine greater things about them than is fitting; and so that we who come after might not be able to say that they, being more than human, achieved virtue, and for this reason, we should be slothful; but that we might learn that neither did they rely always on divine aid, but that they accomplished noble things ^C by their own labors.

*Lest by any means the tempter have tempted you.* I did not suspect, he says, that you were shaken, but only that you were tempted. Do you see that to be troubled in tribulations is diabolical, and especially when others are scandalized by the fact that some are suffering badly? Just as he did in the case of Job, tempting his wife through things that her husband was suffering. But the devil tempts, not knowing if he will be the victor, which is evident from the case of Job; and yet, such is his shamelessness, he makes the attempt, and if he sees something weak, he waits and remains; but if he sees it is strong, he departs.

*And our labor be in vain.* But if they were turned aside, O Paul, what is that to you? Your labor has a complete reward before God. Yet out of excessive love, he says, I count my labor to have been rendered void.

^A

VERS. 6. *Nuper autem cum venisset Timotheus ad nos a vobis, et annuntiasset fidem et dilectionem vestram.* I expected these things, he says, yet the opposite came to pass. Observe his great joy; he did not say "reported," but "brought good tidings," for he considered the confirmation of their faith so great a benefit. He also rejoiced at their love, because it was a sign of faith.

*Et quod habeatis memoriam nostri semper bonam, desiderantes nos videre, quemadmodum et nos vos.* That is: You remember us with praise and commendation. Listen, O disciples, and learn to make mention of your teachers always with praise; for you shall benefit yourselves, not them. It is a great comfort and joy to the Thessalonians to know that Paul is aware that they love him, for this increases their affection all the more. ^B

VERS. 7. *Ideo consolationem accepimus in vobis, fratres, in omni afflictione et necessitate nostra.* Behold! He offers them thanks because they were not shaken. We do not feel the things that grieve us, he says, but have been comforted—not in one affliction, but in all. For the joy which we have received because of you is equivalent to all our distresses, and compensates for them.

*Per fidem vestram.* You have strengthened me, he says. And yet the opposite was the case, for he, by not yielding to temptations, strengthened them; nevertheless, he transfers the praise onto them. For you, he says, have not allowed me to feel the temptations. ^C

VERS. 8. *Quoniam nunc vivimus, si vos statis in Domino.* He did not say, "We have received comfort," but, "We live," showing that he regarded the scandalizing of them as death, and their progress, constancy, and confirmation in Christ as life.

VERS. 9. *Quam enim gratiarum actionem possumus Deo retribuere pro vobis super omni gaudio quo gaudemus propter vos ante Deum nostrum?* Such, he says, is our joy on your account, that we are not even able to give thanks appropriately to God for you. For we consider your achievement to be a gift of God. For such prudence does not come from human effort or soul. Wherefore, ^D although we owe Him thanks, we do not find a thanksgiving worthy of the occasion.

VERS. 10. *Nocte ac die abundantius orantes, ut videamus faciem vestram.* Observe the excess: he prayed more than abundantly to see them; just as a husbandman, hearing that the land he has cultivated is teeming with fruits, longs to see it with his own eyes.

*Et compleamus ea quæ desunt fidei vestræ.* And yet, above, he attested that they were standing firm; how, then, does he say: "The things that are lacking in your faith"? They had not received the whole of the doctrine, but perhaps there were lacking to them some things concerning the resurrection, and other such matters. Furthermore, there were many false teachers, and for this reason he said:

^A *that which was lacking.* Where he feared for their faith itself, he said, "I have sent to strengthen you"; but here, he says "to perfect," which relates more to instruction than to confirmation. For we say that is perfected to which something small is lacking.

VERS. 11. *Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you.* He shows that he was also praying by himself that he might see them, and he indeed inserts this prayer into the Epistle; but at the same time he also defends himself, so that he might not be thought to be abandoning them out of sloth, as if he were saying: May God himself cut away the temptations which everywhere draw us away on all sides, that we may come to you by a straight path.

VERS. 12. *And the Lord make you to increase and abound in charity one toward another, and toward all.* Do you see the madness of charity which cannot be restrained? For he prays that they may both excel and abound in love; and not only toward one another, but toward all. For this is the property of divine charity, to embrace everyone. For if you love this one, but not that one, that is human friendship. *As we also do toward you.* What is ours, he says, is already present; but what is yours, we ask to be done in the future: for you have us as a measure and example of love.

^B VERS. 13. *To confirm your hearts unblamable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.* He asserts that charity brings gain to them themselves, not to those who are loved. For the Lord, he says, make you to abound in charity, to the confirming of your hearts. But by "the Lord," you should understand the Spirit, as the great Basil has interpreted. For who else will confirm them unblamable before God the Father at the coming of Christ, if not the Spirit entirely? ^C But he did not say, "to confirm you," but, "your hearts." For "out of the heart proceed evil thoughts." And it is possible for someone to perform no evil work, and yet be wicked—namely, by being envious, a deceiver, mindful of injuries, or holding perverse dogmas. A man is therefore truly unblamable only then, when he purifies his heart: then he also possesses holiness. For holiness is properly called temperance, just as impurity is fornication and adultery. But generally, every sin is impurity, and every virtue is holiness. Moreover, he wishes them to be unblamable before God the Father, ^D even now—for that virtue is sincere which is before God, and not before men, since human judgment is fallible—and also at the coming of Christ; for we are judged by Him in the sight of the Father. That, therefore, he says, you may be unblamable, even as all the saints.

EXPOSITION ON THE FIRST EPISTLE TO THE THESSALONIANS — CHAPTER IV

^A Ver. 1. *Furthermore then, brethren, we beseech you and exhort you by the Lord Jesus, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more.* Since, he says, I have spoken to you about what is fitting, hear also about what is necessary to be heard always. For "furthermore" denotes this, that is, always and perpetually. Observe also his humility, how he does not consider himself to have sufficient authority even to exhort, but takes Christ as his associate, saying that Christ exhorts you through me. And "have received" is not of words only, but also of deeds; for he used to teach through works as well. And what do we exhort? "That ye would abound more and more," that is, that you should strive to do something beyond the commandment, and to surpass the orders given. For just as the ground does not bring forth only what has been cast into it, so the soul ought not to stand still at the commandments, but to transcend them.

^B Ver. 2. *For ye know what commandments we gave you by the Lord Jesus.* To command concerns things to be avoided, which, if done, bring punishment, but if not done, earn no praise. There are, however, certain things which ought not to be commanded—that is, not urged with a threat, but left to the will of the hearers, such as giving away one's wealth, or preserving the state of virginity. For "he that is able to receive it, let him receive it," says the Lord. It is likely, therefore, that Paul had commanded them certain things with great fear. Wherefore, he does not express them in words, but only recalls them to memory. And again, he brings Christ into the midst. For the things I have commanded, he says, are not mine, but His; so that He is either hearkened to or set at naught.

^C Ver. 3. *For this is the will of God, even your sanctification.* That is, temperance. Everywhere, however, he gives commandments concerning this; for he writes to Timothy, and to the Corinthians, and to the Hebrews. For impurity is a tyrannical evil, and requires many and constant remedies. *That ye should abstain from all fornication.* For there are many and complex species of this, which he did not even endure to name, but said simply, "from all."

^D Ver. 4. *That every one of you should know how to possess his vessel in sanctification and honour.* He calls the body a "vessel." When, therefore, we are temperate and it is pure in sanctification, we possess it ourselves; but when it is impure, sin possesses it. For that which it commands, it makes it do as a slave. But it is in honour only when it is sober and chaste. Sin, therefore, is an ignominy. Observe also the word "know"; for he shows that temperance is a matter of practice and learning. And where are the Manichæans and Marcionites who introduce [evil] natures?

^A Ver. 5. *Not in the passion of desire.* That is, not in a desire that has passion; for there is also a desire without passion, which is for divine things. Or it is that he calls all things that inflame the desire "passions of desire," such as luxury, wealth, idleness, sloth—each of these could be called a passion of desire. We, therefore, if we wish to be temperate, must admit no affection that inflames concupiscence. *As also the nations that do not know God.* For those who do not know God have no hope of retribution; therefore, they surrender themselves to all pleasure.

Ver. 6. *That he [may] not overreach and defraud his brother in the matter.* Above, he spoke of all other fornication, but now he speaks of adultery, which he deservedly calls both *circumvention* and *transgression*. For God assigned a wife to each man and has set boundaries to nature, I mean the union with that one wife. Thus, there is "circumvention" in the matter, that is, in the union, especially when it is done against a brother. ^B

*Because the Lord is the avenger of all these [things], as we have also told you before and testified.* Do not think, he says, that I say these things only concerning one's brothers; for it is not permitted to have the wives of others, nor those who are simply without husbands, nor public prostitutes. For the Lord avenges all these things; and we do not do these things with impunity, but we pay countless penalties for the pleasure we now derive from them. Observe, however, that first he exhorted, then he put them to shame, saying, *As the nations*; then, from [the use of] reason, he showed the absurdity, calling the deed *circumvention*; and afterward, he also terrifies ^C them. He recalls to their memory that they had often heard these things from him.

Vers. 7, 8. *For God has not called us to impurity, but in sanctification. Therefore he who rejects [this], does not reject man, but God, who has given His Holy Spirit into us.* Since he had said that you wrong your brother, and had added that God avenges this, he now expands on this, showing that even if an unbeliever suffers this, he who committed [the deed] will pay the penalty. For God does not avenge him when He punishes you, but Himself. For He Himself called you to purity, and you have wronged Him through impurity—the One who gave you the Holy Spirit. Therefore, whether you corrupt ^D your female slave who is joined to a husband, or a queen, the crime is equal: for the one who is wronged is one and the same, God. And if you commit fornication, He Himself avenges, whose Spirit you have defiled. And in another way: God, seeing that we despise Him more in such things than [we do] men, is His own avenger. For we strive to flee the eyes of men, so as not to be seen by them, yet we despise Him while He is looking upon us.

Ver. 9. *But concerning brotherly love, we have no need to write to you.* He does not speak yet of the love toward all.

but of the love that is toward the brethren. ^A By this preterition he makes an exhortation, accomplishing two things: first, that the matter is so necessary that it does not even stand in need of a teacher, for things that are exceedingly great are manifest to all. The second, however, more puts them to shame, stirring them up so that they might not be found to be lower than the opinion which he has conceived of them, thinking that they had already perfected the things of charity. *For you yourselves are taught of God to love one another.* Observe with what praise he says these things; for He makes God himself the teacher of this virtue for them, which the prophet also said: "They shall all be taught of God." ^B *For indeed you do it to all the brethren who are in all Macedonia.* He does not say simply that "you are taught of God," but, "I know from the things which you do." And he makes mention of Macedonia, since Thessalonica is the metropolis of Macedonia.

Vers. 11. *But we beseech you, brethren, to abound more, and to aspire to be quiet, and to do your own business, and to work with your own hands, as we commanded you.*

Vers. 12. *That you may walk honestly toward those who are outside, and that you may lack nothing.*

Vers. 13. *But we do not want you to be ignorant, brethren, concerning those who have fallen asleep.*

which are unknown ^A trouble us, but when known they dispel sadness, for this reason he says, "I would not have you ignorant." He did not say "of the dead," but "of those who have fallen asleep," showing even by the word itself that there is a resurrection.

"That you may not grieve, as others do who have no hope." The hope of what? Of the resurrection. For those who do not have the hope of the resurrection, these are the ones who ought to mourn. Let us listen, therefore, and let us shudder. What then? Is it for this reason that you do not wish them to be ignorant, that they may not grieve? Do you not say, "that they may not be punished," but rather, "that they may not grieve?" Yes, he says, because this grief brings on the punishment.

VERS. 14. "For if we believe that Jesus died and rose again, even so will God bring with him those who have fallen asleep through Jesus." Just as, he says, He raised the Lord—who suffered and died bodily—so too will He raise us. But observe how, concerning the Lord, because His resurrection has already taken place, he confidently says, "He died"; but in our case, because our resurrection is still future, he says, "Those who have fallen asleep," indicating that there will be a stirring. ^B For does the one who sleeps, he asks, not expect to rise again? But the phrase, "Those who have fallen asleep through Jesus, He will bring," you may understand in two ways: either, "He will bring through Jesus," that is, the Son will be the mediator of their resurrection for them, and will present them before the face of the Father; or, "those who have fallen asleep through Jesus," that is, the faithful. For having Christ within themselves, they fall asleep "through Jesus." He is speaking here, therefore, about a particular resurrection, that is, the glorious one, that of the faithful, which is with the Lord. For "He will bring with him," that is, with the Lord, He will catch them up in the clouds from every direction; since the Thessalonians knew of the universal one. But he desires this now, to console them by showing that the resurrection of the faithful is honorable and glorious, so that they may not grieve. For all will indeed rise, but not all in glory, only the faithful—that is, those who have works joined with their doctrine. Observe also all the things that follow.

VERS. 15. "For this we declare to you by the word of the Lord." He is about to say something ^C new, and for that reason he secures faith for it by the word of God. For I am not speaking from myself, but what I have learned from Christ I relate. And indeed, this he explicitly heard from the Teacher, just as that other saying: "It is more blessed to give than to receive." The other things he spoke by the Spirit.

"That we who are alive, who are left until the coming of the Lord, shall not precede those who have fallen asleep." This, which he says in the epistle to the Corinthians, "In a moment, in the twinkling of an eye," he says also now. For since it seemed difficult for those who had completely rotted away to rise again, he says that the living will by no means anticipate them; but just as it is easy for God ^D

to lead to Christ, just as the others, corrupt. ^A Furthermore, when he says, "We who live," he does not speak of himself (for he was not going to live until the resurrection), but he understands the faithful; for this reason he added: "who are left unto the coming of the Lord." For in his own person he indicates all those who will be found living at that time. But the blessed Methodius understands "the living" as souls, teaching by this that souls shall not precede bodies. For bodies are raised first, so that the souls may enjoy them—which he also calls "left behind," inasmuch as they are immortal. ^B VERS. 16. "For the Lord himself shall descend from heaven with a command, with the voice of the archangel, and with the trumpet of God." Do not hesitate, he says, in what I say: for the Lord himself shall command this. But how shall he command? "In the voice of the archangel," who presides over the other angels and cries out: "Make yourselves ready, all of you; for the judge is at hand." There will be many trumpets, but the Judge will descend at the last one. For just as the Father had both trumpets and ministering angels on Mount Sinai, so too will the Son, as King or Emperor, have the same. Or, the command of God will cause the earth to yield up the bodies, transformed into incorruptibility; but the voice of the archangel, with the angels ministering, will cause those scattered in various places everywhere to be gathered into one. "And the dead in Christ shall rise first." The dead in Christ, that is, the faithful. For since they are to be lifted up into the clouds, they shall rise first; but the others, last, inasmuch as they are neither to be caught up nor to occur. ^C VERS. 17. "Then we who live, who are left, shall be caught up together with them in the clouds to meet the Lord in the air, and so shall we ever be with the Lord." Even if the dead are raised first, nevertheless we who are living shall likewise be caught up—the worthy, that is—in the clouds, just as a cloud also received the Lord. And for what reason, if He is to descend, does He catch up the faithful? For the sake of honor. For just as when a king enters a city, the more honorable meet him, while the condemned wait inside for the judge, so too will it happen then: sinners will remain below, even if they should be Christians; but the righteous are caught up, and in this way they enjoy the sum of good things, namely, that they shall ever be with Christ. ^D VERS. 18. "Therefore, comfort one another with these words." So that you may not be troubled like the rest who do not hope for a resurrection.

CHAPTER V

^A Him. But Paul perhaps learned even this from the unspeakable words.

VERS. 2. *For you yourselves know exactly that the day of the Lord comes like a thief in the night.* By the "day of the Lord," you should understand both the common consummation of all things and the particular end of each person; for this, too, comes upon each individual uncertainly. For this is advantageous for us in many ways: first, because if a man knew his last day, he would strive to commit every sin on the other days, and then be baptized right at the end. Second, because many, if they knew they were likely to die on the morrow, would afflict their enemies with countless evils, as if having despaired of themselves, and wishing to be satiated with the blood of their enemies; but this does not happen now, as the fear of death and the love of life restrain them. Moreover, those who are fond of life would perish from excessive sorrow if they had knowledge of the time of their death. To these things, the righteous would not have as great a reward when exposed to dangers; for it might have been thought that, since they knew they would not die now, but perhaps after so many years, they therefore spared not themselves. But now, since it is uncertain whether they will survive the dangers, yet they ^B spare not themselves, their virtue is manifest. Just as the three youths are for this reason all the more admirable, because, while not knowing exactly whether they would escape the fire, they nevertheless did not bow down. Therefore, our death is like a thief in the night. You know this, therefore, O Thessalonians, from those things which the Lord said: *You do not know at what hour the thief comes.*

VERS. 3. *For when they say, Peace and security, then sudden destruction comes upon them, like labor pains upon a pregnant woman; and they shall not escape.* Since those who were harassing them were enjoying prosperity, he now consoles the faithful, saying: Do not think that they will escape punishment; for destruction shall come upon them, both sudden and unexpected and truly grievous, and bringing many bitter things, just like labor pains upon a pregnant woman. But how, if Elijah is to come, and the Antichrist, does Paul now say that destruction is to come upon them suddenly? Because the Antichrist and Elijah are indeed a sign of the consummation, but not of the advent of Christ; for that will be sudden and uncertain. But observe here the example of labor pains. For even here the woman knows that she will bring forth, but when, she knows not. For not a few have ^C brought forth after the seventh month, and on the road, foreknowing nothing. And just as those women, while playing and laughing, are suddenly struck by unspeakable labor pains, so also the souls of those who are today flowing with delights, when that day arrives, shall in no way escape.

VERS. 4. *But you, brethren, are not in darkness, so that that day should overtake you like a thief.* That is, you do not possess a dark and impure life. What then? Do you not ^D

^A know that death was about to come upon them also at an uncertain time, even if they were not impure? It will indeed come at an uncertain time, but it will bring no sorrow upon them. For as to those who are keeping watch and dwelling in the light, even if some thief should enter, he will be able to do no harm, nor will he be able to ravage them; but the thief departs after having stripped and laid bare those who are in darkness and asleep.

VERS. 5. *For you are all sons of light and sons of day.* Just as there are "sons of Gehenna" who do things worthy of Gehenna, and "sons of disobedience" who are disobedient; so there are sons of light and day, who perform the things of light. We are not of the night, nor of darkness. That is, of sin.

VERS. 6. *Therefore let us not sleep, as do others, but let us watch and be sober.* That is, let us not be negligent in good works. The tension of watching is to be sober. For it is possible for one to be watching, yet not be sober; as if he were to say: Let us perform good deeds soberly and attentively.

VERS. 7. *For those who sleep, sleep at night, and those who are drunk, are drunk at night; but let us who are of the day be sober.* He calls those who sleep in malice "sleepers," as being inactive toward virtue and imagining everything as if in a dream. For such are the things of the present life, differing in nothing from dreams. Furthermore, he speaks of drunkenness, not that which is from wine alone, but that which arises from all the passions and disturbances of the soul, in that it departs from what is natural and darkens the governing part of the reason. You, therefore, ought not to be such. For you are not sons of night and darkness, but of day, through baptism and the acceptance of the commandments of God. ^B

VERS. 8. *Putting on the breastplate of faith and love.* It is not enough to watch and be sober, but one must also be armed. For if someone is watching and sober, but does not have weapons, the robbers easily overcome him. By speaking of the "breastplate of faith and love," he alluded to dogmas and a good life; this is what it truly means to be sober. One must not simply possess these things, but possess them as a breastplate. For nothing easily cuts through this, but it is like a wall for the chest, and no fiery darts of Satan will touch us.

And a helmet, the hope of salvation. Just as a helmet protects and preserves the most vital member in us, namely the head, by covering it; so also hope preserves the mind, and becomes a salvation for it, allowing nothing from the outside to fall upon it. ^C Observe therefore what he said elsewhere: Faith, hope, love, these three things; and now he bids us acquire them.

VERS. 9, 10. *For God has not appointed us for wrath, but to obtain salvation through our Lord ^D

^A Jesus Christ, who died for us, that whether we wake or sleep, we should live together with him.* For this reason, he says, these arms must be acquired, because God did not "appoint" us—that is, he did not destine us—to experience his wrath, but to acquire us for himself and save us, having given his Son to death on our behalf. We ought, therefore, to hope for good and great things in dangers. For if we believed that he did not spare his own Son for our sake, let us hope that he will rescue us from these dangers even more; and let us look at the model, and love both him and those related to him. For this reason, he says, Christ died, so that whether we "wake"—that is, live—or "sleep"—that is, die—we might live with him. For he says "sleep" above in one sense, and here he says it in another. What he says, then, is this: Do not fear bodily dangers and deaths; for even if we die, we shall live. Indeed, he who so loved us that he died for our sake, he lives.

VERS. 11. *Therefore comfort yourselves together, and edify one another, even as also ye do.* Do you see? What then, do you offer a pretense, saying, "I am not a teacher"? Edify, he says, one another, since teachers are not sufficient for the instruction of everyone.

VERS. 12. *And we beseech you, brethren, to know them which labour among you.* Since he said, "Edify one another," lest they should think that he brought them to the dignity of a teacher and they become puffed up against them, he says, "Although I permitted you to build one another up, nevertheless I exhort you to treat them with honor; for ^B teachers are forced to endure many difficult things, which honor will render at least in some part lighter for them."

*And are over you in the Lord, and admonish you.* For if you hold your leaders in human affairs in high regard, how much more ought you to acknowledge that you owe grace and honor to those who lead you in divine affairs? For the phrase, "In the Lord," means this: he does not preside over you in worldly matters, but in those that pertain to the Lord; he prays for you, he regenerated you through baptism, he visits, he admonishes, he is a physician to you; at the middle of the night, if you call, he comes. Do you notice in what quality he presides over you? ^C

VERS. 13. *And that ye should esteem them very highly in love for their work's sake.* Do not love them, he says, simply, but "very highly," just as children love their parents. For he who loves Christ will love also his minister, whoever he may be, because through him he has attained to the tremendous mysteries. If you take a virtuous wife, do you not love and honor him who arranged it for you? You have received the kingdom of heaven, and do you despise him who arranged it for you? Listen, then, to Paul: "For their work's sake," he says, "honor them."

*Be at peace among yourselves.* It is also written, "In ^D yourselves."

[index: entries preserved]

^A that is, the teachers. For he knows that enmities arise against them; because they reprove, and hold them back from evils, they are hated. It is, therefore, necessary to be at peace with them, and not in outward appearance, but within yourselves.

*Rogamus autem vos, fratres, admonete inordinatos.* Here he turns himself toward the teachers. Do not, he says, rebuke them through license or arrogance, but admonish them gently. For one who is reckless becomes more insolent when he is rebuked. *Inordinati* (the disorderly) are all those who act contrary to that which was ordained by God; for He established an order for each one, and he who transgresses this is disorderly. The drunkard, the reviler, the covetous, and all who commit sins, proceed outside of the order.

*Consolamini pusillanimes.* One who is pusillanimous is he who does not endure temptation. This is he who is "sown upon the rock." He, therefore, has need of being supported.

*Sustinete infirmos.* That is, support those who are infirm concerning the faith, just as likewise in another place, "Him that is weak in the faith, receive," he says.

*Patientes estote erga omnes.* Both toward the disorderly, and toward the pusillanimous, and toward the infirm; for this is most appropriate for a teacher, being able to bring everyone to shame, even the most savage.

^B *VERS. 15. Videte ne quis malum pro malo alicui reddat.* If evil is not to be rendered for evil, much more is it not fitting to render evil for good, or to commence evil, and to treat with injury him who has done no harm.

*Sed semper quod bonum est sectamini in invicem, et in omnes.* It is not sufficient not to render evils for evils, but one must, he says, also compensate the wrongdoer with goods. For he indicates this when he says, "Sectamini quod bonum est," that is, strive intensely to do good, both *in invicem*, that is, toward the faithful, *et in omnes*, that is, even toward the infidels.

*VERS. 16. Semper gaudete.* Even if you fall into temptations. ^C Observe, moreover, that after he said that one ought not to render evil for evil, then he commanded them to rejoice. For he who has been trained to avenge himself on no one, but rather to pursue with benefits him who has saddened him, from whence will he receive the sting of sorrow?

*VERS. 17. Sine intermissione orate; in omnibus gratias agite.* He shows the way by which it comes to be that we always rejoice: namely, prayer without intermission and giving of thanks. For he who has become accustomed to converse with God, and to give thanks to Him in ^D all things, as things that befall us beneficially, it is clear that he will have perpetual joy.

^A Ver. 18. *For this is the will of God in Christ Jesus for you.* But how will you always give thanks? If you acknowledge that this is the will of God, that you should be grateful towards Him, as one who is always doing you good in Christ Jesus, that is, through the cooperation of the Lord Jesus. For He Himself is our helper toward giving thanks, who also taught us to do this, as we have learned from the Gospel.

Ver. 19, 20. *Do not quench the Spirit. Do not despise prophecies.* Since the present life is night, God has given us a lamp, the Holy Spirit; but some have made this brighter, as all the saints have done; while others have quenched it, like the five virgins, who left it devoid of oil; or like the one who committed fornication in Corinth, pouring mud upon it. He says, therefore: *Do not quench the Spirit*, that is, the gift. Close the doors, that is, the senses, so that a spirit of malice may not enter, and the lamp may not be quenched. Do not cast dust upon it, that is, earthly cares, and it shall be kept unquenched. Or you may interpret it in this way: There were among them prophets of God, and false prophets. And since it was uncertain who was true, they used to turn away from all of them alike. He says, therefore, to them: The Spirit, that is, the gift which is in the true prophets, do not quench by turning away from them equally with the ^B false prophets; nor despise the prophecies that come from the Holy Spirit.

Ver. 21. *But test all things; hold fast what is good.* What then? Shall we receive the false prophets too? By no means, he says. But *test all things*; that is, judge both the false and the true with testing, and then whatever seems good to you, that is, the true prophecies, hold fast, that is, honor and take care of them with diligence.

Ver. 22. *Abstain from every form of evil.* Not from this or that alone, but simply from every form—from the false prophet and from sin.

Ver. 23. *Now may the God of peace Himself sanctify you completely.* After the exhortation, he adds a prayer, so that they might have security on both sides. But what is *completely*? It is, in body and soul; and you shall learn this hereafter.

*And may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.* The Spirit is the gift which we received through baptism. ^D For if we keep the lamp of this bright and unquenched, we shall enter into the bridal chamber; and then the soul and the body shall be blameless, if the Spirit shines within us. But Gregory of Nyssa says: "Since man is composed of every species of soul—the vegetative, the sensitive, and the intellectual—in saying 'spirit', the Apostle indicated the rational part; by 'soul', the sensitive; and by 'body', our vegetative life." He prays, therefore, that they may be preserved blameless throughout in all respects, and thus be pleasing to God in all things.

EXPOSITION ON THE FIRST EPISTLE TO THE THESSALONIANS — CHAPTER V

^A Ver. 24. "Faithful is he who calls you, who also will do it." See his humility. Since he had prayed for them, he says: Do not think that you will be saved by my prayers, but by the goodness of God who called you. For if He has called you to salvation, and He is faithful—that is, true—He will certainly act according to His will, and will save you.

Ver. 25. "Brethren, pray for us." See the modesty of his spirit. Paul had need of their prayer.

Ver. 26. "Greet all the brethren with a holy kiss." For because he himself, being absent, could not greet them with his own mouth, he wishes to greet them through others; just as we say, "Greet so-and-so on my behalf." Because, however, there is also a deceitful kiss, such as was that of Judas, he adds "with a holy one."

^B Ver. 27. "I adjure you by the Lord that this Epistle be read to all the holy brethren." Not so much for the sake of instruction, but so that I might commune even with them through this Epistle: which is a sure sign of ardent desire. He adjures them so that, even if they were to disregard him, they would nevertheless fulfill what was enjoined because of the adjuration. To so great an extent were adjurations fearful to the Christians of old; but not to those of today—and woe to us!

Ver. 28. "The grace of our Lord Jesus Christ be with you. Amen." All good things, he says, He has granted to us. Strive, therefore, to draw to yourselves more abundant grace by walking in a manner worthy of the grace granted to you. May we also be guarded ^C by the same grace from every evil way, so that we may live for the glory of the Father, and of the Son, and of the Holy Spirit, to whom belongs all glory unto the ages. Amen.