Commentary on the Second Epistle to the Thessalonians

THEOPHYLACT OF BULGARIA EXPOSITION OF THE SECOND EPISTLE OF SAINT PAUL TO THE THESSALONICANS

^A ARGUMENT OF THE SECOND EPISTLE TO THE THESSALONICANS.

The divine Paul writes the second Epistle to the Thessalonians for this reason: in the former Epistle he had written to them that he had labored greatly to see them; but because he had not attained what he desired, and could no longer bear it, he sent Timothy, and through all these things showed the longing he had to come to them. Since, therefore, he had not managed to go to them and perfect what was lacking in their faith, for this reason he adds a second Epistle, fulfilling the deficiency of his presence through his letters. That he did not go to them is clear from this: in the first Epistle he omitted writing about when the coming of the Lord would be, as if this were not very necessary for them; but now he writes about this matter. Yet if he had gone to them himself, he would not now be writing about this very issue. He writes about this question necessarily. For certain destroyers were already saying that the coming of the Lord was at hand, and, what was more dangerous and grave, they were inventing certain words as if spoken by Paul, and Epistles as if written by him. And these things the devil had devised, in order to unnerve the believers. For since the believers held the hope of the resurrection as a great consolation, inasmuch as they themselves were expecting to receive the rewards ^B of virtue, and to see their oppressors tortured by a deserved punishment, he suborned his own ministers, who taught that the judgment and the coming of Christ were already imminent, so as to indicate that not only would compensation not follow in the future, neither

of virtue, and that they should see those who afflict them enjoying the punishment they deserve; he sent his ministers to teach that the judgment and the coming of Christ were immediately at hand, so that, by showing that there would be no recompense, nor tribunal, nor punishment thereafter, they might on the one hand crush the hopes of the holy, and on the other make the enemies of the gospel more bold; nay, they even put Christ to the test as a liar, for having said that certain signs of his coming were to occur. If these did not happen, and the resurrection—as they themselves were spreading errors—had already come to pass, the Lord was openly and clearly shown to be a liar. For these reasons Paul writes the Epistle, and speaks of the coming of the Lord, not revealing the time itself, but pointing out its sign, namely, the Antichrist. He consoles them, as they were ^B greatly distressed by their sufferings. Finally, he gives them marks by which they may recognize his genuine Epistles.

THEOPHYLACT’S COMMENTARY ON THE SECOND EPISTLE TO THE THESSALONICENSES

CHAPTER ONE

VERS. 1. Paul and Silvanus and Timothy to the Church of the Thessalonians in God our Father, and the Lord Jesus Christ. He began in a similar manner in the former Epistle. Whatever therefore was said by us there, assume it here also.

VERS. 2. Grace to you and peace from God our Father, and the Lord Jesus Christ. Once God has gifted someone with his grace, nothing will be burdensome to him, but all things will be easily resolved. Knowing, therefore, how great a thing the grace of God is, this blessed man prays for it for them. For if this is present with them, they will feel no temptation, but, enjoying the peace of God, they will remain unshaken and peaceful. At the same time, he also calls to their memory the divine grace, so that even if affliction should befall them, mindful of the grace by which they were saved, they may receive consolation, and, being confirmed by greater former things, they may not despair in lesser ones.

VERS. 3. We are bound to give thanks to God always for you, brothers, as is worthy. He teaches three things here: first, that for the virtues we have achieved, we must not hold grace for ourselves, but for God, and by attributing the whole to him, not be arrogant; second, that the things which they are suffering are not worthy of tears or lamentations, but of that thanksgiving which is toward God; so that they ought themselves to rejoice, and not fall into despair; and third, that one must not envy those who perform good deeds, but rejoice,

^A as is fitting, he said, so that we may not be puffed up even by the thanksgiving itself, as if we had brought in something strange; for we are only doing what is worthy to be done; and for this reason he called the matter a debt. Or it is because we must give thanks both in words and in works; for this is a worthy act of thanksgiving. *For your faith groweth exceedingly.* When the flood of temptations which comes from your faith has rushed upon you and not submerged you, this is no proof of anything other than that your faith has increased and become higher, just as in the ancient flood the highest mountains were not easily submerged. Therefore, he said, "groweth exceedingly," that he might indicate the excess of its height. ^B And the love of every one of you all toward each other aboundeth. Behold their love: they did not love this one, and not that one; but the love towards all was equal. For that which he says, "of every one," and "towards each other," signifies this; for when we love in part, this is not love, but division. For if you love for the sake of God, love all; but if you love in part, this is human friendship. Consider also that to be fortified and to embrace one another contributes much against afflictions.

VERS. 4. *So that we ourselves glory in you in the churches of God.* In the former Epistle he said, "So that all know your affairs, so that we have no need to speak anything about you." How then does he now say that he boasts of them in the churches? From the very terminology this is plain. For he did not say, "We teach them about you," but, "We glory and are exalted because of you." If, therefore, we both give thanks to God for you, and glory among men, much more does it behoove you to do this in the things which befall you, and not to be disheartened and fall into despair ^C as if in temptations.

*For your patience and faith in all your persecutions and tribulations that ye endure.* He shows that they had been tempted for a long time; for patience does not appear in two or three days. Moreover, patience is indeed to bear with a calm mind the delay of the promised goods which we have not yet attained. But now he speaks of a greater one, namely, that which is in persecutions and afflictions; for they were living with implacable enemies, and had need of steadfast patience, and this at the beginning of the word and the Gospel, and being also poor men. Let those, therefore, be ashamed who, for the sake of the authority of men, turn aside to crooked doctrines.

VERS. 5. *In token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God.* By those things which were said, he consoled them, and also by this which he says, ^D

by means of saying that "we give thanks," and "we make our boast." But now he especially sets forth that which every one who is in pain seeks: I mean the deliverance from things that afflict, and the punishment of the men who afflict. What he says, therefore, is this: "Endure your afflictions, so that the righteous judgment of God may be demonstrated," which is that you may be counted worthy of the kingdom. ^A For when He crowns you who are afflicted, while punishing those who afflict, His justice is made manifest. And he greatly consoles them, showing that they are not crowned by grace, but justly, and as those receiving the kingdom as a recompense for their own toils and sweat.

*For which also ye suffer.* ^B So it is not because those who afflict you are more powerful that they prevail over you, but because the kingdom of heaven is acquired through suffering. And it is necessary that this exchange should come about in this way, and not without labor. For through many tribulations we must enter into the kingdom, says the Lord.

*If indeed it is righteous before God to recompense tribulation to those who afflict you; and to you who are afflicted, relief.* The expression "If indeed" is not one of doubt, but rather of confirmation, standing in place of "Since it is righteous before God." For if it is so among men, much more is it so before God. ^C For we are accustomed to say in ordinary conversation: "If God hates the wicked," and "If God cares for human affairs, such a thing will happen," since those who hear will necessarily respond, "But surely He does hate." In the same way, therefore, here too: "If it is righteous," for it is logical to append, "But surely it is just." And not as the afflictions brought upon you are temporary, so also will these punishments brought by God upon your oppressors be temporary, but they are to have no end; and your relief shall be likewise.

*With us, in the revelation of the Lord Jesus from heaven, with the angels of His power.* See here another consolation, inasmuch as they were to be fellow-sharers in the crowns with Paul, who had achieved so many and great things. ^D By "revelation" of the Lord, however, he means His coming, consoling them in this as well. For now, he says, He is hidden, but do not be discouraged; for He shall be revealed, and as God and Master. For "from heaven," which is the throne of God. And "with the angels of power," for angels are power, that is, they are mighty. Why therefore do you lose heart, when we have such a Master, whose servants are angels of power? Therefore, those who now afflict you shall pay the penalty, and they shall not escape.

*In flaming fire giving vengeance to those who do not know God, and to those who do not obey the Gospel of our Lord Jesus.* Above, he said, "To those who afflict you"; now, however, he adds generally, "To those who do not know God," wisely confirming by this that there shall certainly be vengeance. For even if not for your sake,

^A yet for His own sake He will punish His enemies. This, therefore, has been said, that they might be fully assured that they shall certainly be punished; but the other, that they might be glad, as if God were punishing those who were afflicting them for their sake. And if He punishes those who do not obey the Gospel, much more those who prevent others from obeying, like those who now afflict you. But the phrase, "In flaming fire," ^B is either to be construed with "giving vengeance," as if he said: In the Gehenna of Him who punishes the disobedient; or thus: In the revelation of Christ, which shall occur in flaming fire, just as David also says: "A fire shall go before Him, and shall burn up His enemies round about." To which Daniel adds his testimony, saying: "A river of fire was drawn." Observe, moreover, that he says, "In flaming fire," for in fire that burns only, not also in fire that gives light. For to sinners the fire shall burn only and not give light; but to the just it shall give light only and not burn.

VERS. 9. "Who shall pay the penalty of eternal destruction." Where, then, are the Origenists, who fabulously propose that there is an end to punishment? Paul asserts that this is eternal. How, therefore, is an eternal destruction among you temporary?

"From the face of the Lord, and from the glory of His power." He declares the ease of this here. For he says there will be no difficulty, but it is enough merely for God to be seen, and all the disobedient will be in punishment. For only His countenance and presence will indeed be light to those [who are His], but to the others it will be torture. For He will not come simply, but with the glory of His power; nor will His glory be lacking in strength, nor will His strength be without glory: that is, He shall be seen as a powerful King. ^C

VERS. 10. "When He shall come to be glorified in His saints." For when those who are now disobedient and arrogant shall behold those whom they were scourging become partakers of infinite glory, the matter redounds to the glory of God; for their glory is His own. ^D Therefore, in that He glorifies the saints, He Himself is also glorified. For just as His riches are the being of the faithful, so His glory is the existence of those who are to enjoy His good things.

"And to be admired in all those who have believed." That is, through those who have believed. Behold, for "In" stands for "through." For when He shall have deemed the wretched, repulsed and rejected by all, worthy of such splendor, then His power is indicated. Moreover, when those who have been subjected to innumerable calamities so that they might fall away from the faith, and yet did not fall away, are brought into the midst, then the glory of God and of them is shown.

("Because our testimony was believed among you") "in that day." God shall be an object of admiration in that day, because our preaching and the word were believed by you: that is, because you yourselves believed, and made yourselves worthy of those good things which shall then be given to the faithful. Beautifully, however, he said, "in that day": for then

He spoke well, "In that day"; for then are they truly shown to be the faithful; since now many even feign faith. Therefore also the Wise Man said, "Call no man blessed before his death."

"To which also we pray always for you, that our God may account you worthy of His calling." What then? Were they not called? Yes; but he is not speaking of that calling, he says, since according to that many are called. For even he who was clothed in filthy garments was called, and the five virgins, but they did not enter in. Here, then, he speaks of a calling that is confirmed through deeds, which indeed is properly a calling; just as that faith is properly faith which is active in works. He therefore adds, ^A "And may fulfill all the good pleasure of His goodness." This calling, he says, I mean, that all the good pleasure of God, that is, all things well-pleasing to Him, may be fulfilled in you, and that you may accomplish every good thing, and thus be as God wills, with nothing lacking in you. Here, too, he lowers their pride, lest they be puffed up by many praises; for he shows that they have not yet been perfected. "And the work of faith in power." He will make the patience of the persecutions, he says, perfect in you. How? "In power," that is, by empowering you and strengthening you; for patience is the work of faith. Thus, he who does not have patience does not display the work of faith either. ^B "That the name of our Lord Jesus Christ may be glorified in you, and you in Him." If these above-mentioned things come to pass for you, he says, the name of the Lord will be glorified even in this life in you. For when they see you, because of the love you bear toward the Master, tolerating every temptation, how, I ask, is this not a glory to Him, since He is so good that His servants even die for Him, and that He is so powerful as to have nerved you for patience? And furthermore, you also in Him, because you have been found so faithful as to suffer all things. For the glory of a servant is to be found faithful to the master. And otherwise, too, affliction for Christ's sake is glory; because it makes them more resplendent, as being those who are always delivered unto death, yet are shown to be stronger and superior to death. ^C "According to the grace of our God and the Lord Jesus Christ." Even this very thing, he says, is of God, and not ours, but is His grace—both that He is glorified in us, because we prefer nothing to Him, as being the sweetest of all; and that we are in Him, because we receive power from Him to endure all temptations.

CAPUT II

^D "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and of our gathering together unto Him, that you be not soon shaken in mind." He does not say when the resurrection will be; but that it is not yet, this he teaches.

^A For there were certain impostors who said that the time of the consummation and the coming of the Lord was already at hand. It contributes not a little to consolation that he says the faithful shall be gathered unto Him, to be together with Him, as he said in the former epistle; for as soon as they rise, the worthy shall be caught up to the Lord.

What then is, "We beseech you"? This means: We entreat you, that you be not shaken, and turned aside from the state of mind which you have hitherto rightly held.

VERS. 2. "Neither by spirit." This means, by prophecy. For some, feigning prophecy, were deceiving the people, as if the Lord were already present.

"Neither by word." This means, by teaching done by living voice.

"Neither by letter as from us." For by forging letters, as if sent by Paul, they were giving authority to what they said.

"As that the day of Christ is at hand." Do not be troubled, he says, that the day of the Lord, that is, the coming of Christ, is at hand.

VERS. 3. "Let no man deceive you by any means." Neither as a prophet, nor as a teacher, nor as if I were writing such things.

"For except there come a falling away first, and that man of sin be revealed, the son of perdition." The coming of the Lord, he says, will not happen unless the falling away, that is, the Antichrist, arrives. For he called him "falling away," as being this very thing, since he is going to make many fall away, even the elect, if it were possible. And he calls him the "man of sin" as one who is going to commit every kind of sin himself, and will trip up others to sin. And "the son of perdition," inasmuch as he himself also shall be destroyed. ^B But who is this? Is it Satan? By no means; but a certain man who is clothed with all the operation of Satan.

VERS. 4. "Who opposeth and exalteth himself above all that is called God, or that is worshipped." For he will not lead men into idolatry; rather, he will overthrow all gods, and their worship, that is to say, their idols, and will proclaim only himself as God.

"So that he sitteth in the temple of God as God." Not specifically in the temple that is in Jerusalem, but in the Churches simply, and in every divine temple. ^C

"Showing himself that he is God." He does not say "saying," but "attempting to demonstrate." For he will display great works and signs, to deceive all.

"Remember ye not, that, when I was yet with you, I told you these things?" From this it is clear that he delivered great mysteries which were not committed to writing. ^D Consider, however, that it is necessary to speak these same things constantly, and to draw from the same...

^A waters in order to encourage the hearers. For behold, even when he was present they heard the Apostle saying these things, and yet again they stood in need of strengthening. I say nothing strange, he says, but what I have always said. He makes his address more shaming by saying: Do you not remember? Have you forgotten so quickly?

And now you know what is restraining, so that he may be revealed in his own time. That which restrains is that which hinders, that which impedes. And what is this? Some say it is the grace of the Spirit; others say it is the Roman Empire, and with them the blessed John Chrysostom agrees. For unless this is dissolved, the Antichrist cannot have room to do whatever he wishes. Therefore Paul rightly spoke in a veiled manner; for he did not wish to take upon himself vain enmities and foolish dangers. For if he had said that the Roman Empire would be dissolved shortly, they would immediately have hunted him down as a troublemaker, and the other believers with him, as those who rejoiced at the destruction of so great an empire. That he is not speaking here of the grace of the Holy Spirit ^B is evident. For first of all, he would not have spoken obscurely, but clearly, that the grace of the Spirit—that is, the charismata—is even now restraining him. Furthermore, if he were to come when the charismata had ceased, he should have appeared already; for these have long since ceased. Observe, moreover, that he did not say he would come quickly, but, "so that he may be revealed," he says, "in his own time." And again, he left the time uncertain.

For the mystery of lawlessness is already at work. By this he refers to Nero, who was a type of the Antichrist. For he was indeed unclean, and he sought to be called God. And he speaks well when he says: The mystery. For Nero did not conduct himself openly against every God, as that one will, nor impudently. What he is saying is of this kind: Before the time of the Antichrist arrived, another was found not much inferior to him. What wonder is it, then, if the Antichrist is already here? He spoke in a veiled manner about Nero, not because of fear, but to instruct us not to take upon ourselves unnecessary enmities when there is nothing compelling us ^C to do so.

Only he who now restrains, until he is taken out of the way, and then the lawless one will be revealed. That is, when the Roman Empire is taken out of the way, then that one will come. For as long as there is fear of this empire, no one will be quickly subjected. But when it is dissolved, he will fall upon the anarchy, and will attempt to snatch both the rule of men and the rule of God. For just as the kingdoms before it were destroyed—such as that of the Medes by the Babylonians, that of the Babylonians by the Persians, that of the Persians by the Macedonians, and that of the Macedonians by the Romans—so also will this one be destroyed by the Antichrist. And Daniel sets these things before us with much clarity. Some, however, understood "that which restrains" to be idolatry. For when, they say, the ^D

^A error that restrains ceases, and idolatry is extinguished, then the Antichrist shall stand forth, just as, perhaps, the Lord also said: "This Gospel shall be preached as a testimony unto them, and then the end shall come." Others, however, have named the "restrainer" as the limit set by God. For when, they say, the limit of God is fulfilled, which now restrains the advent of the Antichrist, and the time appointed for him arrives, then shall he be revealed. It has been said, moreover, that some assert the Holy Spirit to be the restrainer. For when He is taken from the midst on account of the wickedness of men, and withdraws, then the lawless one shall have room to be revealed. And he says that "the mystery of iniquity" has already taken its beginning. For Simon and Nicolaus, the heresiarchs, were working the things of the Antichrist, as were all who followed them ^B — Marcion, and Montanus, who even named himself the Paraclete, and Manes, and others. But you, accept the exposition of the holy John Chrysostom, as being more consonant with the truth.

VERS. 8. *Whom the Lord Jesus shall slay with the spirit of his mouth, and shall destroy with the brightness of his coming.* The consolation is near, for the Lord shall consume him. For just as fire, even before its arrival, when it is still far off, nevertheless makes small insects grow numb and consumes them, in this manner Christ also, by His command alone, or by the breath filled with the Holy Spirit, shall abolish him, and by His coming alone shall destroy him, that is, shall render him completely idle. For when He is once seen, He will put an end to the deception.

VERS. 9. *Whose coming is according to the working of Satan.* He teaches us who this is: namely, a man who has Satan working within him, through him. *In all power, and signs, and lying wonders.* That is, he will display every power, but he will have nothing true; rather, all things will be for the sake of imposture. For "lying wonders," that is, things that have been falsified, or that lead those who pay attention to them into falsehood. These things Paul ^C foretells, so that those who are to live then may not be deceived.

VERS. 10. *And in all seduction of iniquity to them that perish.* For he will be fearsome on every side by reason of his authority, doing all things out of cruelty, in order to deceive and commit injustice against men, ravaging their salvation. But lest anyone doubt, saying, "Why, therefore, did God permit him to come, since men are to be so afflicted?" he adds, "Do not fear, for he is powerful among those who are perishing," who, even if he had not arrived, were destined to remain disobedient.

*Because they received not the love of the truth, that they might be saved.* He calls Christ the "love of the truth." For He was both, and for the sake of both He arrived: both because He loved men, and in order that He might demonstrate the truth. He hints, moreover, that ^D especially...

^A regarding the Jews, this impostor will have power; for they did not receive Christ, nor did they believe in Him. For this is what Christ also says to them: "I came in the name of My Father, and you did not receive Me; if another should come in his own name, him you will receive." And for this reason, God will send them a working of error, so that they might believe the lie. "He will send," that is, He will permit him to come. Observe, moreover, that they first rejected the truth, and then God abandoned them, and the lie took hold of them. He calls the works of Antichrist the "working of error," which he performs in order to deceive; or he has even named him himself in this way, being moved and stirred by Satan to deceive many.

^B "That all might be judged who did not believe the truth, but took pleasure in unrighteousness." He did not say, "that they might be punished" (for even if Antichrist had not come, the disobedient were going to be punished), but, "in order," he says, "that they might be condemned," so that they might be without excuse. For what would they say? "For this reason we did not believe in Christ, because the disciples preached Him as God, but we heard that there is one God, from whom are all things?" How, therefore, did you believe in Antichrist, who makes himself God? For Christ truly attributed all things to the Father, but this one does the opposite. But they will say, "We beheld his signs." But even in the case of Christ, many and great ones occurred. And yet, Christ was indeed proclaimed ^C the Savior by the prophets, but this one is the son of lawlessness and perdition. For this cause they will be condemned, because they abandoned the truth and "took pleasure," that is, they were pleased and gave themselves willingly to unrighteousness, that is, to the destroyer, who has gathered together every unrighteousness against the souls of men, who is unrighteousness itself.

"But we ought to give thanks to God always concerning you, brethren beloved by the Lord." Since he said some fearful things capable of shaking a weak mind, he now softens their hearts, teaching that while these things might be fearful to others, indeed to those who are perishing, against whom they also have great power, we, however, ought to give thanks to God for you, because you have been chosen, because you have been loved by God. But if we give thanks on your behalf, much more do you yourselves ^D ought to do this for your own sake. "Because God has chosen you from the beginning for salvation in sanctification of the Spirit and belief of the truth." For this reason we give thanks, because God chose you and predestined you for salvation, having, clearly, foreknown you to be worthy. How? "In sanctification of the Spirit;" that is, He saved you, having sanctified you through the Spirit. Then, lest anyone say, "What then? Did we bring nothing?" he adds, "And in belief of the truth;" that is, He sanctified us who brought the belief of the truth, that is, of true things. For we did not give belief to some lies, but to the truth itself. And otherwise, secondary to faith

^A he mentions faith, since even after sanctification we have much need of it, so that we may not be shaken.

VERS. 14. *To which he called you through our Gospel, to the obtaining of the glory of our Lord Jesus Christ.* Lest, having heard of faith, they should become puffed up as if they themselves had brought it, he does not leave this simply alone, but says that this also is of God. For to this, he says, he called you—to this, what? To be saved through sanctification and faith. So that even if you believed, it is the grace of Him who called you. For were it not through our ^B word that He called you, how would you have heard? And Christ does not consider your salvation to be a small glory to Himself. For it is the glory of the good One that there be many who are saved. Who, then, will not love such a Master? Who will not desire His glory, which is his own salvation?

VERS. 15. *Therefore, brethren, stand fast and hold the traditions which you were taught, whether by word or by our Epistle.* It is clear from this that they handed down many things even without writings—that is, by living voice—and not only through epistles. But similarly, both these and those are worthy of faith. Therefore, we also consider the tradition of the Church to be worthy of faith. It is tradition: seek nothing more. He indicates here that there were many who were being shaken.

VERS. 16, 17. *Now may our Lord Jesus Christ Himself, and our God and Father, who has loved us and given us everlasting consolation and good hope by grace, comfort your hearts and establish you in every good work and word.* After the exhortation, a prayer. For this is truly to help: as if he were to say, "I indeed have spoken, but the whole is of God." Where, then, are those who diminish the Son because He is named after the Father in baptism? ^C Behold, here there is the contrary, for he named the Son first. "Who," he says, "gave everlasting consolation." What is this? The hope, he says, of things to come. For this is what sustains our hearts when they fall in temptations—the hope of future good things. But God has given this to us not for our works, but by grace. He said this to temper their spirit. And observe how he rouses their mind under the form of a prayer, placing there the pledges and proofs of the care and providence of God. For if He gave consolation to those who were not laboring, He will much more give it to those who labor for the faith. Therefore, be of good hope. May He comfort, he says, your hearts, and establish you in every good work and word—that is, through every good work and word. For this is the consolation of a Christian, to do something good and pleasing to God. Or, "May He establish you in sound doctrines and good deeds, so that you are not led astray nor lose heart on account of what happens." And this is consolation. ^D For he who is established, whatever he may suffer, bears it nobly, and

and is not subverted; in one respect, because he keeps the doctrine correct, being firmly persuaded regarding things to come; and in another, because he leads a good life, rejoicing that he suffers not as a wrongdoer, but as a servant of God. ^A

CAPUT III

CAPUT III

*And that we may be delivered from unreasonable and wicked men: for not all men have faith.* He speaks of those who contradict the preaching, and those who fight against the doctrines, such as was Alexander the coppersmith; for he hinted at this by saying: *For not all men have faith*; that is to say, not all believe, but those who are worthy; just as if one were to say that it is not for all men to serve in the royal legions, but for those who are fit for this. He rouses them, however, if they possess such great boldness, to the point that they make the preaching easy for their teacher. Secretly he hints also at the dangers altogether brought upon him by those who resisted the word. And this was enough for them by way of consolation, that such and so great a man as Paul was still struggling with dangers. ^C

*But the Lord is faithful, who will strengthen you, and keep you from the evil one.* He said above that *God chose you for salvation*, meaning by this, *He selected*. Therefore He is faithful, that is to say, truthful, and He will altogether perform what He has begun; and He will indeed strengthen you, just as we prayed, so that you may no longer be shaken; and He will protect you, so that Satan may not prevail against you.

*But we have confidence in the Lord regarding you, that what we command you, both you do and will do.* Since he had prayed for them, and had said that God is faithful, that He will perform what He has begun, lest they, thinking that the whole matter belongs to God, should themselves become slothful, behold, now he also demands their cooperation, just as if he were saying such things as this: God is indeed faithful, and will altogether perform His own things; but [this is so] if you also work. Observe his wisdom: he did not say simply, *We have confidence in you*, but, *In the Lord*: that is to say, We believe in His philanthropy, that it is this which will strengthen you; [this he does] to show them that the whole matter must be hung upon God. Again, he did not say simply, *We have confidence in the Lord*, but, *Regarding you*, and, *that you do and will do*, so that by not hanging the whole matter upon God, they might not themselves become more sluggish. For one must indeed cast the whole matter upon God, but in such a way that we also work. Nor was he content to say ^D

^A *do*, but he added also *you shall do*, showing that virtue must be present with us even to the last breath.

VERS. 5. *But the Lord direct your hearts into the love of God, and into the patience of Christ.* Again he intercedes for them, indicating how great is the care he feels for them. For because he is about to rebuke some of them, he softens their hearts beforehand, so that it may appear that he rebukes them out of great love. He says, therefore, *The Lord direct your hearts*, that is: He shall cause you to come straight, and not to turn aside. For many things are they which turn one aside from the straight path of love: namely, money, possessions, vainglory, afflictions, and temptations. For these and many other things do not allow us to proceed straight toward the love of God, and to love Him as we ought. ^B But the phrase, *into the patience of Christ*, you may understand either thus: that we should endure, even as He endured; or that with patience we may await Christ and not despair, but firmly believe that He will fulfill what He has promised. Having mentioned patience, he hinted at afflictions. And he joined patience to the love of God; for this is what it means to love God: to be patient for His sake, and not to be troubled. But by "Lord" here understand the Spirit, as the great Basil has noted.

VERS. 6. *Now we command you, brethren, in the name of our Lord Jesus Christ.* We have said many times that Paul calls a more austere instruction a "precept." And now, therefore, making the admonition more formidable, he says that it is not we who command, but Christ. For what I say, He surely says. For nowhere did He command us to be idle. ^C *That you withdraw yourselves from every brother that walketh disorderly.* That is: that you be separated from anyone who lives disorderly—that is, idly—whether he be rich, or poor, or even holy. For those who abstain from useful works are generally driven headlong into jesting and buffoonery. And these are things of disorder. How? By this very fact: because he does nothing, and because he exceeds the order set by the instructor. He therefore adds: *And not according to the tradition which they received of us.* Which I delivered to you by my works, having become an example ^D to you: for truly, such is tradition.

VERS. 7. *For yourselves know how you ought to imitate us, for we behaved not ourselves disorderly among you, neither did we eat any man's bread for nought.* *We behaved not ourselves disorderly*, that is, we were not idle. For he calls idleness disorder, as above; and so truly it is. For God set man to work, and fashioned his limbs for this purpose. So that he who is idle has departed from the order. See, moreover, how he called eating of another's bread for nought...

^A a failing to provide for oneself. Observe, however, how he called this very thing "eating for free," to receive sustenance from them. And yet it was not supplied gratis, for he was preaching. But "the laborer is worthy of his meat."

VERS. 8. *But in labour and toil working night and day.* See the exaggerations. We, unless we be preferred even to God Himself by those who have been taught by us, are distressed as though we had been most grievously wronged. *That we might not burden any of you.* Burden is strictly the taking from those who are unwilling. But now he says this, because the Thessalonians were poor.

VERS. 9. *Not as if we had not power, but that we might give ourselves a pattern unto you to imitate us.* For he had the power to be idle, since he was occupied with a greater work, namely, the ministry of preaching, and to be fed by those who were being discipled; yet out of a certain nobility of spirit he worked, and fed both himself and those who were with him, so that he might teach this same thing to his disciples. B indignant, and we ^C as though we had suffered the greatest wrong. *That we might not burden any of you.* To be a burden is properly to take from the unwilling. But now he says this because the Thessalonians were poor. VERS. 9. *Not as if we had not power, but that we might give ourselves a pattern unto you to imitate us.* For he had the capacity to be idle, because he was occupied with a greater work, namely, the ministry of preaching, and to be fed by the disciples; nevertheless, out of a certain generosity he worked, and maintained himself and those who were with him, that he might teach his disciples this very thing.

VERS. 10. *For also when we were with you, this we declared to you: that if any man will not work, neither let him eat.* "With you," that is, at your place, among you. In the former Epistle he discussed these things more gently, but here he acts more austerely. For if he himself worked night and day, although no necessity was upon him, much more did it behoove others to do this.

VERS. 11. *For we hear that there are some among you who walk disorderly, working not at all, but curiously meddling.* For since our mind is ever in motion, it is necessary that, when it does not pursue useful work, it should busy itself with useless things, as was said above, and meddle in the lives of others, and from thence be carried away into detractions, idle talk, and scurrility. Therefore, one must work with the works of the hands. For the one who is able and is idle ought not to be given alms. "But I pray," he says, "and I fast." But this is not the work of hands; besides, you can do these things and still work in the meantime. Since, therefore, you despise this, you are condemned as an idler. "And why," they say, "is he who teaches not compelled to work?" Because he undertakes a more difficult and arduous work, which hinders him from the operation of the hands. But to you, living a private life, nothing of this kind is incumbent. You sin, therefore, if you neglect labor.

VERS. 12. *Now we charge them that are such, and beseech by the Lord Jesus Christ.* Because he had attacked them quite severely, saying, "We charge you," he again makes his speech more gentle, saying, "We beseech." The exhortation of one who requests is thus more formidable and more worthy of belief. *That working with silence, they would eat their own bread.* He demands both, that those who conduct themselves disorderly should be quiet, and that those who are idle should work, so that

they should not have to look to the hands of others.

^A VERS. 13. *But you, brethren, do not grow weary in doing good.* Observe how suddenly his paternal heart was moved; he immediately had compassion on them. "Withdraw," he says, "from them, and be separated," yet do not allow them to perish from famine. What then, if that person, confident that I will provide for him, persists in being idle? It is enough for you to withdraw from him and to grant him no familiarity, showing that you are angry. But if he is not corrected even by this method, you, however, must not meanwhile cease to do good to him.

VERS. 14. *And if anyone does not obey our word by this Epistle, note that man.* Some have read with an *eta* (*λόγῳ*), and thus understood it: "If anyone does not obey my, Paul's, word, which speaks through this Epistle as it were, note that man, and treat him as one segregated." But the divine John Chrysostom reads with an *upsilon* (*ὑμῶν*), and thus showed us how this passage is to be understood: "If anyone does not obey you, as you tell him those things which you learned through this Epistle of mine."

*And do not associate with him, so that he may be put to shame.* Do you see what the benefit of his being segregated is? It is to be put to shame. For if even simply receiving [charity] is a cause for shame, how much more so when they have provided it after segregation? For segregation once appeared to be a great punishment, but today it has less weight. For if it was necessary to be segregated from one who was merely idle, how much more so from the others?

^B VERS. 15. *And do not regard him as an enemy, but admonish him as a brother.* Just as when he said above, "He who does not work, neither let him eat," he feared lest such people might perish from hunger, and therefore added, "But you, do not grow weary in doing good." In this same manner, now saying, "Do not associate," he feared lest this very thing might cut him off entirely, causing him to despair of the brotherhood. Therefore he added, "Do not regard him as an enemy, but admonish him as a brother"; and after giving [them support], he enjoined that they should admonish, not reproach, so that a benefit might be conferred upon him both in soul and body. He who admonishes a brother does not publicly drag his injury into the light, but does this privately and with gentleness. Let us be grieved, he says, not because we are giving to an idle person, ^C but because he transgresses the law of God; and let us mourn [for him] as for one who is sick. Let those hear this who not only do not give anything, but even treat them with contumely and pelt them with stones. Because of you he is in poverty, so that you might have the means to heal your own wounds through this philanthropy toward him; and do you repel him who is needy on your account? What kind of stupidity is this!

VERS. 16. *Now the Lord of peace himself give you peace always in every way.* Everywhere after his exhortations he places prayers, adding them as it were like certain seals and signets to the things that have been stored up ^D within.

^A And here then, since it is likely that conflicts might arise from such provocations—as those who are isolated become more harsh, and those who have goods no longer readily impart them to such persons—naturally he beseeches peace for them, and this always. For this is what is sought, that they may always possess it; and indeed in every way, so that no opportunity for contention may be left for them from any quarter, neither by word nor by deed. For in this way, he says, you will not with difficulty improve them. For nothing contributes so much to accomplishing what we wish as being peaceful and free from disturbance, and not appearing to reprove anyone out of hatred.

The Lord be with you all. This also the Lord promised: "Lo, I am with you always, even unto the end of the world" (Matt. XXVIII, 20). If He, he says, is with you all—the idle, that is to say, as well as those who are not so—all good things will come to pass. For He will heal those who are idle, and He will strengthen those who are working. ^B

VERS. 17. The salutation of me Paul with mine own hand. He calls the prayer a "salutation," indicating that even when it was necessary to greet, the matter was carried out with spiritual profit and prayer, and was not simply a symbol of friendship.

Which is the token in every epistle: so I write. That my epistles may not be falsified by certain impostors—for this, as we also said at the beginning, many were doing—I, he says, authenticate it with my own hand. In every epistle, that which is perhaps to be sent to you, or simply, In every epistle, to whomever it may have been sent. ^C

VERS. 18. The grace of our Lord Jesus Christ be with you all. Amen. He began with grace, and now again he finishes the epistle with grace, fortifying what is said on both sides as if with great walls, both by laying down firm and secure foundations and by bringing about a firm conclusion. For if grace is with you, which from the beginning has saved us, it will overlook all your weaknesses. For this is the nature of grace; but it will be so, if you do not drive it away. Grace dwells in pious minds that possess simplicity and brotherly love. May it come to pass that we too, having such souls and ^D demonstrating brotherly love, and admonishing those who happen to be going astray as brothers, and in every way working out their correction along with peace toward them, may be guarded by the grace of our Lord Jesus Christ, who took us to Himself and brought us to the Father in the Holy Spirit; to whom is due all glory, honor, and worship, now and always, and unto the ages of ages. Amen.

ORDER OF THE CONTENTS IN THIS VOLUME

THEOPHYLACTUS ARCHBISHOP OF BULGARIA. COMMENTARY ON THE GOSPEL OF JOHN. (Continuation.) 9 COMMENTARY ON ALL THE EPISTLES OF THE DIVINE PAUL. 319 Preface of Philippus Montanus. 319 Admonition of T. Bailius, London editor. 527 Annotations for individual arguments of the Epistles. 530 To the Reader, the Venetian editor. 531

Commentary on the Epistle to the Romans. 335 Commentary on the First Epistle to the Corinthians. 563 Commentary on the Second Epistle to the Corinthians. 795 Commentary on the Epistle to the Galatians. 954 Commentary on the Epistle to the Ephesians. 1031 Commentary on the Epistle to the Philippians. 1139 Commentary on the Epistle to the Colossians. 1306 Commentary on the First Epistle to the Thessalonians. 1279 Commentary on the Second Epistle to the Thessalonians. 1327

THE END OF THE ONE HUNDRED AND TWENTY-FOURTH VOLUME.