First Letter to the Thessalonians

judgment, love, and labor in his own work. 5. Doctrine concerning the dissolution of death and the manifestation of Christ regarding the dead and the living. 6. That Christ is about to come suddenly: it is therefore necessary to be diligently prepared in faith, hope, love, honor, peace, long-suffering, and the love of learning. 7. A prayer for the sanctification of spirit, soul, and body.

OF THE APOSTLE PAUL: THE FIRST EPISTLE TO THE THESSALONIANS

CAPUT I.

Why does he call himself neither Apostle nor servant of Christ here, according to his custom? Because these men were recently instructed, and it was not fitting among them to make mention of his dignity. For it is likely that they would have even been offended by this. ^B "And Silvanus and Timotheus." Why, for what reason, did he set Silvanus before Timotheus, who was so approved? Perhaps Timotheus requested this out of humility of mind, in this also imitating his own teacher, Paul, who numbers himself together with his disciples. But for what reason does he make mention of Timotheus here, and not in the Epistle to the Ephesians? Because there he was about to depart unto them immediately, whereas here he had recently come to Paul from them. "Unto the Church of the Thessalonians." Being few in number, he calls them by the honorable name of Church, which word is significant of a multitude. ^C "In God and the Lord Jesus Christ." Since there were also congregations of Greeks and of Jews, he distinguishes this one from those others, saying: Which is in God the Father and the Lord Jesus Christ.

Note the "in," as it is placed regarding the Father. "We give thanks to God always." He immediately begins the proem with an encomium; for giving thanks to God on their behalf shows that they had performed noble works. Then he teaches humility of mind, namely, since God was the author for them of acting correctly. "Indesinenter memores vestri," that is, "Without ceasing, mindful of you." O, the charity of Paul! For he writes this to many, and almost to all, that he is mindful of them without ceasing. "Of the work of faith." That is, nothing, he says, has turned you aside from faith; for this is the work of faith. Or he says "work of faith" as meaning not only to show it by words, but also by deeds, because for the sake of the love of God, or—he says—for my sake, you endured labors and dangers. For this is to love truly, to be willing to suffer all things for the one who is loved. "And the endurance of hope." For there was not just one temptation, nor were those which existed small, but many and great. Therefore he says, "of the endurance of hope," that is, the one which comes through the hope of our Lord Jesus Christ, as if he were saying: You do not work in vain, nor fruitlessly, but there is a hope of retribution. "In the sight of God and our Father." Either being mindful of you of the work of faith in the sight of God and our Father, or the work of faith which is in the sight of God and our Father, as if he were saying: He sees all things, nor does forgetfulness of what is done by you take hold of Him. ^B

I, 4-7. Knowing, brethren beloved by God, your election, for our Gospel did not come unto you in word only, but also in power, and in the Holy Spirit, and in much assurance; as you know what manner of men we were among you for your sake. And you became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit: so that you were an example to all that believe in Macedonia and Achaia.

"Knowing, brethren." What knowing? What manner of men we were among you for your sake, and that our Gospel did not come unto you in word only, and your election. For the word "knowing" looks to many things. "Your election by God." Since, he says, we know that you were chosen and loved by God, we preached the Gospel to you with much readiness. For who would not be eager concerning those who are loved by God? "That our Gospel." We are mindful, he says, of you without ceasing, knowing that our Gospel did not come unto you in word only. For not only, he says, did we preach, but also we performed many signs and wonders among you, for your ^C assurance. It was fitting, therefore, if for no other reason, at least for the labor of both the preaching and the signs which was displayed among you, to be mindful of you without ceasing. "And in the Holy Spirit." Either that we preached in the Holy Spirit, he says, or that you received the Holy Spirit through the preaching. "And in much assurance." For the signs, he performed them for their own assurance. "As you know." And why, he says, do I speak at length? You yourselves are witnesses what manner of ^D

^B men we were toward you. "For your sake." Because you were chosen by God, he says, as if he were to say: Your election by God was the occasion of my zeal toward you. "And you became imitators of us." It was the duty of the teacher to revive them from the labors they had endured. He says, therefore: You were not slothful when we undertook this kind of zeal among you. But what then? You also, he says, became imitators of us and of the Lord. How? Having received the word in much affliction, with joy of the Spirit. Strange! What is this that he says? At the same time they received the word, they surpassed all things, and became imitators of Christ. "You became [ours]." How? In that they themselves, being scourged for the Lord’s sake, rejoiced that they were counted worthy to suffer shame for His name. "And of the Lord." How? Because He also, when struck and suffering, rejoiced. For He suffered willingly, knowing that such things save the world under heaven. Whence also He said, "Father, glorify Thy Son," ^C speaking of the cross. "With joy of the Holy Spirit." For when you were in sorrow regarding carnal things, you rejoiced in spiritual things. "So that you became examples." And how did these become examples to those, since those had believed first? Because, he says, you proved yourselves excellent from the beginning, so that you became a model even to those who had already believed, of what sort of things one must endure for the sake of the faith. "And [in] Achaia." That is, Greece.

I. 8-10. For from you the word of the Lord has sounded forth, not only in Macedonia and Achaia, but in every place your faith toward God has gone forth, so that we have no need to say anything. For they themselves report about us what manner of entry we had to you, and how you turned to God from idols to serve the living and true God, and to wait for His Son from heaven, whom He raised from the dead, Jesus, who delivers us from the wrath to come.

"For from you the word has sounded forth." Perhaps the fame concerning your faith has run everywhere. Or that you have given passage to the word of God, because of the things you endured. Or that the preaching has been heard everywhere, because of your excellence. "But also in every place." You filled your neighbors, he says, with the word of God. For, emulating you, they ran to the faith. And with admiration, because in such a short time you displayed such faith and struggle, that you have filled the whole world. "So that we have no need to say anything." ^D For the things which it behooved us to say about you, so that we might bring others to an equal zeal, these they anticipate and say themselves. "For they themselves report about us what manner of entry." That is, he says, that with temptations and dangers which those who resisted brought upon us, we entered in to you, but you, not even on account of these, were offended or believed any the less. For when he had departed from Beroea...

as the Acts relate, he suffered persecution. And after having suffered persecution, he says, again coming to you, I was received as one who had performed well. ^A "How you turned." How? Sincerely. How? With a vehement and fervent faith. "And to wait for His Son." Here, through the narrative and the praise, he teaches them covertly to wait for His Son. "From heaven." Then, as if presenting an objection: And how, he says, can we wait for one who has died to come from heaven? Him whom He raised, he says, from the dead. See how he entered into the subject of the resurrection. For if you were not waiting for Him, you would not have endured so many things. But he who waits for Christ, clearly refrains from every wicked deed. "Who delivers us from the wrath to come." He has spoken of the resurrection, and he speaks also of the retribution ^B and vengeance, which he calls the day of wrath. For He has delivered us from it, by forgiving us our sins.

II, 1-4. For you yourselves know, brothers, our entering in to you, that it has not been in vain, but having previously suffered and been treated with contumely, as you know in Philippi, we were bold in our God to speak to you the Gospel of God in much struggle. For our exhortation was not from error, nor from impurity, nor in guile. But as we have been approved by God to be entrusted with the Gospel, so we speak, not as pleasing men, but God, who judges our hearts.

You were, he says, such as this, but neither did we preach any human thing to you, but the words of God. "That it has not been in vain." This is to say, it was not empty. For our preachings were not false myths and trifles. ^C

But though we had previously suffered.

has approved us, so that we should speak nothing for the glory of men. Therefore, He also entrusted the Gospel to us. Thus, therefore, we spoke to you, just as God approved and knew us: that is, without vainglory, without wishing to please you, without guile and impurity. "Not as pleasing men." He interprets himself. For those who teach guileful things and lies, teach them so that they may please men; but we, he says, not so. For we did not teach a lie. Since he had praised them, to avoid any suspicion of flattery being aroused, he came to this expression: "who tests our hearts." But for Him who tests the hearts, it is not possible for one who speaks guile and speaks to please men to be pleasing.

II, 5-8. "For we never came with words of flattery, as you know, nor in a pretext of greed: God is witness: nor seeking glory from men: neither from you, nor from others, when we could have been in authority as the apostles of Christ; but we were like little children in your midst, even as a nurse cheri- ^B shes her own children, so being affectionately inclined toward you, we were well pleased to impart to you not only the Gospel of God, but also our own souls, because you have become dear to us."

"For we never came with words of flattery." That which is the property of impostors. "As you know." He cites them as witnesses that he did not come with words of flattery, and deservedly so. For they themselves knew better than others what things were done regarding him. But that he came neither for the sake of ^C an opportunity or intention of receiving anything, he calls God as witness: for things in the mind of each person are uncertain to men. For the act of receiving, or not receiving, becomes known to men, and they bring testimony of it. But that one never even had the purpose to receive, is known to God alone, though in time it is also manifested to men. For he who has this purpose, unless he changes his mind, will at some time receive. But to Paul, it did not even enter his mind to preach for the sake of gain. Therefore, he deservedly calls the Lord as witness of what was in his mind. And the same Witness, he says, [knows] that we preach not even seeking glory from men. But he rightly says "from men." For the glory which is from God, both he sought and received. And he is very wise ^D to add "seeking." For even if they were glorified by men, yet they were not seeking, nor striving to be glorified. Therefore, God is the witness of this, too. For it must be taken from the common sense. "Nor seeking from men." Nor, says he, did we speak to you any lies so that we might receive glory from you or from others. For we do not seek the glory which is from men. And this, he says, while being able to be glorious, and not sinning by this: for we are apostles of Christ. Since, therefore, we have refused the glory due to us, he says, how were we likely to preach anything guileful for the sake of improper glory? "When we could have been in authority." That is, in honor and glory, or "in authority," that is, to receive and be fed, "as the apostles of Christ." For if

^A embassies sent by a king are in honor, how much more those from Christ? "But we became little children." That is, we had nothing burdensome, nothing oppressive, no arrogance in our midst. That is, we did not take the position above you, but we became as one of you. "Being so affectionately desirous of you." So loving you and holding fast to you and cherishing you in the Spirit, as a nurse does her own nursing children. "We were well pleased to impart to you." Desiring you and longing for you, we were well pleased—that is, we were eager. Or we will, along with the preaching, to give to you, if it were possible, our own souls—and for you. But he who wishes this, how could he have preached for the sake of any worldly thing? Or how could he have partaken of any carnal mind at all? "Because you were dear to us." And what is the cause of these things? One might ask. Love, he says.

II, 9-12

"Our labor." He did not say, "the benefits we bestowed upon you," but what was of much greater concern, "our labor and travail." "So as not to be a burden to any of you." Although we had authority as apostles of Christ, as he said above. "You are witnesses, and God." God is a witness worthy of faith. For how could He lie? But because it is uncertain to men whether God bears witness in this, he also calls as witnesses those to whom the speech is made. ^B [Phot.] "You are witnesses of what you saw, but of what you did not see, God is witness, who knows all things." Thus, he did not want to leave them any handle for suspicion. "How holily." That is, guilelessly; that is, not deceitfully; that is, not according to eye-service; that is, without the intention of receiving anything. "With you who believed." For among the unbelievers he was not considered blameless, for they found fault with him for many things, and especially that he exhorted them to depart from their idols. "As you know." Again he calls them as witnesses because, he says, he treated rich and poor, lowly and powerful, and those who were difficult, alike. Marvelous! What was it to omit no one in such a multitude? "As a father does his children." Above, he said "as a nurse." Now, he says "as a father," which indicates both love and supervision, and that he did everything without arrogance. For who would be puffed up towards his own children? "And comforting." So that you might bear manfully the tribulations rising up against you. "And charging," he says. He therefore who charges, clearly stands far from flattery and eye-service. "To walk worthy of God..."

he says, not so that we might receive anything from you, but so that you might be profited, and might prepare for yourselves the kingdom of heaven, walking worthily of it. Observe him, ^A in the same place also teaching. For if the kingdom of God is the prize, it is necessary to bear all things readily.

And for this reason we also give thanks to God without ceasing, because having received the word of hearing from us—the word of God—you accepted not the word of men, but as it is truly the word of God, which also works in you who believe.

Then he also commends them. For it is not the case, he says, that we were indeed guileless and, as has been said, behaved toward you, while you did something unworthy of the faith; but you received the word of hearing from us, that is, the word heard among you, the word of the preaching, clearly. ^B By "word of hearing," he says the word received through hearing. You accepted the word of faith, he says. ^C But how did you accept it? As if lightly esteemed? No, he says. But you accepted it so, not as receiving the word of man—that is, mine—but as the word of God. For through me, he says, God spoke. Or [by] word heard, or [by] receiving the word through hearing. "Word of hearing." Well indeed. For not all were able to be eye-witnesses of what was preached. And the Lord also said: "Blessed are they who have not seen and have believed," ^D clearly receiving the piety through hearing and the word. "From us the word of God." From us indeed you received it, but it was not our word, but the word of God. "Not the word of men." Not as the word of men, he says, but as it truly is the word of God. Or you accepted it not as the word of men, but as the word of God, just as it is also the word of God, he says. Or you accepted it just as it is and as it is fitting to accept the word of God, that is, with fear, with attention. "Which also works in you." [Oecumenius.] It works in you, that is, it displays its own power, perhaps through certain signs, or it works, that is, it grows through your life.

"For you, brethren, became imitators of the Churches of God which are in Judea in Christ Jesus, because you also suffered the same things from your own countrymen, just as they did from the Jews, who both killed the Lord Jesus and their own prophets, and persecuted us, and who do not please God, and are hostile to all men, forbidding us to speak to the Gentiles that they might be saved, to fill up their sins always. But wrath has come upon them to the end."

And that, he says, you accepted it as the word of God, is manifest from the fact that for its sake you endured to suffer so many things. For just as from the things that he himself suffered, he confirmed the divine

^A truth of what he preached, so too, from the things that they themselves had suffered, they confirmed that they were receiving the preaching as the word of God. "Of the Churches of God which are in Judea in Christ." He distinguished this aptly. Since the synagogues of the Jews also appear to be in God, he says the Churches of the faithful are in both God and in his Son. For he says, "Of the Churches of God, which are in Christ Jesus." But he who denies the Son, denies also the Father. "That you have suffered the same things." For these also endured many adversities from their own fellow tribesmen: just as the believers from the circumcision had, from those who remained in Judaism. "Who also killed the Lord Jesus." And what is surprising, he says, if the Jews afflict their own fellow tribesmen, since they even crucified the Lord himself? For the sufferings of Christ are a great consolation against afflictions: therefore he also always remembers them. "And the prophets." Perhaps, he says, someone will say that they killed the Lord out of ignorance: but were they ignorant of the prophets themselves, in whose books they were busied? Yet they killed them as well. "And have persecuted us." And us, he says, they have expelled. We must therefore bear adversities manfully, looking toward those who have suffered them. "And they do not please God." For how might they please him who was crucified by them? "And are contrary to all men." For if the preaching of God is for the world to be saved, and they themselves prevent [it] from being spoken and impede the salvation of all, they are truly common enemies of the world, behaving in a hostile manner toward the salvation of all. "To fill up." ^B [PHOT.] These things they did both long ago in the case of the prophets, and now in the case of Christ and in our case, so that their sins might always be filled up. For because they were always doing these things, they were always filling up their sins. "Their sins." [OECUMENIUS.] Observe the heightened accusation of the Jews, and the homicide worthy of them. For he says that everything the Jews did, they did with the intention of sinning, that is, they knew that they were sinning and yet they sinned. For "to fill up," he says, their sins, [means] as if they were debtors to sin, thus they were sinning. For let it be granted that they killed the Lord in ignorance; but the prophets, for what reason—those of whom they boast themselves? Why do they persecute us? Why do they afflict you? Why do they prevent the nations from being saved? If it is good for the nations to come to the faith of Christ, why do they not run to it also themselves, but even attempt to block those who are running to it? But if they do not judge it to be good, why do they envy those who are approaching? And what concern are the nations to them? You see how they sin voluntarily, and do everything ^C to fill up their sins always, that is, for the purpose that they might never cease from sinning? Therefore he also says: "For wrath has come upon them to the end." For always when they sinned, wrath followed them: but it was delayed, yielding place for repentance; now, however, it has overtaken them. "Wrath has come upon them." He knows that to have many companions in adversities does not only bring consolation. ^D

ielding place for repentance; now, however, it has overtaken them. "Wrath has come upon them." He knows that to have many companions in adversities does not only bring consolation. The addition of the article shows that this wrath was already long since owed to them. "To the end," no longer, he says, as in the past, with servitude and then freedom, captivity and then return, and the wrath of God and then reconciliation; but to the end, he says, will the wrath of God be upon them, that is, until the end, so that there is no longer a release from evils.

Chapter II. That he desired them, and rejoiced in them, and was solicitous that they might be perfected.

"But we, brethren, being bereaved of you for a short time, in presence, not in heart, endeavored the more abundantly to see your face with great desire. Therefore we wanted to come to you—even I, Paul, time and again—but Satan hindered us. For what is our hope,

uit ne venirem: » hic autem quoniam in afflictiones incidens præpeditus est, Satanæ dicit illud esse opus divina factum promissione. « Nam quæ est nostra spes? » Quanti amoris sunt ^A hæc verba. Mothers immediately speak these words concerning their own children. "A crown of boasting." It would have been enough to say "a crown," in order to show the vehemence and the boasting which he bore towards them; but for a greater demonstration, he added "of boasting," as if he were saying: I boast in you more than in a crown. "Or are not even you?" What then? Are the Thessalonians your hope, O blessed soul? Not these alone, he says; therefore he added also, "And showing that others also there are." "For you are our glory." For how do you think his affection was, which led such a Church of the faithful, planted by himself, to Christ? "It seemed good to us." We chose, he says, and we endured.

III, 2-5. "And we sent Timothy our brother and minister and fellow-worker in the Gospel of Christ, to confirm you and to console you concerning your faith: that no one should be moved or disturbed in these afflictions." For you yourselves know that we are appointed to this. And indeed when we were with you, we foretold to you that we should suffer affliction, just as it also came to pass, and you know it. For this reason I also, no longer bearing it, sent to know your faith: lest by any means he who tempts had tempted you, and our labor had been in vain.

^C Such is the method of this holy man: when, through afflictions and the violence which follows them, he cannot set out to some of the disciples, he sends others, and through them he meets and converses with them. This he does to the Philippians, this he does to the Corinthians, having sent the same Timothy, and through him as an intermediary he converses with them and addresses them. "Our brother and minister of God." By saying this, he is not so much extolling Timothy as he is showing his zeal towards them. "Such a one," he says, "I sent to you." "And our fellow-worker," as if he were saying: We withdrew him from such a work because of our love for you. "To confirm you." As though they were wavering, because their teacher was in afflictions. For indeed great is the disturbance that follows for the disciples if their teacher suffers adversities. ^D "And to console you." For this was done as a consolation, that they might not be shaken in their faith. "That no one should be moved." This means, should be terrified. The metaphor is taken from dogs moving their tails. That is, that you should not be moved, or shrink back from your first will and purpose. "In these afflictions." For the afflictions were then frequent, just as he himself also said: "And Satan hindered us." But you must not be disturbed, he says, or be offended on account of the things which I suffer. Why? For you yourselves also, he says, know that we are appointed to be afflicted: that is, to this we are chosen, to this we are enrolled. Elsewhere also he says: "Therefore I am content in necessities, in afflictions." And again he calls the apostles "appointed for death." "We are appointed for this." He consoles them even concerning future afflictions: "We told you beforehand." Much consolation is in this.

for they were no longer troubled as if by an unexpected event. Therefore, Christ also said to the apostles, "And now I have told you before it happens, so that when it happens, you may believe" [John XIV, 29]—"just as it also happened, and you know." You yourselves are witnesses, he says. The coming affliction was no secret to you. "Therefore, I also, no longer enduring..." If you told them beforehand that they would be afflicted, and that they ought not to be troubled by the affliction, why send again? "Out of great love," he says. For those who love are suspicious even of things that are secure. And because the temptations were so great that they even frightened Paul. Notice, however, that he did not say, "Doubting concerning you," but—what is an indication of great love—"No longer enduring," he says, "I sent to know" [I Thess. III, 5]. ^B Here some inquire: why did he who ascended to the third heaven and heard ineffable words [II Cor. XII, 4] say, "To know your faith"? What, then? Was he ignorant of how they were disposed, he who had Christ speaking within himself? We say that the apostles did not know everything; rather, they were ignorant of some things. One might find this ignorance in the prophets of the Old Testament as well. For Elisha, unaware of the death of the son of the Shunamite, said to Gehazi, "And the Lord has hidden it from me" [IV Reg. IV, 27]. But they were ignorant for three main reasons: First, to restrain their pride. "There was given to me," he says, "a messenger of Satan" [II Cor. XII, 7]. Second, so that men might not think of them as beings greater than human nature. Third, so that we all might know that, being of like passions with us, they accomplished what they did through their own labors and virtue, and did not always enjoy divine inspiration, ^C lest they be thought to be what they were by grace and not by virtue. "Lest by any means the tempter has tempted you." For we did not suspect, he says, that you have been shaken, but only that you have been tempted. Surely, to be troubled in adversities proceeds from the devil, and especially when others suffer a stumbling block because others are being afflicted. "And our labor might be in vain." Why? For even if they were turned aside, would that have happened because of you? No, he says. But nevertheless I feared, even in this way, because of the force of my love.

Chapter III

^D Now, when Timothy had come to us from you and had brought us good news of your faith and love, and that you have good remembrance of us always, desiring to see us, just as we also desire to see you, therefore we have been comforted, brothers, through you, in all our affliction and distress, through your faith. Because now we live, if you stand in the Lord. For what thanksgiving can we render to God for you, for all the joy with which we rejoice for your sake before our God, night and day praying exceedingly that we may see your face and supply what is lacking in your faith?

[Beginning of the chain: 81 COMMENT. IN EPIST. I AD THESSAL.] ^A You see his overflowing joy. For he did not simply say "one who reported," but "one who brought good news." “And that you have remembrance of us.” For since faith is firm, there must necessarily be a firm remembrance of us, “just as we also have of you.” With an encomium. “For thus,” he says, “you love, as you are also loved.” “Therefore we were comforted.” “But,” he says, “we hoped, lest you might be tempted, and we were grieving; but when Timothy reported what he did report, not only did we cease from grieving, but we were filled with joy.” “In all our affliction.” (O holy and God-beloved soul!) “In all,” he says, “our affliction and necessity; over you and over your faith we were consoled and comforted,” as if to say: No sense of grief remained with us because of the joy that we received concerning you. “Through your faith.” For this, having remained unshaken, produced comfort in us. “For now we live.” He did not say, "We have recovered our spirit" or "We have breathed again from our evils," but what was greater, “Now we live,” he says, considering the firm state of their faith to be life, and for it to be shaken to be death. “If you stand in the Lord.” But they stand in the Lord who keep his faith immovable and provide a life equal to that faith. “For what thanksgiving—.” And such, he says, is the joy for your sake, that we cannot even find how to give thanks worthily. ^B “Before our God.” Rightly do we rejoice before God; for He himself is the cause of this joy for us, and it is His gift. “Praying exceedingly.” Being poured out, he says, toward such a prayer, and praying more vehemently than it is likely for one wishing to see his disciples to pray. “And might perfect.” Regarding those shaken in faith, he speaks of "strengthening"; but for those strengthened in faith, yet lacking a little in instruction, he speaks of "perfecting," that is, fulfilling. “What is lacking in your faith.” And yet above, he testified to them that they were standing. For this, as he says, Timothy also testified. How then does he say, “What is lacking in your faith”? And we say that perhaps some things regarding the doctrine of the resurrection or something similar were missing for them; for they were firm in the faith toward Christ, not turned aside by temptations and afflictions. ^C But it was necessary for them to learn the rest of the doctrine that is among us.

CHAPTER III.

In this place, he also defends his own role through prayer. It was not, he says, through any negligence of mine that I did not come; for I myself pray that I may come; as if he were to say: "May God hinder Satan, who is everywhere a hindrance to us through his temptations, that we may come to you by a straight path." ^A *Abundantes faciat* (May he make you abundant). See how great he wants charity to be, that he even prays that they may abound and exuberate in charity. "Mutual among you and towards all." For this is characteristic of Christians, not only to love their brothers, but all men, both believers and unbelievers. "Just as we do towards you." For our love is already present, but we pray that yours may also come to be. "That he may confirm." May charity, he says, confirm your hearts. For if it itself superabounds, a confirmation is wrought for those who have obtained it. "Your hearts," he says. For this is naturally suited to confirm also the inner man. Indeed, it prohibits evil thoughts from issuing from it. The blessed Basil, in his book to Amphilochius, where he discourses on the Divine Spirit, says that Paul is now praying to the Holy Spirit. For who, he says, could confirm their hearts in charity before God in the presence of the Son? Certainly the Spirit. But to whom does one pray except to God? "My vows," he says, "or my prayers, I will render to the Lord." Note there. ^B "Irreprehensible in sanctimony." It would have sufficed indeed to say "irreprehensible"; but now he has added also "in sanctimony," that is, in purity. He does not say this concerning modesty alone, but concerning every virtue: for this is truly sanctimony, to be pure from every stain. "Before God." Or he says this: In sanctimony before the Father. For this is true sanctimony, to have it approved by the eyes of God. Or, with Christ judging, which judgment takes place before the Father. For where could the Father, who fills all things, possibly be absent?

CAPUT IV

IV, 1-8. Furthermore therefore, brethren, we ask you and exhort you by the Lord Jesus, ^C as you have received from us how you ought to walk and to please God, that you may abound the more. For you know what precepts we gave you by the Lord Jesus. For this is the will of God, your sanctification, that you should abstain from fornication, and that every one of you should know how to possess his vessel in sanctification and honor, not with the affection of concupiscence, as also the gentiles who know not God: that no man overreach nor circumvent his brother in business, because the Lord is the avenger of all these things, as we have told you before and have testified. For God has not called us into uncleanness, but to sanctification. Therefore he that despiseth, ^D does not reject man, but

^A God, who also has given his holy Spirit unto you.

Chapter 4

“Furthermore then, brethren.” This means that which is left, namely, to proceed to exhortation. Or, “Furthermore” stands for “sufficiently.” “We beseech you.” “We beseech and exhort” are the same and equivalent. “By the Lord Jesus.” See his humility. He does not think himself worthy or capable of making a plea, but he takes Christ along. “Through Christ,” he says, “I exhort you.” “As you have received.” This “received” is not only of words, but also of deeds. For from the things in which he himself was occupied, he became an example to his disciples. “That you may abound.” And more, he says, do something beyond what you have received. For as though speaking to little children, he says, I did not command things that were perfect. But as you progress in faith, progress also in your conduct. “For you know what commandments.” He leaves them inscribed in their memory. “Your sanctification.” For the will of God, he says, is your chastity. Indeed, in every Epistle, he pays very great attention to chastity, for he knows the tyrannical and difficult-to-master nature of the passion. “That you should abstain from fornication.” And what is sanctification? To abstain, he says, from all fornication; for there are many kinds of uncleanness. “That every one of you should know.” Chastity ^B is a matter of practice and learning. “How to possess his own vessel.” By vessel, he means the body. If, therefore, we hold it in sanctification, we possess it; but if in fornication, sin possesses it. Some have interpreted “his own vessel” as one’s wife. But I think he calls each person’s body by that name; for he does not offer this rule only to those who are married, but also to the unmarried and the widows. “Not in the lust of concupiscence.” And what are the passions of concupiscence? The fuels of it, such as luxury, wealth, sloth, and idleness. For these are the passions of concupiscence; as if he said, its power and strength. “The Gentiles who know not God.” For the nations that do not know God have no hope of retribution; therefore they do everything according to desire. “That no man go beyond and defraud.” To each, he says, God has distributed a wife, and has set bounds, namely, the union with that one alone. So that any union with another is a transgression and greed. “In any matter.” This is, in the union; for here he speaks of adultery, whereas above he spoke of all fornication. “Because that the Lord is the avenger.” He exhorted first, then he put them to shame by saying, “Even as the Gentiles.” Then he persuaded them by reason, having called it fraud; finally, he strikes fear. For you do not do these things, he says, without retribution; for God is the avenger for both the defrauded party and for Himself. For He avenges Himself ^C when He is disobeyed. “For God has not called us.” And God also avenges Himself by taking penalties from the one who has been fraudulent in this. According to this, we were called by Him unto purity; therefore, he who acts contrary to the calling (for this is the one who despises) has insulted the Caller more than the one who was defrauded. He said this to show that ^D not only where a brother is the one being wronged is one to avoid adultery, but even if the person wronged is an unbeliever. For God

^A is wronged, who wishes you to be pure, and is not hearkened to. For you defile yourself, even if you do not commit adultery with the wife of a brother, but with that of an unbeliever, or with a slave, or with any of those who are publicly prostituted. « Who also gave the Spirit. » He says, He gave us the Holy Spirit, and we harass Him through our impurity. And how do we not wrong both the One who gave and that which was given?

IV, 9-11. As touching brotherly love you have no need that I write unto you. For you yourselves are taught of God to love one another. And indeed you do it toward all the brothers who are in all Macedonia. Now we beseech you, brothers, that you abound more and strive, to be quiet and to do your own business, and to work with your own hands, as we commanded you, that you may walk honestly toward those who are without, and have need of nothing.

^B He does not speak now of love toward everyone, but of that which is toward the brothers. And from the fact that he omits it, he achieves two things: he says that it is so necessary and useful for you to love one another, that there is not even a need for me to write this, but that you yourselves know it. For in matters that are quite manifest, it is not even necessary to persuade. And because he thinks and is persuaded that they are doing it, he urges those who do not persevere unto it even more, fearing lest such a reputation and glory concerning them might fall short of the truth. « Taught of God. » O what a tribute! He made God their teacher. This also the prophet said: « They shall be, » he says, ^C « all taught of God. » « And indeed you do it. » Therefore we have no need to write, because you do not need to be reminded of this, but you do it. « In all Macedonia. » For Thessalonica is the metropolis of Macedonia. « That you abound more. » You do it indeed, but we beseech you that while doing it you may abound, and distribute more liberally (for they were poor, their own goods having been seized, as he said above), that you may work and distribute. « That you be quiet. » « In this you strive. » For what purpose? That you may be quiet, and do your own business; just as if you were to say: Do not be ashamed because you have become poor for God’s sake, but consider this a matter of glory, that you are quiet, and do your own business, etc. Or do you say that it is ^D to offer benefits to the brothers, and to show kindness to them? Then if they say, "But we are poor," he says that by being quiet and doing your own business, you will have the ability and power to be able to distribute liberally to them also and to offer benefits. « And to do your own business. » But how will it happen for you, since you are poor, to be munificent? He says, from this, if you are quiet and do your own business. Then interpreting, he says: « Work with your own hands, that you may walk honestly. » That you may not, he says, be disgraceful by begging. For this he says, even if it is in an honorable...

to act honestly. Do not act, he says, beyond what is proper, by begging. This is what he indicates, although he expressed it in more honorable terms. For if we faithful, seeing those who are healthy begging, take offense because they go about in idleness when they are able to work, how much more so the unbelievers? Whom he calls "outsiders," that is, from the faith. ^A

CHAPTER V.

Doctrine regarding the resolution of death and the manifestation of Christ regarding the dead and the living.

IV, 13–14. *But I would not have you ignorant, brethren, concerning those who are asleep, that you may not grieve as others do who have no hope. For if we believe that Jesus died and rose again, even so, through Jesus, God will bring with him those who have fallen asleep.* ^B

There are, indeed, certain things which, through ignorance, produce grief, but which, when known, calm the sorrow. "Concerning those who are asleep." Observe that he did not say, "concerning the dying," but "those who are asleep," showing that there is also a resurrection. "Who have no hope." Hope, that is, of the resurrection. For it is characteristic of such people to grieve over those who have reached their end. "For if we believe." For "if," since "because." Or thus: If, in any sense, he says, we believe, and our souls are not ^C crazed, "even so," he says, "God," that is, just as he raised the Lord from death, will raise us. Observe the certainty of the language. Concerning the Lord, because His resurrection has already taken place, he speaks confidently: "He died." Concerning us, because the resurrection is still in the future, he says: "Those who have fallen asleep," showing that there is also a resurrection. For "shall he who sleeps," he says, "not add that he shall rise again?" "Those who have fallen asleep through Jesus will he bring with him." Either "through Jesus" he will bring them, because the Son is the cause of the resurrection and of our being seen before the face of the Father. Or, "those who have fallen asleep through Jesus," that is, those who have fallen asleep in the faith of Jesus, he will bring, he says, that is to say, either into his own presence, or to the resurrection. What then, might someone say with regard to this second interpretation, will the resurrection be partial, as if the unbelievers will not rise? It will not be this; rather, all will indeed rise, but not all will be "brought." For to be "brought" signifies being caught up from every side in the clouds and led to the Judge with honor. ^D For the believers, and those who have this name with no pretense, will be caught up in the clouds to meet Christ. But the unbelievers will wait below for Him as He comes, unworthy to meet Him. Why then did he not say, "that you may not be punished as those who do not confess the resurrection?" Or, as if this were an admitted fact, he passed it over and says: "That you may not, along with that future punishment, grieve also for what is present." Or because they did not disbelieve in the resurrection (and the fact that they were in doubt about the times, which he mentions lower down, indicates this), but were only grieving heavily for those who were dying.

"For this we declare to you by a word of the Lord, that we who are alive, who are left until the coming of the Lord, shall not precede those who have fallen asleep. For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God."

^A

He was about to speak of a great mystery, and for this reason he took care to ensure it would be believed. It is not our word, he says, but the Lord’s. "In the word of the Lord." Perhaps this too was one of the hidden things; for it was not permitted to speak of all things, but this one he was permitted to speak. "That we." He does not say this of himself, for he would not be living in the flesh until that time; rather, for the sake of the argument, he puts forward his own person. "Who are alive." He calls the souls "living," and the bodies "sleeping." Therefore, the souls will by no means anticipate [the bodies], for the bodies are raised first, so that the souls may take them back; he says they are "left behind" because of their immortality. For if he were not speaking of souls, he would not have said, "We who are alive, who are left behind," since even he was to die. He says, therefore, that we souls who are living will by no means anticipate the bodies in the resurrection, but together with them we shall enjoy the resurrection. Thus does Saint Methodius hold in his book *On the Resurrection*. ^B "Who are left behind." For then those who are found living will, in an instant, in the twinkling of an eye, be changed, as he says in the first epistle to the Corinthians. "We shall not anticipate," that is, we shall not arrive before, we shall not get there first. For because it seemed easier for those who had been overtaken by the end in life to be changed in the twinkling of an eye and snatched up, rather than those who had already been reduced to ashes, he says that the living will not anticipate the dead, so great will be the power of the One who raises the dead. "For the Lord himself." He mentions the cause why those who died earlier will not be anticipated. "With a cry of command." ^C When He gives the command, and when the archangel cries out, and when the trumpets sound, He will descend. The Lord indeed commands, and the archangel utters the Dominical command with a voice; and the other heavenly ranks, whom he figuratively calls trumpets, sound as well, just as he also speaks of them sounding. But the Lord, as we said, gives the command; the archangel announces the Dominical command to those under him; and they administer it and sound it forth to the ends of the world. And the dead, however many there are from the whole world, rise and are gathered. ^D Observe how skillfully and minutely he depicts the resurrection of the dead, so that it might be more deeply impressed upon the minds of the hearers. "With the voice of an archangel." By the voice of an archangel, he means the command given to the angels appointed to gather everyone, making them ready, as though the Judge had arrived. For the Lord's command performs the act of the earth giving back those it had received, now transformed into incorruption; but the angels, at the archangel's command, prepare those who are scattered to the furthest corners of the world to be gathered into one. "And with the trumpet of God." A type of these trumpets were those at Mount Sinai; for when the King appears, it is fitting that trumpets...

^A should sound. He calls the angelic powers "trumpets," because just as a trumpet sounds nothing of its own, but only what the craftsman blows into it, so too the trumpets of God presume to sound nothing of their own, but only what the common Lord and Creator commands them through the archangel. "And the dead in Christ." Those who are in Christ, that is, the faithful, will rise first; the rest are last, as those who are not to be caught up or to go out to meet Him. ^B "Then we who are alive." After this, he says, as many of us who are alive and remain and are worthy, we shall be caught up together with those who have already died. Do not imagine, therefore, that the dead will rise with greater difficulty. For the catching up will be together. "In the clouds." In the vehicle of God. For a cloud also took up Christ. If, however, He is to come, why are the faithful caught up? In order that they may meet Him; this is an honor. For just as when a king enters a city, some ^C meet him in honor, while the condemned remain inside awaiting the judge, so too then are the righteous caught up, while the sinners, even if they were believers, remain. "In the air." For they will go through the clouds into the air, that is, they will be aloft. "And so we shall always be with the Lord." Then he states the crown of blessedness, which is to be always with Christ. [ΦΩΤ.] You will observe that in describing the resurrection, he made no explicit mention of those who rise for punishment and condemnation. He does this, I believe, for three reasons. First, because he is consoling the Thessalonians, he mentions the resurrection. "I would not have you ignorant," he says, "concerning those who are asleep, that you may not grieve." It was not fitting, therefore, for ^D one who was about to bring consolation to intermix somber things. For what kind of consolation is perpetual punishment and condemnation, and darkness, and the worm, and fire? Rather, if he had written in such a way, he would have increased their grief and in no way brought their souls any consolation. Second, because he was detailing the resurrection for the faithful. With good reason, therefore, he does not mention those who are to be led away to punishment. For the faithful who live according to the Lord’s commandments do not experience any punishment, but dwell in eternal joy and gladness. There was no need, then, to make mention of the sufferings of others and to introduce affliction into the glory and luxury and blessedness prepared for the faithful, and especially when writing to believers. Third, because he is now explaining the very mystery of the resurrection itself and the reason for which it came to pass. For God brought about the resurrection for the salvation of all men, and for immortality and ineffable glory and joy, and the enjoyment of eternal good things. For He prepared punishment for the devil and his angels, as He also says in the Gospel, but not for men. But if some, by their own wickedness, choose for themselves that which was prepared for the devil, instead of the good things prepared for them, this is not due to the Lord's philanthropy and providence. 176 If some by their own iniquities, instead of the things prepared...

vil, instead of the good things prepared for them, this is not due to the Lord's philanthropy and providence. Therefore, the divine Paul, referring to the very nature of the resurrection and the reason why God brings it about, rightly makes no mention of those who are led away to punishment; for it is brought about not for punishment, but for the distribution of rewards. "Therefore comfort one another," not to be sorrowful "as the rest who have no hope."

CAPUT VI

That Christ will come suddenly; therefore one must be zealously prepared with faith, hope, charity, honor, peace, long-suffering, and the love of learning.

V, 1-3. "But of the times and the seasons, brethren, you have no need that I write to you. For you yourselves know perfectly that the day of the Lord so comes as a thief in the night. For when they shall say, Peace and safety, then sudden destruction comes upon them, as labor pains upon a pregnant woman, and they shall not escape."

"You have no need," as though it brought no utility. Perhaps, however, Paul knew it, having learned this also among the mysteries. "That the day of the Lord." This is said both of the general consummation and of the individual end of each person. "As a thief." Why as a thief? Because by this he signifies that it is hidden and sudden. And we say that this is useful in many ways. First, because if someone knew the final day, he would take no care for virtue, but by committing myriad evils, he would approach baptism only at his final breath. Second, because many sins are checked by the fear of death; for if it were manifest to someone that he would not die at a certain time, he would commit all things fearlessly. Third, because if anyone knew that they would certainly die at such a time, they would live in continuous sadness of soul; but now, because of the uncertainty, we are continuously nourished in good hope. Fourth, because the saints would not have a reward for casting themselves into uncertain dangers. For if it were manifest that the consummation would come after three years, and it could not be otherwise, everyone would surely despise dangers, knowing that they would accept no harm from them; but what kind of virtue would that be? And these things are said, inasmuch as the end of each person also comes secretly.

For it has been said that that sentence, "The day of the Lord so comes as a thief in the night," is adapted both to the general consummation and to the individual end of each person. For when they say, "Peace and safety," this also he said for their consolation. For he says, do not let those who harass you, because they dwell in prosperity, suppose that the end will not come; for it will certainly come. "Then sudden destruction upon them." So that the punishment of the unjust and the fraudulent might not be altogether without consolation; and furthermore, that the more powerful, by not knowing the end, might not—by cruelly and inhumanely insulting those weaker than themselves—compel them to blasphemy and desperation. And how does he say destruction is coming suddenly, when Elijah [is to come] beforehand ^{C D}

and that signs of the end exist, but not of the coming of Christ? ^A For it will be sudden. "He will repay each one according to his works." It is well that he has set forth the example of a woman with child. For she indeed has many signs of birth, but the hour or the day [of arrival] she does not have. Furthermore, because of the sharpness of the pain, he brought this into the middle. But Christ, my God, in making mention of the consummation, used the example of Lot and of Noah. ^B These things concern the common consummation; for as regards the individual one, there is no doubt that it will be thus. "And they shall not escape," that is, from the toil and destruction, those who were saying "peace and safety." He speaks about sinners.

"But you, brethren, are not in darkness, that the day should overtake you as a thief. You are all sons of light and sons of the day. We are not of the night nor of ^C darkness. Therefore, let us not sleep, as do others, but let us watch and be sober. For those who sleep, sleep at night, and those who are drunk are drunk at night. But we, being of the day, let us be sober, putting on the breastplate of faith and love, and the helmet, the hope of salvation."

"You are not in darkness [that is, in a life darkened by sins], that the day should overtake you as a thief. What then? Does it not also hang over them in uncertainty?" Yes. For it was not said, "as a thief," because it hangs over us in uncertainty, but because ^D the day will not come to us as an infiltrator, nor for evil and harm, as the thief does. For he approaches those whom he approaches for evil. "You are sons of light." For just as those who do things worthy of Gehenna are called sons of Gehenna, and those who are disobedient are called sons of disobedience, so too are those who perform just and enlightened deeds [sons] of light and of the day. We are not of the night, that is, sons of sin. "Let us not sleep," that is, let us not be sluggish in good works. "And let us be sober." Sobriety is a strain of wakefulness. For it is possible to be awake and differ in no way from one who sleeps; as if he were saying, "Let us perform good works soberly, and let us order our own life." "For those who sleep, sleep at night." He calls those who are inactive toward the working of good, that is, sinners, "sleeping." Since, therefore, it follows that those who sleep sleep at night, it is not fitting for you to sleep, being sons of the day and not of the night; as if he said, "Sinners live in the gloom of sin. But those who choose to perform just deeds must not sleep," that is, be inactive in virtue, since they do not differ by the night of sin, but by the light of virtue and of just action. "And those who are drunk, are drunk at night." By intoxication here he does not mean only that which arises from wine, but the fog and darkening produced by sins. "But we, being of the day," that is, sons of [the day]. "Putting on the breastplate," he said, it is necessary to be awake and sober; now he adds...

^A filii. «Induti thoracem.» He said above that it is necessary to be vigilant and attentive; now he adds that besides these things, it is also necessary to be armed, since if the devil finds us disarmed, he attacks and strikes, even if we are most vigilant and attentive. He calls faith and charity the breastplate, on account of their solidity and indivisibility; for faith and charity ought to be of such a nature. And for him who possesses these, the devil's darts cannot have access. «The hope of salvation.» For the hope of salvation, in the manner of a helmet—the most necessary of the things within us—does not allow the mind to be led astray. For indeed, the helmet protects the head, the most vital part. And elsewhere he places faith, hope, and charity before the other virtues, and now he commands us to possess these, and in addition to these, that we be armed.

^B V. 9-13. «For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ, who died for us, so that whether we are awake or asleep, we might live together with him. Therefore encourage one another, and build up one another, just as you are doing. We ask you, brothers, to recognize those who labor among you and who are over you in the Lord and admonish you, and to esteem them very highly in love because of their work. Be at peace among yourselves.»

These, he says, are the weapons we must have. Since God did not destine or appoint, nor did He make us for this purpose, that we should receive His wrath, but that He might save us. Since, therefore, it is the will of God that we be saved, He Himself also assists us in the acquisition of these weapons. «But for obtaining salvation.» He acquired us for Himself, and, as it were, obtained us as a possession, having given for our sake the price, which was the most precious of all that He had; for He gave the blood of the Only-Begotten. Since, therefore, we have, he says, the proof of God’s love, let us have faith which is toward Him: love which is toward Him and toward our neighbor: and a good hope that He will save those whom He has acquired. «So that whether we are awake.» For this purpose, he says, Christ died for us: that whether we are awake, that is, living, or asleep, that is, dying—for he takes "sleeping" here in a different way than he did above—we might live together with Him. For those who possess the aforementioned weapons will live and reign together with Christ. «Therefore encourage one another.» Since the teachers are not able to provide admonition to everyone, he entrusts to them the task of exhorting and teaching one another. «We ask you,» that is, we exhort you. «To recognize those who labor.» Then, lest they think that he has removed their teachers from their authority by entrusting to them the building up and encouragement of one another, he immediately makes mention of their teachers. «And who are over you.» For if we deem those who are in positions of power over men worthy of all honor, it is much more necessary to hold in honor the priests who are over you in the sight of God. Whence he says: «In the Lord,» that is, those who are over you according to the Lord, or rather, who preside in the Lord. «And»

«And estimate them.» And that you should consider them worthy to be in your love: that is, consider them worthy to be loved, and not in a small way, but «abundantly, above measure.» Great is the intensity in the expression because of the double composition, namely of the preposition *hyper* and *ek*. «Because of their work,» he says, which they perform unto you. For these are to you the providers of baptism and teaching and knowledge and the participation of mysteries. «Be at peace among yourselves.» Do you see how he knows of enmities arising towards teachers? For since they rebuke those things that are base, and restrain the wicked, they are hated, although they ought to be loved.

«We beseech you, brethren, admonish the unruly, comfort the faint-hearted, support the weak, be patient towards all men. See that none render evil for evil unto any man; but ever follow that which is good, both towards one another, and towards all men.» ^B

Here he directs his discourse to the teachers. Admonish, he says. Do not rebuke with stubbornness, but admonish with meekness. For since these are perverse, rebuke would make them more ferocious. And he calls those «unruly» who act against the order defined by God. «Comfort the faint-hearted.» A faint-hearted person is one who is sluggish and dejected, and who does not bear injury or affliction or persecution for Christ. Therefore, comfort such as these, as if they were dispirited. «Support the weak.» Be concerned for them, strengthen them. He calls those «weak» or feeble who are such regarding the faith. For it is not proper to despise these, just as he also says elsewhere: «Him that is weak in the faith, receive ye.» ^C «Be patient towards all men.» For this is especially fitting for a teacher, to be long-suffering. This also has the nature of bending the unyielding. «See that none render evil for evil.» But if evil is not to be rendered for evil, what shall we suffer who render evil even for good? «But ever follow that which is good.» For it is not sufficient, he says, not to render evil for evil, but one must also repay with good. For this is "to follow that which is good." And the word "follow" has an emphasis of great effort in performing good deeds. «And towards one another.» By "one another," he means the brethren. But by saying "all men," he has included even unbelievers. ^D

«Rejoice evermore, pray without ceasing, in everything give thanks. For this is the will of God in Christ Jesus towards you. Quench not the Spirit, despise not prophesyings. Prove all things; hold fast that which is good. Abstain from all appearance of evil.»

Always rejoice, he says, even if you fall into temptations or sorrows. For to the one who has a mind, all these things become providers of joy and crowns. But he says to rejoice in all things, that it might be achieved by praying constantly. «In everything give thanks.» In everything, that is, even in those things which seem contrary and against

to rejoice in all things, that it might be achieved by praying constantly. «In everything give thanks.» In everything, that is, even in those things which seem contrary and against the target. For God does everything for what is beneficial, even if we are ignorant of his dispensations. «For this, he says, is the will of God,» that we should be grateful toward the one who is always doing good. «In Christ Jesus.» That is, through Christ Jesus; for he is the one who taught this philosophy. ^B «Do not quench the Spirit.» Since the present life proceeds in darkness, God has given us the lamp of the Holy Spirit to illuminate our governing faculty. Do not, therefore, he says, quench this grace of the Spirit like the five virgins. An impure life and unmercifulness quench it and make it inoperative. Or thus: There were among them prophets and false prophets, but it was uncertain before the outcome who was the true one. Since, therefore, they did not know the false ones, they lived indiscriminately with everyone. He says, therefore: «Do not quench the Spirit,» that is, do not suppress the gift and hinder it by turning away and not allowing it to speak. «Do not despise prophecies.» For it has been said that because of the false prophets, they even despised the true ones. «Test everything.» What then shall we do, he asks, because of the false prophets? What? Test everything, and hold fast to what is good—that is, hold fast to the true prophets and hold them in high esteem. «Abstain from every form of evil.» This can be understood, according to the sequence, as referring to the false prophets, but it can also be understood as referring to sins.

CAPUT VII. Prayer concerning the sanctification of the spirit, soul, and body.

^C After the counsel, he prays for them, that they might have security on every side. «In all things [Totos].» That is, whole and through and through. «Spirit and soul and body.» By spirit, he means the Holy Spirit himself, or the grace which is from him, which he prays may be preserved for them. For if it shines in us and remains in us, we shall be saved. For if we do not quench it by evil actions, according to the first interpretation above which we wrote before, it is preserved and kept for us, lighting our lamps. But what he says, «blamelessly,» can indeed be applied also to the spirit, so that we may keep it blameless and unspotted; but it can most especially be referred to the soul and body; for if the Spirit is preserved by us, these will be blameless. «Faithful is he who calls you.» See his humility,

^A Having 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 called [you] to salvation, and He is faithful—that is, truthful—He will certainly do according to His will and will save [you]. "Who also will do it." To this, he means, He called; for He called unto salvation. "Brethren, pray for us." Behold his humility, if Paul stood in need of their prayer. "Greet the brethren." For since he himself, being absent, could not greet them with a present mouth and kiss from there, he desires others to greet them. "With a holy kiss," he says; for a kiss can also be deceitful, like that of Judas. "I adjure you." He adjures them for this reason, so that even if they disregarded him personally, they might at least perform what was said because of the oath. "That this Epistle be read." This is done more for the sake of affection than for instruction, so that, he says, I might be in conversation with them as well. "The grace of our Lord Jesus Christ." And where the grace of Christ is, all good things accompany it.

The end, with God's help, of the First Epistle to the Thessalonians. Written from Athens.

ARGUMENT

TO THE SECOND EPISTLE TO THE THESSALONIANS

He sends this [Epistle] from Rome. The occasion of the Epistle is this: Certain idle and disorderly persons from Thessalonica, going about, were subverting the brethren, pretending that the coming of the Lord was already imminent. ^C And they were deceiving those who heard them, as if the Apostle were indicating this and they had heard it by the Spirit. Having learned these things, then, the Apostle writes the Epistle. And first, he commends their faith as having increased, and that he boasted in them, because they were enduring tribulations manfully for the sake of Christ. And he consoles them, showing that there would be retribution from God against those who were committing injustice against them. Then, concerning the coming of the Savior, he teaches them to believe no one, ^D nor to be troubled, neither by spirit, nor as if he himself had written it, nor at all to think that it is already present. For he says it will not happen beforehand, unless the apostasy comes first, and after this the Antichrist, the Son of perdition, whose coming [he says] is with signs and lying wonders...

^A future according to the operation of Satan. Then, exhorting them to stand manfully and hold the traditions which they were taught by him, he commands that they have no communication with the unruly, but rather that they cast them out: for he indicates that those who are of such a kind live meddlesomely. And he commands generally that whoever does not obey his words should be cast out from the congregation. And finally, having prayed for peace for them, he concludes the Epistle with a greeting written by his own hand, which he indicated was the sign of all his Epistles.

OF THEODORET

Since in the former Epistle he wrote as if he were entirely intending to go to them, and to fulfill that which was lacking to them, and gave many signs of affection, and yet did not go: for this reason he adds this Epistle in place of his own coming. But that he did not go to them, one may conjecture from this: since in the former Epistle he had deferred writing about the times of the coming of the Lord, as being a matter that brought them no usefulness, now he writes about it: which he would not have done if he himself had gone to them. But for this cause he writes about the times. Certain seducers ^B were saying that the coming of the Lord was already at hand: which if it were true, Christ would be found a liar. For He Himself in the Gospels gave signs of His coming, which had not yet come to pass. He is forced, therefore, himself also to discourse concerning the signs that will happen before the coming and ^C concerning the coming of the Antichrist, through all things declaring the prophecies of the Lord to be true.

CHAPTERS OF THE SECOND EPISTLE TO THE THESSALONIANS

1. Thanksgiving for the faith and love and patience of the Thessalonians, for their honor and the retribution of those who afflict them: and a prayer for their glorious perfection to the glory of Christ, 2. Concerning the end, that it will be after the Antichrist who is to be sent for the refutation of the Jews who did not believe in Christ, 3. Thanksgiving concerning the calling, 4. That they may be prayed for, and for the work of the Gospel, 5. Exhortation to labor and to the avoidance of those who are idle and meddlesome, 6. Prayer for peace, which is from God.

THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE THESSALONIANS

PROŒMIUM

^A 1, 1, 2. Paul and Silvanus and Timothy to the Church of the Thessalonians in God our Father and the Lord Jesus Christ. Grace to you and peace from God our Father and the Lord Jesus Christ.

So also in the first Epistle he began the exordium, and observe the annotations there: "In God our Father." For the Church exists in the Father and the Son, not as the churches of the Greeks and many other heretics. "Grace to you and peace." For he knows how great the grace and peace of God is, and that it works an alleviation in afflictions; wherefore he continually wishes these things for them.

CHAPTER I

^B Gratiarum actio de fide Thessalonicensium et charitate ac patientia ad illorum honorem et afflictionum ultionem: et precatio pro ipsorum perfectione gloriosa ad Christi gloriam.

1, 3-5. We are bound to give thanks to God always for you, brethren, as it is fitting, because your faith grows exceedingly, and the love of each one of all of you toward one another abounds. [We boast] of ourselves in you in the churches of God for your patience and faith in all your persecutions and the tribulations which you endure, for a manifestation of the just judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer.

^C He teaches them two things: that the temptations which happen to them are worthy not of lamentation but of thanksgiving, and that for those things which they suffer and for those which they endure, thanks are to be rendered to God. — [PHOT.] If it is right to give thanks for the good works performed by others, what must they suffer who are touched by envy toward those who do good? "As it is fitting." Either you will understand that he says it is just, or "Magnificently" must be supplied, so that the sense is: Magnificently, as is fitting, we ought to give thanks to Him who has bestowed great things. "Because it grows exceedingly." For in the word [ὑπεραυξάνει], the preposition is significant of excellence and vehemence. But how does it happen that faith is increased? When, upon temptations and tribulations coming upon one, one is not shaken. "And love abounds." It implies that even for the bearing of temptations, loving and clinging to one another contributes much. For he showed from these things that the love of all toward one another was equal, and that

no one had more or less in it. ^A «In you ^A we glory in the churches of God.» In the first epistle he said that the churches do not need to learn from us about you; for they know. How then does he say here that we glory in you? He did not say, We teach, but We glory. It is possible to glory even among those who know. If, then, your noble deeds provide us with occasions for glorying, why are you troubled and distressed over the temptations that are the conduits of these noble deeds? «For your patience.» He shows that they also had a long time in their temptations. For this is what patience denotes. «In all your persecutions.» Now patience is the endurance of the postponement of rewards; but greater and more admirable is the patience in suffering temptations and afflictions. ^B «A manifestation of the just judgment of God.» By manifestation, he means the proof and the test. For you are enduring these things so that the just judgment of God might be proven, and that you might be deemed worthy of the kingdom of heaven; as if he were to say: For this reason God permits you to be in afflictions, so that when He renders to you the kingdom of heaven, He might display it, and provide as if for a trial and proof and test of His own just judgment. Observe also that to suffer for Christ provides the kingdom of heaven according to just judgment, and not according to grace. Through this he greatly lifted their minds to heights and persuaded them to despise their afflictions. «For which you also suffer.» On account of which, he says. Since εἴπερ (if indeed) is ἐπείπερ (since), ^C «If indeed it is just with God to repay with affliction those who afflict you, and to you who are afflicted rest with us at the revelation of the Lord Jesus from heaven with the angels of His power, in flaming fire, rendering vengeance to those who do not know God, and to those who do not obey the Gospel of our Lord Jesus, who shall pay the penalty, eternal destruction from the face of the Lord and from the glory of His might, when He comes to be glorified in His saints, and to be marveled at in all who have believed.» If indeed it is just with God. Understand the word "If indeed" (ἐπείπερ) as either a declaration and confirmation or as a question, as if he had said: "If in fact God deems this just," as if He is altogether prone to judge it just. This is what we are accustomed to say: "If God hates the wicked," as if it were manifest that He does hate them. «Rest with us.» Since he said "rest," lest they should say, "What then? Until we find a solution to our evils, will the evils surrounding us remain, and will there be no repayment at all?" he adds, "with us," so that he might take them as partakers both in the struggles and in the apostolic crowns. ^D «At the revelation of the Lord.» By revelation, he means the coming. By describing the second coming of Christ, he gives them cause to expect the greatest things, and to rejoice in that very coming, even before the reward.

^A «With the angels of his power.» As if he had said: With the angels who excel in his power, or as the angels who are powerful, that is, with his powerful angels. «In flaming fire.» In the revelation of the Lord Jesus, which will occur in a flame of fire. For regarding this, David also says: ^B «Fire shall go before him, and shall burn up his enemies round about.» [Phot.] The phrase «in the flame of fire,» he says, alludes to the kind of punishment which those who do not know God, and have not obeyed the Gospel of Christ, will pay. Or, by the flame of fire, he signifies the very Lordly presence, indicating that it will come to pass with a burning fire. For so also those before us have understood it. «To those who do not know God.» Here he also says another thing by way of proof, that those who afflict them will certainly pay the penalty. For since he says above, «to those who afflict you,» in order that they might not fall into unbelief as to whether God truly intends to punish their persecutors on their account, he says that even if it be not for your sake, He will punish them for His own sake. For He pays the penalty due to those who do not know God, and to those who do not obey His Gospel. But if He pays it to these, much more so to those who hinder others from obeying, such as those who now afflict you, he says. «Eternal destruction.» Where, then, are those who say that the punishments there do not last forever? «From the face of the Lord.» For there is no need, he says, for any great labor for this. For by the mere face of Christ, that is, by His manifestation, the one sort will be in punishment, and the other in honor. Which will be, he says, «with the glory of his might,» as if he had said: As soon as His face appears, and with it the glory of His might, the sinners will be immediately snatched into punishment. ^C «When he shall come to be glorified.» That which he says, «to be glorified,» is understood in two ways: both that it is a glory to Him that there are many saints to whom He intends to bestow His goods (for just as our salvation is His riches, so also His glory is that many are found in glory), and because He will be glorified by the saints who behold Him sitting in the paternal glory as God and Judge of all. It can also be understood in a third way: that the saints will cause Him to be glorified by the incorporeal powers, as they behold how great a reward He will deem them worthy of. «In all who believed.» In, that is, through all. For just as the saints will provide an occasion for Him to be glorified, so also for Him to be admired because He deemed those who in the present life seemed so vile and abject, such that they suffered persecution from all and were being killed, worthy of such and so great goods. ^D «Because our testimony to you was believed in that day, in which we also pray always for you, that our God may count you worthy of the calling, and fulfill every good purpose of goodness and the work of faith with power, that the name of our Lord Jesus may be glorified in

and our brethren in him according to the grace of our God and Lord Jesus Christ. ^B God shall be held in admiration because faith was had in our testimony and preaching. And how, from the fact that they believed their preaching, shall God be held in admiration? Because, he says, if you had not heard us, you would by no means have been deemed worthy of such great blessings; and not being deemed worthy, you would not have provided an occasion of glorification and admiration to Christ for those things by which He glorified you. "In that day." On the day that will then be, it shall become manifest that you believed; for now many also feign faith. "For which we also pray." To this very end, he says, we pray, that God may also be glorified and held in admiration in you, "that He may count you worthy of this calling." What then? Were they not already called? Assuredly; for we are all called, but we do not all enter in. And the five virgins manifest this, as does he who had the filthy garments. By "calling," therefore, he means that which also has entrance joined to it. We pray, he says, that God may fulfill every good counsel of His toward you. The counsel and purpose of God is that all men should be saved and attain eternal blessings. And He will also fulfill the work of faith in you by His own power; for this follows from that. For if He fulfills the work of faith, perfecting you, He will altogether fulfill His own purpose as well. Observe, however, that he did not say "faith," but "the work of faith." "That the name of the Lord may be glorified." For if these things come to pass, he says, just as God will be glorified in His saints, as we said above, so also will He be in you; for He is glorified, as we also said above, when He imparts such blessings to His servants. And it will be to His own glory as well that ^C they are endowed with such good things. Or understand it this way: If He fulfills the work of your faith in power, that is, through the endurance of afflictions, God will be glorified in you, because He made you powerful and gave you strength for this; and you will be glorified in God, because you showed yourselves worthy of divine love and aid. "According to the grace of our God." For all these things are the grace of Christ; since we, he says, are neither sufficient nor worthy of these things, but His grace accomplishes all things through us.

CHAPTER II

Concerning the end, which will be after the Antichrist who is to be sent for the condemnation of the Jews who did not believe in Christ.

II, 1, 2. "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand." ^D O excellent praise of the saints! For he showed that they also will be gathered unto Christ, so that they too may appear with Him and come together at the same time with Him. "That ye be not soon." What then do we beseech and exhort you? That you be not soon, he says, shaken or frightened...

^A by the ignorance and fear of the mind. For it must be known that certain corruptors appeared among them who said that the day of the second advent of Christ was at hand, and they were troubling and frightening them. Paul, indeed, does not say when it will be, but he points out that it is not at hand now, by mentioning the signs of the advent. "Neither by spirit." For false prophets were saying these things. He speaks of "spirit," that is, as a gift or grace; for in order to include the false prophets, he said generally that even if anyone possessing the gift of prophecy should say this, do not believe him. Or he calls it "spirit," meaning the unclean spirit. For it was through an unclean spirit that the false prophets spoke. The blessed John assented to this second interpretation. "Nor by speech." For they were persuading them that the day of the Lord was at hand by a certain plausible argument. "Nor by epistle." For they were also forging epistles as if in the name of Paul, and this he clearly manifests.

[II, 3, 4] "Let no man deceive you by any way: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God."

Because he said that it is not at hand, he subsequently mentions the signs of its very approach, and reveals a great mystery. "By any way." Neither by spirit, he says, nor by speech, nor by epistle. "Except there come a falling away." By "falling away" he means the Antichrist himself, because he is destined to separate many from Christ. Or he calls "apostasy," or falling away, the very separation from God, and the thing itself which is signified by the name. "And that he be revealed." For the error which occupies the world will be extinguished, and the seduction of idols will cease, and then that wicked one will be revealed. For the Lord also said this: "The Gospel will be preached in all the ends of the earth for a testimony unto them, and then shall the end come."

"The man of sin." Who is this? Is it Satan? By no means. But some man who receives his entire operation. ^B By imitation of the Savior, Satan comes in a man in his entirety. Another [interpretation]: He calls the Antichrist himself the man of sin. For neither will Satan be the Antichrist, but a man obsessed and directed by Satan. He calls him the man of sin because he himself will sin most grievously, and will force others to do so. He calls him the son of perdition because he will destroy many and he himself will be destroyed. And he says that he will be some Hebrew man, advanced in the knowledge of every magic and witchcraft. "Who opposeth and exalteth." For he will oppose and lift himself up by his own pride not only against the God over all, but also against idols. For he will not lead men to idolatry, but [will cause them] to worship him as God. For this reason he says he will be exalted above all

^A that is called God or an object of worship. "In the temple of God." He does not mean the one that was in Jerusalem, but the Churches of God. "Ostentatious." He does not say "Saying," but "Ostentatious," that is, endeavoring to show by works and signs and miracles that he is God. From outside we must supply: "By no means shall the coming of the Lord arrive," he says.

II, 5-8. Do you not remember that when I was still with you I was saying these things to you? And now you know what is restraining him, so that he may be revealed in his own time. For the mystery of iniquity is already at work: only he who now restrains, until he be taken out of the way; and then that lawless one will be revealed, whom the Lord will consume with the breath of his mouth and will abolish by the radiance of his coming.

Therefore he was handing down many mysteries unwritten, and not only through epistles; as if he were to say: I am saying nothing new, but what I was saying when present. "And now you know what is restraining." By "restraining" he means that which hinders and is an impediment. But what is this? Many say it is the Holy Spirit; others, however, the Roman Empire, who also think better: for unless this is dissolved, he will not come. For this reason also the blessed Paul spoke so obscurely, not wishing to incur inopportune and superfluous enemies among the Romans. For if they had heard that he said the Roman Empire would be dissolved, they would have afflicted both him and all the believers, as those who were awaiting its dissolution. For if this one does not appear, Christ will not be manifested: therefore from the fact that they desire Christ to be manifested immediately, they also desire ^B the dissolution of the Roman principate to happen immediately. But if he meant it about the Holy Spirit, what would prevent him from saying openly that the grace of the Spirit restrains him from being manifested?

"And now you know what is restraining." [PHOT.] So that he may not be revealed now, but in his own time. Such as when the time ordained for him and permitted by God should arrive. For if he were not being restrained, he would be present even now. Thus the wicked one is always raging against the believers and desires their affliction, but he is restrained and hindered. Another. [SEV.] The Holy Spirit restrains and hinders the coming of the lawless one. Therefore, he says, after this has been taken out of the way and has departed on account of the wickedness of men, then the lawless one will have room to be revealed and to rise up, with no one hindering. He said also that the mystery of iniquity has received a beginning, since even the Manichaeans said the devil is the God of the Law, and Marcion says ^C the Father of Christ is not the God of the Law. And Manes even calls himself Christ and the Paraclete: and from that time the devil was introducing the unbelief of men. "For the mystery of iniquity is already at work." By "mystery of iniquity" he refers to Nero, as one who was a type of the Antichrist. For indeed Nero was both perverse and desired to be called God. But he calls him a "mystery" because Nero did not shamelessly do what the Antichrist will do, but was acting sparing and covertly, he says, indeed under ^D Satan: for Satan himself through me-

^A mid-Nero worked the things that seemed good to him.

COMMENTARY ON THE SECOND EPISTLE TO THE THESSALONIANS

And he will abolish, he says, by His coming, the Lord the Antichrist, whose Antichrist's coming will be according to the working of Satan. For through him the devil will perform all things. "In all power and signs." He foretold these things, lest those who were present then might be deceived. He will show, he says, all power. Of "falsehood" [means], either that he is about to act according to a phantasm, and to deceive the eyes, or because they lead to a lie, or because he is able in every matter to deceive and harm those who believe. Or, as has been said, he will perform the signs for a phantasm and mere appearance. "In those who perish." Do not be afraid when you hear these things about him. For he will have power in those who perish, who even before he came did not believe in Christ. "Because they did not receive the love of the truth." He calls Christ the "love of the truth." For because of the love He had for us, and that He might teach things that are true, He deemed it worthy to become man. He hints, however, that he will have power among the Jews. For these did not receive Christ, nor did they believe Him, as Christ himself says to them, "I came in the

^A name of my Father, and you did not receive me; another will come in his own name, and you will receive him." — "For this reason, God will send to them." Do not take this "will send" as though God were truly sending him; rather, it refers to the permission which comes from God—it is common for Paul to speak in this way. He says "the working of error," that is, an active error and one having power to lead astray. See the care taken in his words. He did not say: "That they might be punished." For all who had not believed in Christ were about to be punished even if the Antichrist had not come, nor had been believed by them. But he says "that they may be judged," that is, that they may be condemned even in this, and that their mouths may be stopped even by this. For what could they say, why they did not believe in Christ? Because, they say, it has been written: "The Lord your God, the Lord is one." ^B But they will hear primarily that this openly proclaims the Trinity. Yet, let us leave aside the fact that it secures the worship of one Sovereign for the sake of the argument. How then did you believe the Antichrist as God? Do you see how they are hemmed in? They did not believe Christ because He was God, yet they will both believe and worship the Antichrist as God, even though he explicitly says: "I am God." What then will they say? That he works signs? But Christ worked more and greater signs. Or will they say that he was testified to by the Scriptures? Yet, Christ is testified to as Savior, while the Antichrist is testified to as a destroyer. And what harm will his arrival do to the faithful at all? Rather, it will become an occasion for them to gain crowns. But he will deceive those who were already self-condemned even without him; for he says that he has power only in those who are perishing. "But they delighted in injustice." For many ask why the Antichrist is to come; for what use, they say, is his arrival? And we say: in order that those who are approved may be made manifest. But if you do not accept this explanation, take ^C the Apostle himself stating the cause: "That all might be judged," he says, "who did not believe the truth." For since the Jews, who did not believe in Christ, could use a veil and say: "Therefore we did not believe that Christ is God because it is written: 'One God, from whom are all things'," and, "You shall worship the Lord your God, and Him only shall you serve." In order, therefore, that they may not even put forward these claims, the Antichrist will stop their mouths. How? When, since they did not believe the Christ—even though Christ said clearly, "I am God"—they believe and worship the Antichrist as God, what will they have to say? That he performed signs? But Christ performed more and greater signs. Or that he was testified to by the Scriptures? Yet Christ is testified to as Savior, and the Antichrist as a destroyer. And simply read the paragraph above. "Having delighted," that is, having conspired and labored together with ^D injustice, that is to say, with the Antichrist.

(this is the first page of the chain)

CHAPTER III.

Thanksgiving concerning the calling.

^A We are bound to give thanks to God always for you, brethren beloved by the Lord, that God chose you from the beginning unto salvation, in sanctification of spirit and faith of the truth, into which He called you through our Gospel, for the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast and hold the traditions which you were taught, whether by word or by our epistle. Now our Lord Jesus Christ Himself, and God our Father, who loved us and gave us eternal consolation and good hope in grace, comfort your hearts and establish you in every good word and work.

^A "And these things shall be," he says, "at their own time. We are bound to give thanks to God, that He chose you." That is to say, He elected you. He chose you unto salvation, but He chose you in the sanctification of the Spirit, that is, by sanctifying us with His holy Spirit. "And in faith of the truth." That is, through true faith. For when we had contributed only this, He Himself sanctified us through the Spirit. For this reason he first said, "The sanctification of the Spirit," indicating that we would not have believed at all unless the grace of the Spirit had sanctified us. "Into which He called you." Into which Spirit, or into which sanctification, he says, God called you through the Gospel. For being called from thence, we believe in Christ, and we are sanctified by the Spirit. ^B "For the obtaining of glory." For this reason, he says, God called us unto spiritual sanctification, that He might obtain glory for His own Son. For it is glory to Christ that many are to be saved through faith in Him, just as he said above: "To be glorified in His saints." Observe, however, in how great honor man is held, in that Christ considers our salvation to be His own glory. "Therefore, brethren, stand." "Do not be cast down," he says, "by temptations." "Whether by word." For indeed, the apostles handed down matters both in an unwritten and a written manner, and both are worthy of being guarded. Therefore, also the unwritten tradition of the Church is to be guarded. "Now our Lord." Again, after the exhortation, he confirms with a prayer the things which he has advised. "And God and our Father." Where are those who say that on this account the Father is greater, because He is mentioned first? For behold, here the Son is mentioned first. "Eternal consolation." But what is the eternal consolation? The hope of future goods, which for this reason he also calls "good." "In grace." But this hope God gave through His own grace, not on account of our good works. "Comfort your hearts." For this, truly, is consolation for Christians before the hope of the things to come: that they be established and firm in every good work and word. For what is equal to consolation, such as our being conscious that we please Christ by the things from which we live and conduct ^C

our conversation so that we might please Christ? ^A “In every word.” By "work" he signifies actions; by "word," right doctrines.

CHAPTER IV

An exhortation to prayer for him and for the work.

^B III, 1-5. "Finally, brethren, pray for us, that the word of the Lord may run and be glorified, even as it is with you; and that we may be delivered from unreasonable and wicked men. For all men have not faith, but the Lord is faithful, who shall establish you and guard you from the evil one. And we trust in the Lord concerning you, that you both are doing and will do the things which we command you. And the Lord direct your hearts into the love of God, and into the patience of Christ."

Having prayed for them above, he now asks for their prayer in return. At the same time, he exalts their own frame of mind, because they are worthy to pray for their teacher. "That the word of the Lord may run." Not that he might be delivered from dangers (for he was set for this purpose, as he says in the first epistle), but that the preaching might run and be believed by all. "Even as it is with you." This contains a commendation: Just as with you, he says, it ran and was believed. "From unreasonable and wicked men." He speaks of those who were opposing the preaching, such as Alexander the coppersmith was. "For all men have not faith." As if he were saying: It is not for everyone to believe, but for those who are worthy to believe; just as if one were to say: It is not for everyone to serve in royal courts, but for those who are worthy. Therefore, those in whom there is no faith are the ones who oppose. "But the Lord is faithful." For since He chose you for salvation, as he says above, He is faithful, that is, truthful, to establish you as though you were wavering, and to guard you, so that Satan might not prevail against you. ^C "And we trust." Lest they think that everything would come to them from God who had been announced to them and who had elected them to salvation, and thus remain slothful, he demands from them also an operation of good works. "The things which we command you," he says, "you are doing, and will do." As if he were to say: God is indeed truthful who chose you for salvation, but nonetheless your works are also necessary. For this reason he did not even dare to say simply, "We trust concerning you," but added, "In the Lord." And he adds: "The Lord direct." That is, make them to be led by a straight path, for there are many things that pull one away from it.

[OECUMENIUS.] The blessed Basil, in his writings to Amphilochius, notes this: that it is to the Spirit that Paul prays, saying, "And the Lord direct into the love of God the Father, and into the patience of Christ." For what Lord could it be, other than the Spirit, who was about to direct their hearts into the love of God and the Father and into the patience of Christ? And no one prays to any other than God. "And into the patience of Christ." Where he says "patience," he alludes to afflictions. He says "patience" so that we may endure, for... ^D

we are to be prepared to receive him.

CAPUT V. Exhortation to labor and the avoidance of the idle and meddlesome.

^A "We command you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother who walks inordinately and not according to the tradition which he received from us. For you yourselves know how you ought to imitate us: for we did not act inordinately among you, nor did we eat bread from any man for nothing; but with labor and toil, working night and day, so that we might not be a burden to any of you. Not because we do not have authority, but to give ourselves as an example to you to imitate us. For even when we were with you, we commanded you this: that if any one does not wish to work, neither let him eat. For we hear that some are walking among you inordinately, doing no work, but acting as meddlers." ^B He makes the command more formidable, as if he had said: "By Christ we command you." Either by his name standing in the middle, testifying that we have commanded it, or because the word being spoken is his, not mine. "To withdraw yourselves." That is, to be separated. An inordinate person is one who walks without order or without God’s laws. He wishes to speak here of certain people who go about idle and perform no work. "And not according to the tradition which he received from us." That is, the one which I delivered to you through works, having become a model for you, he says. "For you yourselves know." For from the things we were doing, we gave you seeds and images of action to imitate. "But with labor and toil." ^C Oh, what emphasis! "So that we might not be a burden to any of you." A burden is properly called that which is taken from those who are unwilling; yet he does not say it for that reason, but because they were extremely poor. "Not that we do not have the authority." For he had the authority to be idle from the work of his hands, being occupied in preaching, and to be fed by those who were being taught; "For the laborer," he says, "is worthy of his wages." But out of abundance and magnanimity, he also worked. And he fed both himself and those with him—which he says elsewhere. "But that we might give ourselves as a pattern to you." That is, he says, that we might give ourselves as an image to you, of how it is necessary to live. "For if anyone does not wish to work, neither let him eat." ^D By work, he means that of the hands. For it is necessary by all means to do something. "But acting as meddlers." For God has given us a mind to apply to some work. When, therefore, we withdraw it from works, since it cannot be idle, it consequently proceeds to diabolical activities: to meddling, chatter, slander, buffoonery, and the like.

"And to such we command and exhort through our Lord Jesus Christ..."

perations, such as curiosity, prattle, detraction, buffoonery, and the like. III, 12-15. *His autem qui sunt istiusmodi præcipimus et hortamur per Dominum nostrum Jesum Christum, ut cum quiete operantes, suum ipsorum panem edant. Vos autem, fratres, ne defatigemini in benefaciendo. Quod si quis non obedit sermoni nostro, per Epistolam hunc adnotate, et non commercium habeatis cum illo, ut pudore suffundatur: neque veluti inimicum habeatis, sed admonete ut fratrem.*

^A You see how fearful an exhortation he has rendered? "By the Lord," he says, that is, He is the one who commands and He is the one who exhorts, not I. "Working with quietness." He bids them not only to be quiet, but also to work. The discourse is still about the idle, but he makes it fit also for those who are transgressing. "Their own bread." Not another’s, by begging. "But you, brethren." Behold, motherly bowels of mercy! He did not prolong the rebuke for long, fearing lest the disorderly perish from hunger, and he says that they should withdraw themselves from them—that is, be separated—and be corrected through this separation. But while they are being corrected, he says, give them what is necessary so they do not starve. For the rebuke of your withdrawing from them is sufficient for those who are not being corrected. "But if anyone does not obey our word by this Epistle." Either by the letter, suppose, as one speaking, or by the message sent through the Epistle. "Note this man." So that he may not escape your notice, he says. For it is a very great shame for someone to be turned away by everyone. "And do not hold him as an enemy." Just as above, having said that one must not eat with the idle, he feared lest he perish of hunger and added, "But you, brethren, do not grow weary in doing good," so also here, having said, "Do not mingle with him," he feared lest he, being cast out, should be swallowed up by excessive grief—which he wrote to the Corinthians ^B—and therefore he adds, "Do not hold him as an enemy, but admonish him," as if he were saying: Rebuke him, indeed, but not as if you were angry with an enemy, but admonishing him as a brother in love.

CAPUT VI

Prayer for peace, which is from God.

III, 16-18. *Ipse autem Dominus pacis det vobis pacem semper omnibus modis. Dominus sit cum omnibus vobis. Salutatio mea manu Pauli, quod est signum in omni epistola. Ita scribo. Gratia Domini nostri Jesu Christi sit cum omnibus vobis, Amen.*

^C Because he knows that quarrels and contentions arise from admonitions and rebukes, as those who suffer this are exacerbated by reproofs, he prays for peace for them from the God of peace. "In every way." So that no opportunity for dissension may be left behind. "My greeting with my own hand, Paul’s." He signed this with his own hand, as if saying: I greet you, or Farewell, or something of this sort, so that the letters may not be adulterated or thought to be corrupted. For he said above that those who were fabricating letters from him were turning them away from the right dogmas. "Which is the sign in every epistle." For this was the sign that it might not be corrupted. ^D

[...to the end] that it may not be altered. And in every [letter], as is likely, that is to be sent to you, [it is] as if he said: "If it does not have this, it is not my Epistle." "The grace of our Lord." Again, as is his custom, he concludes the Epistle with a prayer.

End, by the help of God, of the second Epistle to the Thessalonians.

ARGUMENT OF THE FIRST EPISTLE TO TIMOTHY.

^A He writes this from Laodicea. Now, the occasion of the Epistle was this: At Ephesus, certain persons Judaizing attempted to teach strange doctrines and to deceive the simpler ones under the pretext of the law. ^B The Apostle, having learned of this, exhorts Timothy to remain there for their correction, and writes the Epistle. And first, indeed, he reminds Timothy, who knows the faith that is in Christ, teaching him about the law, to restrain those who speak things contrary to the right doctrine, and to rebuke them. For he himself also had delivered Hymenæus and Alexander, who had made shipwreck concerning the faith, to Satan, that they might be taught not to blaspheme. Having reminded him of these things, he then prescribes for him ecclesiastical canons. First, concerning prayer—how, ^C and for what things, and for whom it is necessary to pray. Second, concerning the silence of women in church, and that they should desire rather to learn than to teach. Third, concerning bishops, presbyters, and deacons—how they are to be appointed, and of what sort they ought to be. Fourth, concerning the widows who are in the church: from how many years old they ought to be enrolled, what sort of women they ought to be, and how one must attend to them. Fifth, ^D that the younger women ought to be modest, and to marry rather than to live indecorously. Sixth, that he command the rich not to be high-minded, nor to hope in riches. Having prescribed these things, he exhorts him to teach them, and no longer to drink water, and to take heed to himself and to his teaching, knowing that there will be times in which some will depart from the faith; and having taught that foods also are clean, and having charged him to turn away from contentious disputations as being profane—in which some, boasting, have swerved from the faith—finally, [showing] in what manner one ought to rule and to set things in order, he brings the Epistle to a close.