2 Thessalonians 1

And as, in those times, vengeance came from God upon the Egyptians who were subjecting Israel to unjust punishment, so is it now, the Lord truly declaring, "And shall not God avenge His own elect, which cry day and night unto Him? I tell you, that He will avenge them speedily." So says the apostle, in like manner, in the Epistle to the Thessalonians: "Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, at the revealing of our Lord Jesus Christ from heaven with His mighty angels, and in a flame of fire, to take vengeance upon those who know not God, and upon those that obey not the Gospel of our Lord Jesus Christ: who shall also be punished with everlasting destruction from the presence of the Lord, and from the glory of His power; when He shall come to be glorified in His saints, and to be admired in all them who have believed in Him."

For some of them, beholding Him in glory, saw His glorious life at the Father's right hand; others beheld Him coming on the clouds as the Son of man; and those who declared regarding Him, "They shall look on Him whom they have pierced," indicated His [second] advent, concerning which He Himself says, "Thinkest thou that when the Son of man cometh, He shall find faith on the earth?" Paul also refers to this event when he says, "If, however, it is a righteous thing with God to recompense tribulation to them that trouble you, and to you that are troubled rest with us, at the revelation of the Lord Jesus from heaven, with His mighty angels, and in a flame of fire."

...And as the wrath of God did then descend upon the unrighteous, here also does the apostle likewise say: "For the wrath of God shall be revealed from heaven against all ungodliness and unrighteousness of those men who hold back the truth in unrighteousness." And as, in those times, vengeance came from God upon the Egyptians who were subjecting Israel to unjust punishment, so is it now, the Lord truly declaring, "And shall not God avenge His own elect, which cry day and night unto Him? I tell you, that He will avenge them speedily." So says the apostle, in like manner, in the Epistle to the Thessalonians: "Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, at the revealing of our Lord Jesus Christ from heaven with His mighty angels, and in a flame of fire, to take vengeance upon those who know not God, and upon those that obey not the Gospel of our Lord Jesus Christ: who shall also be punished with everlasting destruction from the presence of the Lord, and from the glory of His power; when He shall come to be glorified in His saints, and to be admired in all them who have believed in Him."

We are obliged from time to time to recur to certain topics in order to affirm truths which are connected with them We repeat then here, that as the Lord is by the apostle proclaimed as the awarder of both weal and woe, He must be either the Creator, or (as Marcion would be loth to admit) One like the Creator-"with whom it is a righteous thing to recompense tribulation to them who afflict us, and to ourselves, who are afflicted, rest, when the Lord Jesus shall be revealed as coming from heaven with the angels of His might and in flaming fire." The heretic, however, has erased the flaming fire, no doubt that he might extinguish all traces herein of our own God.

But how Paul, an apostle, from being a persecutor, who first of all shed the blood of the church, though afterwards he exchanged the sword for the pen, and turned the dagger into a plough, being first a ravening wolf of Benjamin, then himself supplying food as did Jacob, -how he, (I say, ) speaks in favour of martyrdoms, now to be chosen by himself also, when, rejoicing over the Thessalonians, he says, "So that we glory in you in the churches of God, for your patience and faith in all your persecutions and tribulations, in which ye endure a manifestation of the righteous judgment of God, that ye may be accounted worthy of His kingdom, for which ye also suffer! As also in his Epistle to the Romans: "And not only so, but we glory in tribulations also, being sure that tribulation worketh patience, and patience experience, and experience hope; and hope maketh not ashamed.

For as the apostle declares that the Lord will come "to take vengeance on them that know not God and that obey not the gospel, who," he says, "shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power" -it follows that, as He comes to inflict punishment, He must require "the flaming fire.

Thus on this consideration too we must, notwithstanding Marcion's opposition, conclude that Christ belongs to a God who kindles the flames (of vengeance), and therefore to the Creator, inasmuch as He takes vengeance on such as know not the Lord, that is, on the heathen. For he has mentioned separately "those who obey not the gospel of our Lord Jesus Christ," whether they be sinners among Christians or among Jews. Now, to inflict punishment on the heathen, who very likely have never heard of the Gospel, is not the function of that God who is naturally unknown, and who is revealed nowhere else than in the Gospel, and therefore cannot be known by all men.

To Him, therefore, does it appertain to punish such as know not God, for none ought to be ignorant of Him. In the (apostle's) phrase, "From the presence of the Lord, and from the glory of His power," he uses the words of Isaiah who for the express reason makes the self-same Lord "arise to shake terribly the earth.

But why instead of a stern reproof did our Lord speak a parable of persuasion to that Pharisee? He spoke the parable to him tenderly, that he, though stubborn and resistant, might unawares be enticed to correct his perversities. For the waters that are frozen by the force of a cold wind, the heat of the sun gently dissolves. So our Lord did not oppose him harshly, that he might not give occasion to the rebellious to rebel again.… Our Lord, then, did not employ harsh reproof, because his coming was of grace. He did not refrain from reproof, because his later coming will be of retribution. Even though he had come in humility, he nonetheless caused men to be afraid, because "it is a fearful thing to fall into his hands" when he shall come "in flaming fire." But our Lord most often helped others by way of persuasion than by reproof. For the gentle shower softens the earth and penetrates all through it. But violent rain binds and hardens the face of the earth, so that it does not receive it.

He writes to them with solemn words; for the beginning of the discourse is contained in the head of the letter: and these three, by whose names it is written, are the same as in the first letter.

What is more just than for those who oppress the righteous in this world and make them suffer persecution, to suffer the same things in the future that they do: while they themselves rest with the other saints, who, coming out of great tribulation, will receive the eternal kingdom in the coming of the Lord from heaven; when he begins to come with his heavenly army and with fire to give vengeance to the pagans, who do not know that God the Father is Jesus Christ; and to the Jews, who, though claiming to know God, do not believe in the Gospel of Christ, which the Father God gave to them, in order to hand it down to his servants?

It contains a double meaning; for he will come to punish the wicked and to glorify the good. For he himself will appear glorious and marvelous to those who believe, following the example and faith of the apostles, when they are crowned, and the Gospel testifies to them on the day of the Lord. However, he will appear severe to the unbelievers, when they begin to be confined by eternal punishments. For the glory of the disciples is the crown, and its truth is the punishment of the unbelievers; because what was preached was not believed.

Paul adds in a fitting manner, so that they testify that great thanks must be given to God for such an infinite gift.

For while I say that similar things are written of the Son as of the Spirit, I am rather proceeding to the following point. My claim is not that because something is written of the Son, therefore it would appear to be reverently written of the Holy Spirit. Rather, I am contending against the argument that because the same is written of the Spirit, therefore the Son's honor is lessened because of the Spirit. For they say, Is it not written of God the Father? But let them learn that it is also said of God the Father, "In the Lord I will praise the word," and elsewhere, "In God we will do mighty deeds," "My remembrance shall be ever in Thee," and "In Thy name will we rejoice," and again in another place, "That his deeds may be manifested, that they are wrought in God," and by Paul, "In God, who created all things," and again, "Paul and Silvanus and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ."

The greater part of men do and devise all things with a view to ingratiate themselves with rulers, and with those who are greater than themselves; and they account it a great thing, and think themselves happy, if they can obtain that object. But if to obtain favor with men is so great an advantage, how great must it be to find favor with God? On this account he always thus prefaces his Epistle, and invokes this upon them, knowing that if this be granted, there will be nothing afterwards grievous, but whatever troubles there may be, all will be done away. And that you may learn this, Joseph was a slave a young man, inexperienced, unformed, and suddenly the direction of a house was committed to his hands, and he had to render an account to an Egyptian master. And you know how prone to anger and unforgiving that people is, and when authority and power is added, their rage is greater, being inflamed by power. And this too is manifest from what he did afterwards. For when the mistress made accusation, he bore with it. And yet it was not the part of those who held the garment, but of him who was stripped, to have suffered violence. For he ought to have said, If he had heard that thou didst raise thy voice, as thou sayest, he would have fled, and if he had been guilty, he would not have waited for the coming of his master. But nevertheless he took nothing of this sort into consideration, but unreasonably giving way altogether to anger, he cast him into prison. So thoughtless a person was he. And yet even from other things he might have conjectured the good disposition and the intelligence of the man. But nevertheless, because he was very unreasonable, he never considered any such thing. He therefore who had to do with such a harsh master, and who was intrusted with the administration of his whole house, being a stranger, and solitary, and inexperienced; when God shed abundant grace upon him, passed through all, as if his temptations had not even existed, both the false accusation of his mistress, and the danger of death, and the prison, and at last came to the royal throne.

"Grace to you and peace," he says, "from God the Father and the Lord Jesus Christ."

This blessed man therefore saw how great is the grace of God, and on this account he invokes it upon them. And another thing also he effects, wishing to render them well-disposed to the remaining part of the Epistle; that, though he should reprove and rebuke them, they might not break away from him. For this reason he reminds them before all things of the grace of God, mollifying their hearts, that, even if there be affliction, being reminded of the grace by which they were saved from the greater evil, they may not despair at the less, but may thence derive consolation. As also elsewhere in an Epistle he has said, "For if, while we were enemies, we were reconciled to God through the death of His Son, much more, being reconciled, shall we be saved by His life."

"To which end also we pray always for you, that our God may count you worthy of your calling, and fulfill every desire of goodness and every work of faith, with power."

"That He may count you," he says, "worthy of calling"; for they were not called. Therefore he has added, "and fulfill every desire of goodness." Since he also who was clothed in filthy garments, was called, but did not abide in his calling, but for this reason was the more rejected. "Of the calling," namely that to the bride-chamber. Since the five virgins also were called. "Arise" it says, "the bridegroom cometh." And they prepared themselves, but did not enter in. But he speaks of that other calling. Showing therefore what calling he is speaking of, he has added, "And fulfill every desire of goodness and every work of faith, with power." This is the calling, he says, that we seek. See how gently he takes them down. For that they may not be rendered vain by the excess of commendation, as if they had done great deeds, and may not become slothful, he shows that something still is wanting to them, so long as they are in this life. Which also he said in his Epistle to the Hebrews. "Ye have not yet resisted unto blood, striving against sin." "Unto all wellpleasing," he says, that is, His gratification, persuasion, full assurance. That is, that the persuasion of God may be fulfilled, that nothing may be wanting to you, that you may be so, as He wills. "And every work of faith," he says, "with power." What is this? The patient endurance of persecutions, that we may not faint, he says.

"So that we ourselves glory in you in the Churches of God."

Indeed in the first Epistle he says, that all the Churches of Macedonia and Achaia resounded, having heard of their faith. "So that we need not," he says, "to speak anything. For they themselves report concerning us what manner of entering in we had unto you." But here he says, "so that we glory." What then is it that is said? There he says that they need not instruction from him, but here he has not said that we teach them, but "we glory," and are proud of you. If therefore we both give thanks to God for you, and glory among men, much more ought you to do so for your own good deeds. For if your good actions are worthy of boasting from others, how are they worthy of lamentation from you? It is impossible to say. "So that we ourselves," he says, "glory in you in the Churches of God, for your patience and faith."

Here he shows that much time had elapsed. For patience is shown by much time, not in two or three days. And he does not merely say patience. It is the part of patience indeed properly not yet to enjoy the promised blessings. But here he speaks of a greater patience. And of what sort is that? That which is shown in persecutions. "For your patience," he says, "and faith in all your persecutions and in the afflictions which ye endure." For they were living with enemies who were continually endeavoring on every side to injure them, and they were manifesting a patience firm and immovable. Let all those blush who for the sake of the patronage of men pass over to other doctrines. For whilst it was yet the beginning of the preaching, poor men who lived by their daily earnings took upon themselves enmities from rulers and the first men of the state, when there was nowhere king or governor who was a believer; and submitted to irreconcilable war, and not even so were unsettled.

"Who shall suffer punishment, even eternal destruction from the face of the Lord, and from the glory of His might, when He shall come to be glorified in His Saints, and to be marveled at in all them that believed."

There are many men, who form good hopes not by abstaining from their sins, but by thinking that hell is not so terrible as it is said to be, but milder than what is threatened, and temporary, not eternal; and about this they philosophize much. But I could show from many reasons, and conclude from the very expressions concerning hell, that it is not only not milder, but much more terrible than is threatened. But I do not now intend to discourse concerning these things. For the fear even from bare words is sufficient, though we do not fully unfold their meaning. But that it is not temporary, hear Paul now saying, concerning those who know not God, and who do not believe in the Gospel, that "they shall suffer punishment, even eternal destruction." How then is that temporary which is everlasting? "From the face of the Lord," he says. What is this? He here wishes to say how easily it might be. For since they were then much puffed up, there is no need, he says, of much trouble; it is enough that God comes and is seen, and all are involved in punishment and others in vengeance.

"And from the glory of His might," he says "when He shall come to be glorified in His Saints, and to be marveled at in all them that believed."

Is God glorified? Yea, he says, in all the Saints. How? For when they that puff so greatly see those who were scourged by them, who were despised, who were derided, even those now near to Him, it is His glory, or rather it is their glory, both theirs and His; His indeed, because He did not forsake them; theirs, because they were thought worthy of so great honor. For as it is His riches, that there are faitful men, so also it is His glory that there are those who are to enjoy His blessings. It is the glory of Him that is good, to have those to whom He may impart His beneficence. "And to be marveled at," he says, "in all them that believed," that is, "through them that believed." See here again, "in" is used for "through." For through them He is shown to be admirable, when He brings to so much splendor those who were pitiable and wretched, and who had suffered unnumbered ills, and had believed. His power is shown then; because although they seem to be deserted here, yet nevertheless they there enjoy great glory; then especially is shown all the glory and the power of God.

"In flaming fire rendering vengeance to them that know not God, and to them that obey not the Gospel of our Lord Jesus."

If they that have not obeyed the Gospel suffer vengeance, what will not they suffer who besides their disobedience also afflict you? And see his intelligence; he says not here those who afflict you, but those "who obey not." So that although not on your account, yet on His own it is necessary to punish them. This then is said in order to full assurance, that it is altogether necessary for them to be punished: but what was said before, was said that they also might be honored, because they suffer these things on your account. The one causes them to believe concerning the punishment; the other to be pleased, because for the sake of what has been done to them they suffer these things.

"Because our testimony unto you was believed in that day."

That is, when those are brought into public view, who have suffered unnumbered ills, designed to make them apostatize from the faith, and yet have not yielded, but have believed, God is glorified. Then is shown the glory of these men also. "Judge none blessed," it says, "before his death." On this account he says, in that day will be shown those who believed.

"If so be that it is a righteous thing with God to recompense affliction to them that afflict you, and to you that are afflicted rest with us at the revelation of the Lord Jesus from heaven with the Angels of His power."

The phrase "If so be that" here is put for "because," which we also use, in speaking of things that are quite evident and not to be denied; instead of saying, "Because it is exceedingly righteous." "If so be," he says, "that it is a righteous thing" with God to punish these, he will certainly punish them. As if he had said, "If God cares for human affairs," "If God takes thought." And he does not put it of his own opinion, but among things confessedly true; as if one said, "If God hates the wicked," that he may compel them to grant that He does hate them. For such sentences are above all indisputable, inasmuch as they also themselves know that it is just. For if this is just with men, much more with God.

"To recompense," he says, "affliction to them that afflict you, and to you that are afflicted rest." What then? Is the retribution equal? By no means, but see by what follows how he shows that it is more severe, and the "rest" much greater. Behold also another consolation, in that they have their partners in the afflictions, as partners also in the retribution. He joins them in their crowns with those who had performed infinitely more and greater works. Then he adds also the period, and by the description leads their minds upward, all but opening heaven already by his word, and setting it before their eyes; and he places around Him the angelic host, both from the place and from the attendants amplifying the image, so that they may be refreshed a little. "And to you that are afflicted rest with us," he says, "at the revelation of the Lord Jesus from heaven with the Angels of his power."

But in what place, pray, will it be? Somewhere as I think at least quite out of the pale of this world. For as the prisons and mines are at a great distance from royal residences, so will hell be somewhere out of this world. Seek we not then to know where it is, but how we may escape it. Neither yet because God doth not punish all here, therefore disbelieve things to come. For merciful and long-suffering He is: that is why he threatens, and does not cast us into it forthwith. For "I desire not," He says, "the death of a sinner." But if there is no death of a sinner, the words are but idle. And I know indeed that there is nothing less pleasant to you than these words. But to me nothing is pleasanter.… Let us then continually employ ourselves with talking about these things. For to remember hell prevents our falling into hell. Dost thou not hear St. Paul saying, "Who shall suffer everlasting punishment from the face of the Lord?"

"Which is a manifest token of the righteous judgment of God."

See how he gathers comfort for them. He had said, We give thanks to God, he had said, We glory among men: these things indeed are honorable. But that which he most seeks for, who is in suffering, is, deliverance from evils, and vengeance upon those who are evil entreating them. For when the soul is weak, it most seeks for these things, for the philosophic soul does not even seek these things. Why then does he say, "a token of the righteous Judgment of God"? Here he has glanced at the retribution on either side, both of those who do the ill, and of those who suffer it, as if he had said, that the justice of God may be shown when He crowns you indeed, but punishes them. At the same time also he comforts them, showing that from their own labors and toils they are crowned, and according to the proportion of righteousness. But he puts their part first. For although a person even vehemently desires revenge, yet he first longs for reward. For this reason he says,

"That ye may be counted worthy of the kingdom of God, for which ye also suffer."

This then does not come to pass from the circumstance that those who injure them are more powerful than they, but because it is so that they must enter into the kingdom. "For through many tribulations," he says, "we must enter into the kingdom of God."

"We are bound to give thanks to God alway for you, brethren, even as it is meet."

Again a sign of great humility. For he led them to reflect and consider, that if for our good actions others do not admire us first, but God, much more also ought we. And in other respects too he raises up their spirits, because they suffer such things as are not worthy of tears and lamentations, but of thanksgiving to God. But if Paul is thankful for the good of others, what will they suffer, who not only are not thankful, but even pine at it.

"For that your faith groweth exceedingly, and the love of each one of you all toward one another aboundeth."

And how, you say, can faith increase? That is when we suffer something dreadful for it. It is a great thing for it to be established, and not to be carried away by reasonings. But when the winds assail us, when the rains burst upon us, when a violent storm is raised on every side, and the waves succeed each other-then that we are not shaken, is a proof of no less than this, that it grows, and grows exceedingly, and becomes loftier. For as in the case of the flood all the stony and lower parts are soon hidden, but as many things as are above, it reaches not them, so also the faith that is become lofty, is not drawn downwards. For this reason he does not say "your faith groweth;" but "groweth exceedingly, and the love of each one of you all toward one another aboundeth." Seest thou how this contributes for the ease of affliction, to be in close guard together, and to adhere to one another? From this also arose much consolation. The love and faith, therefore, that is weak, afflictions shake, but that which is strong they render stronger. For a soul that is in grief, when it is weak, can add nothing to itself; but that which is strong doth it then most. And observe their love. They did not love one indeed, and not love another, but it was equal on the part of all. For this he has intimated, by saying, "of each one of you all toward one another." For it was equally poised, as that of one body. Since even now we find love existing among many, but this love becoming the cause of division. For when we are knit together in parties of two or three, and the two indeed, or three or four, are closely bound to one another, but draw themselves off from the rest, because they can have recourse to these, and in all things confide in these; this is the division of love-not love. For tell me, if the eye should bestow upon the hand the foresight which it has for the whole body, and withdrawing itself from the other members, should attend to that alone, would it not injure the whole? Assuredly. So also if we confine to one or two the love which ought to be extended to the whole Church of God, we injure both ourselves and them, and the whole. For these things are not of love, but of division; schisms, and distracting rents. Since even if I separate and take a member from the whole man, the part separated indeed is united in itself, is continuous, all compacted together, yet even so it is a separation, since it is not united to the rest of the body.

For what advantage is it, that thou lovest a certain person exceedingly? It is a human love. But if it is not a human love, but thou lovest for God's sake, then love all. For so God hath commanded to love even our enemies. And if He hath commanded to love our enemies, how much more those who have never aggrieved us? But, sayest thou, I love, but not in that way. Rather, thou dost not love at all. For when thou accusest, when thou enviest, when thou layest snares, how dost thou love? "But," sayest thou, "I do none of these things." But when a man is ill spoken of, and thou dost not shut the mouth of the speaker, dost not disbelieve his sayings, dost not check him, of what love is this the sign? "And the love," he says, "of each one of you all toward one another aboundeth."

"That the name of our Lord Jesus Christ may be glorified in you, and ye in Him, according to the grace of our God and the Lord Jesus Christ."

He spoke there of glory, he speaks of it also here. He said, that they are glorified, so that they might even boast. He said, what was much more, that they also glorify God. He said, that they will receive that glory. But here too he means; For the Master being glorified, the servants also are glorified. For those who glorify their Master, are much more glorified themselves, both by that very thing, and apart from it. For tribulation for the sake of Christ is glory, and that thing he everywhere calls glory. And by how much the more we suffer anything dishonorable, so much the more illustrious we become. Then again showing that this also itself is of God, he says, "according to the grace of our God and the Lord Jesus Christ"; that is, this grace He Himself has given us, that He may be glorified in us, and that He may glorify us in Him. How is He glorified in us? Because we prefer nothing before Him. How are we glorified in Him? Because we have received power from Him, so that we do not at all yield to the evils that are brought upon us. For when temptation happens, at the same time God is glorified, and we too. For they glorify Him, because He has so nerved us; they admire us, because we have rendered ourselves worthy. And all these things are done by the grace of God.

"Since indeed" suggests confirmation, not doubt. It is as if Paul had said that since the source of righteousness can judge what is righteous, just as God has promised rest for those who suffer for his name, so tribulation will come for those who make tribulation for the faithful.

Paul shows here just how seriousness this punishment is by his use of "eternal." Indeed the punishment of those wicked who have died is completed in a reality that transcends time itself and is forever.

Paul seems to say here that the activity of grace has grown, for he does not say that "we give thanks" but that "we are bound to give thanks." In the same way we deserve to have a complaint lodged against us if we do not render to someone what is justly owed. This is the force of "as is fitting," where the point is that there has been an increase in the work of grace, such that what has happened in the Thessalonians is rightly referred to God as its source.

I said, "Salvation through this religion, through which alone true salvation is promised and truly promised, has never been lacking to anyone who was worthy of it, and the one to whom it was lacking was unworthy of it." I did not mean this as though anyone were worthy according to his own merits, but as the apostle says, "God's purpose in election" does not depend on deeds but is applied according to him who calls—Rebekah was told, "The elder shall serve the younger"—and he asserts that this call depends on the purpose of God. Hence Paul says, "Not according to our works, but according to his own purpose and grace." Similarly, he says, "We know that for those who love God all things work together for good, for those who are called according to his purpose." Concerning this call he says, "that he may consider you worthy of his calling."

Lastly, as regards Faustus' crafty insinuation, that the Old Testament misrepresents God as threatening to come with a sword which will spare neither the righteous nor the wicked, if the words were explained to the Pagan, he would perhaps disagree neither with the Old Testament nor with the New; and he might see the beauty of the parable in the Gospel, which people who pretend to be Christians either misunderstand from their blindness, or reject from their perversity. The great husbandman of the vine uses his pruning-hook differently in the fruitful and in the unfruitful branches; yet he spares neither good nor bad, pruning one and cutting off the other. There is no man so just as not to require to be tried by affliction to advance, or to establish, or to prove his virtue. Do the Manichaeans not reckon Paul as righteous, who, while confessing humbly and honestly his past sins, still gives thanks for being justified by faith in Jesus Christ? Was Paul then spared by Him whom fools misunderstand, when He says, "I will spare neither the righteous nor the sinner"? Hear the apostle himself: "Lest I should be exalted above measure by the abundance of the revelation, there was given me a thorn in the flesh, a messenger of Satan to buffet me. For this I besought the Lord thrice, that He would remove it from me; and He said unto me, My grace is sufficient for thee: for strength is perfected in weakness." … Paul also, besides recording his own experience, says that the afflictions and persecutions of the righteous exhibit the judgment of God. This truth is set forth at length by the Apostle Peter in the passage already quoted, where he says: "It is time that judgment should begin at the house of the Lord. And if it first begin at us, what shall the end be of those that believe not the gospel of God? And if the righteous scarcely are saved, where shall the ungodly and the sinner appear?" Peter also explains how the wicked are not spared, for they are branches broken off to be burnt; while the righteous are not spared, because their purification is to be brought to perfection. He ascribes these things to the will of Him who says in the Old Testament, I will spare neither the righteous nor the wicked; for he says: "It is better, if the will of the Spirit of God be so, that we suffer for well-doing than for evil-doing." So, when by the will of the Spirit of God men suffer for well-doing, the righteous are not spared; when they suffer for evil-doing, the wicked are not spared. In both cases it is according to the will of Him who says: I will spare neither the righteous nor the wicked; correcting the one as a son, and punishing the other as a transgressor.

There could be no merit in men's choice of Christ, if it were not that God's grace precedes any faith or action on their part in his choosing them. This is why the apostle Paul pronounces to the Thessalonians this benediction, "The Lord make you to increase and abound in love toward one another, and toward all men." This benediction to love one another he gave us, who had also given us a law that we should love one another. Then, in the salutation addressed to the same church where some of its members possessed the disposition which he had wished them to cultivate, Paul says, "We are bound to thank God always for you, brothers. This is quite fitting, because your faith grows robustly, and your mutual charity abounds."

When Paul says "since indeed," he means it as an affirmation without any shred of doubt. When we are in the habit of making an affirmation, we say "Since indeed this is true," meaning "This is to be treated as true without any question." Therefore God is said to be just, when, coming as the enforcer of the law, there is reward for us who have suffered for the faith and punishment for the godlessness of our persecutors.

by a flame of fire
This refers to what was said about those assembled at Armageddon.

At the revelation of the Lord Jesus, from heaven, with the angels of his power, in flaming fire, rendering vengeance to them that know not God, and to them that obey not the Gospel of our Lord Jesus Christ, who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might, when he shall come to be glorified in his saints, and to be marvelled at in all them that believed.

by a flame of fire
The fire is either a visible fire as happened to the two commanders of fifty men in the presence of Elijah (2 Kgs 1:9-11) or the coming of Christ in glory will destroy them by the breath of his mouth (Is 11:4), and the aforementioned nations, also devouring their general, the devil, and He (Christ) will deliver the devil to the lake of fire together with the Antichrist and the false prophet to be tortured forever and ever.

If indeed,
a conjunction of cause, is used in this case not for the purpose of doubting but for affirmation, as if he were saying, "Since it is just for God to do this."

is revealed that is, manifestation.
from heaven, coming to judge.
with the Angels of his virtue, just as he Himself says, "When the Son of man will come, and all the angels with him." (Mt 25:31)

The first letter that was written to the them, where it comes to the place where the Apostle speaks of the role of the elect who are still alive on the Day of Judgment, saying, "Then we who are still alive, who are left, suddenly will be caught up with them to meet Christ in the air" (1 Thess 4:17), they were upset and utterly terrified, since they thought that the Apostle was saying that in his own lifetime, and thus in theirs, too, the Lord would come in judgment. They were afraid that they would be cast into the dungeon of eternal punishment with the Devil, because, as latecomers to the faith, they were imperfect. So the Apostle wrote this second letter to them as soon as he learned of their despair. In it he indicated to them that the Day of Judgment was not yet imminent in their lifetime. He also announces the coming and the death of the Antichrist.

who are not obedient to the Gospel
It also refers to the heretics and the false Christians

He calls the judgment of God "just" because then God will judge the world equally.

He had just said before that the judgment of God is just; he repeats this when he says, it is just for God to repay trouble to those who trouble you. And this is the sense, Nothing is more just than when they are afflicted who cause affliction to the good, and they wo suffer receive rest.

so that our God may make you worthy of his calling
that is, understood to make worthy. Here he asks that that calling be understood according to a purpose. On this account, in order that they might separate what is universal from that which is special, they added 'his.' In order that they might show that there is not power or merit in man, but in God alone.

may complete every act of his goodness
As though they should say, May virtue be bestowed upon you by God, that through it your faith may be filled up with effort.

As if they should say, "You have thus far made progress in faith and patience, so that not only the children in the Church but we also, apostolic men, may take pride in the same faith and patience."

with a repose with us
Beautifully do they say 'with us'; to the extent that they who were imitators of the apostles shall have fellowship with them in the Kingdom of Heaven. Therefore John says "that you may have fellowship with us," (1Jn 1:3) And because this is rest, it is conferred not here, but in the future, to the saints.

by a flame of fire
Perhaps it is about that which is read in the Apocalypse of John, "and fire came down from heaven and consumed them." (Rev 20;9)

who are not obedient to the Gospel
And this even refers to evil Catholics who do not obey the Gospel of our Lord though they say they believe, but they do not live according to what they believe.

because our testimony has been believed by you
They also call their testimony evangelical teaching, that which indeed was entrusted to them, because they received evangelical teaching from those preaching it.

He says of destruction because there death will be without death, destruction without weakening, and fire without light. apart from the face of the Lord and apart from the glory of his virtue The sentence goes out condemning the impious, when the same Lord says, "Go you cursed ones, into the eternal fire (Mt. 25:41)."

so that you may be held worthy of the kingdom of God, for which you also suffer
The persecutions and tribulation did not make them worthy, but rather the grace of God that bestows to them the power of enduring those things patiently.

Indeed, we must note that in the first letter he does not say 'we ought to give thanks,' but 'we give thanks.' For truly there is a greater virtue in what he says, 'we ought to give thanks,' because indeed somebody can freely give thanks for some thing; but truly he who says that he ought, shows that he, too, is a debtor. Therefore the Apostle shows that he, too, is a debtor.

because your faith is increasing greatly, and because the charity of each of you toward one another is abundant
Certainly with these words they show the connection and narration of the first letter, since they show to them the progress of the same persons, in order that they might love the good things which they were more devotedly doing. In this act preachers are instructed that, while they know that their hearers have made progress, they must desire to show to them the same progress. To the extent that they give attention to their own progress, they should also love more firmly the good things which they do, and they should try to be imitators of the Thessalonians.

That is, that you may be seen to be His worshippers, and therefore that you my be glorified in Him. And lest, when their own merits rather than to the grace of God, therefore they fittingly say, according to the grace of our Lord Jesus Christ. After the thanksgiving and praises and prayer they begin to make clear their intentions to those to whom they wrote out the letter.

When God bestows grace upon someone, then nothing is unbearable for that person, but everything is easily endured and passes. This is why the Apostle Paul, knowing how great a blessing grace is in life, prayerfully wishes it for the Thessalonians. For if it is with them, they will not only not feel the burden of temptations, but will even remain untroubled and at peace, enjoying the "peace" of God. He also reminds them of the grace of God so that, if temptations should come upon them, they, remembering the grace by which they were saved, might be comforted, and, strengthened in spirit by the precious blessings previously received, might not despair when encountering insignificant trials and deprivations.

What then, were they not called? Yes, they were. But the apostle is not speaking of that calling; for according to that one, many are called. He who did not have wedding garments was also called (Matt. 22:25), and the five virgins were also called (Matt. 25:11), but neither he nor they entered. The calling that the apostle means here is that which is confirmed by deeds, and which is properly the true calling, just as genuine faith is active faith. Therefore he adds the following.

Such, he says, is the calling I mean, that "every good pleasure" of God, that is, everything that is pleasing to Him, might be fulfilled in you, and that you might appear such as God desires you to be, lacking nothing. Here the apostle also humbles their pride, so that they would not become exalted by the many praises, showing by this that they are still imperfect.

May God make, he says, your endurance of persecutions perfect. In what way? "In power," that is, by strengthening and fortifying you. For endurance is a work of faith, so that whoever does not have endurance does not show the work of faith either.

In the first epistle the apostle said: everyone knows you so well that there is no need for us to speak about you. How then does he now say that he boasts about them "in the churches"! This is clear from the expression itself. He did not say: we tell them about you, but: we boast and pride ourselves in you. Therefore, if we thank God for you and boast about you before people, then all the more you ought to do so in everything that happens to you, and not lose heart or be discouraged in trials.

The Apostle shows that the Thessalonians were subjected to temptations for a long time; for patience is not revealed in two or three days. True patience consists in waiting, when people have not yet received the promised blessings. But in the present case he speaks of a greater patience, of patience in persecutions and afflictions. For the Thessalonians lived among irreconcilable enemies, and they needed special patience – this at the beginning of the preaching, when they were still poor people. Let those therefore be ashamed who for the sake of human patronage accept false teaching.

Here is another consolation as well, since the Thessalonians were to be partakers in the crowns together with Paul, who had attained such perfection. By "the appearing of the Lord" he means His second coming, comforting them with this also. For, he says, now He is hidden, but do not lose heart. He shall be revealed as God and Lord. "From heaven," which is the throne of God. "With the angels of His power" (μετ αγγέλων φοβερών), because the angels are powers, that is, they are mighty. Therefore, why should you despair, when we have such a Lord whose servants are the angels of power? Those who persecute you now will bear punishment and shall not escape it.

And in the first epistle there is the same beginning. Therefore, all that we said there, apply here.

Those whom he previously called those who "trouble" them, he now calls those who "know not God." By this he very wisely teaches that vengeance will come in any case. For if not for your sake, then for His own sake He will certainly take vengeance on His enemies. Thus, this is said so that the Thessalonians would be fully assured that the persecutors will in any case be punished, while the preceding was said so that they would be comforted that God will punish their persecutors for their honor's sake, if He punishes those who hinder others from hearing Him, which is exactly what your persecutors now are. The expression "in flaming fire" can be referred either to the words "taking vengeance," as if to say: punishing the unbelievers with Gehenna; or thus: "at the revelation of Christ," which will be "in flaming fire," as David says: "A fire goes before Him, and burns up His enemies round about" (Ps. 97:3); and Daniel: "A fiery stream issued and came forth from before Him" (Dan. 7:10). Note that "in flaming fire" is said instead of: in fire that burns but does not give light. For sinners the fire will only burn but not give light; for the righteous it will give light but not burn.

When the people who now oppose the Gospel and exalt themselves see that those whom they tormented have become partakers of endless glory, then the glory of God will be openly revealed. For their glory is His glory, so that by the very means through which He glorifies the saints, He Himself is also glorified. Just as His wealth consists in the fact that there are faithful ones, so also His glory consists in the fact that there are such people who will enjoy His blessings.

That is, through those who believed. Here the preposition "in" (εν) is used instead of "through" (δια). For when He deems worthy of such glory those who are wretched and persecuted by all, then His power will be revealed. And in another sense, when those who endured countless afflictions, being compelled to abandon the faith, and yet did not abandon it, stand in the midst of the judgment seat, then the glory of God and their glory will be revealed.

He will be wonderful, he says, God on that day, because "you believed our testimony" and preaching, that is, because you believed and made yourselves worthy of those blessings which will then be granted to the faithful. He well said above: "on that day," for then they will show themselves in deed to be truly believing, but now many pretend to be believers. Therefore the Wise One also says: do not count a man happy before his death.

For if it is just before men, how much more before God. In ordinary conversation we are accustomed to saying: if God hates the wicked, or: if God cares about affairs, then such and such will happen — in full confidence that the listeners will necessarily answer: of course, He hates them. So here too the expression "for it is righteous" means, of course, it is righteous. One cannot say that just as the sorrows inflicted upon you are temporary, so too the punishments that will follow in return upon your persecutors from God will be temporary; on the contrary, the latter will be endless — and such also will be your rest.

So then, where are the Origenists, who fabulously teach about the finality of punishments? This, that is punishment, Paul called eternal. In what way then can the eternal be temporal according to you?

Here the apostle shows the ease with which this will be accomplished. For this, he says, no efforts of any kind are needed, but it is sufficient for God to appear — and punishment will overtake all the disobedient. His very sight and coming will be light for some, and punishment for others. For He will not simply come, but with mighty glory. And His glory will not be without power, and His power will not be without glory. That is, He will appear as the Almighty King.

Already by what was said above he comforted the Thessalonians, namely by the fact that he said: we give thanks and we boast; but now he gives that which the sufferer seeks most of all, that is, deliverance from afflictions and punishment of those who caused them evil. Thus, here is what the words of the apostle mean: endure afflictions as proof that the righteous judgment of God will deem you worthy of the Kingdom. For if He crowns you who are persecuted and punishes those others, then His righteousness is revealed in this. He provides them great comfort, showing that they will be crowned not only by grace but by justice, receiving the Kingdom as a recompense for their own labors and toils.

Thus, it is not because the persecutors are stronger that they have power over you, but because the Kingdom of Heaven is acquired through suffering. And this exchange must necessarily take place in precisely this way and not without labor. Through many tribulations we must enter the Kingdom of God, says the Lord.

The apostle teaches three things here: if something proves to be upright in us, we must not praise ourselves for it, but thank God, and, ascribing everything to Him, not be puffed up by it; if someone suffers, this is worthy not of weeping and tears, but of thanksgiving to God — and those who suffer must rejoice, not lose heart; one must not envy those who appear to be advancing, but rather rejoice in this and thank God for one's brethren — so that those who are stung by the good they see in others dishonor God Himself. The apostle used the expression "as is fitting" so that we would not be puffed up even by our very thankfulness, as though we were doing something exceptional by it; for here we are doing what ought to be done. This is why he called thanksgiving "fitting." Or he speaks this way in order to suggest that one must give thanks both in word and in deed; for such thanksgiving is true thanksgiving.

If the onrushing flood of trials for the faith has not drowned you, this serves as a sign of nothing other than that your faith has grown and become more exalted. This is similar to how in the ancient flood the elevated places were not quickly submerged. Therefore he also said: "increases," in order to indicate the considerable height of faith.

Pay attention to the love of the Thessalonians. They did not act in such a way as to love one person but not another; on the contrary, their love in all things was equal toward all. The apostle points to this when he says "each one" and "toward one another." For if we love only some, this is not love, but a rupture of love. If you love for God's sake, then love all; but if you love only some, this is human friendship. Note that close fellowship and mutual support greatly help in afflictions.

If all that has been said will be in you, then even in this life, the apostle says, the name of the Lord will be glorified in you. For when they see you enduring every trial out of love for your Master, this will be to His glory — that is, that He is so good that His servants are ready to die for Him, and so powerful that He strengthens you in endurance. But you also will be glorified in Him, in that you prove so faithful that you endure all things. For the glory of a servant is to be faithful to his Master. And in another sense: suffering for Christ is glory, because it makes people more pure, always ready to give themselves over to death, showing themselves to be above death.

And this, says the apostle, depends on God, and not on us; His grace is both this—if, he says, the Lord is glorified in us, when we prefer nothing over Him, as the sweetest of all, and also this—if we are glorified in Him, when we receive from Him the strength to endure all trials.

Above he spoke of how they are well prepared for the coming judgment; here he speaks about the form of that judgment. And first he sets out the judgment as regards the punishment of the wicked and the rewards of the good; second, he speaks about each part individually, at "in a flame of fire." And first, he sets out the judgment as regards the punishment of the wicked; second, as regards the rewards of the good, at "when he shall come."

As regards the first, he speaks above about the "tribulations which you endure for an example of the just judgment of God." Here he adds next, "if nonetheless it is just"; "if" is written for "because." Hence other texts have "if indeed."

Or "if nonetheless" should be taken in connection with "for an example of the just judgment," as though to say: it is just that you suffer these things if nonetheless you merit thereby. But the first text and explanation is better.

"It is just with God to repay tribulation." "Rise up, judge of the earth, render retribution to the proud" (Ps 93:2). "Woe to you who despoil, shall you not yourself be despoiled?" (Isa 33:1). "Tribulation and anguish" (Rom 8:35).

Then he wishes goods for them, and first of all peace. For peace is the beginning of all the spiritual gifts. "By the grace of God I am what I am" (1 Cor 15:10). Similarly, he wishes for them the grace that is men's end. "Who makes your ends peace" (Ps 147:14). And this is "from God our Father." "Every best and perfect gift is from above, coming down from the Father of lights" (Jas 1:17). "And from the Lord Jesus Christ," "through whom he has given us great and precious promises" (2 Pet 1:4).

Then when he says, "wherefore we also pray," he adds the support of prayer, and first, he sets out what he prays; second, to what purpose he prays, at "that the name"; third, how he can obtain what he prays for, at "according to the grace."

He prays for one thing on God's part and two things on our part.

He says, therefore, "wherefore," i.e., on account of that day, "we also pray always." "Without ceasing I remember you always in my prayers" (Rom 1:9); "far be this sin from me in the Lord, that I should cease to pray for you" (1 Sam 13:23). But for what? "That our God would make you worthy of his vocation," i.e., that he might cause you to live in the world in a manner worthy of his calling. "I beseech you that you walk in a manner worthy of the calling by which you have been called" (Eph 4:1).

And on our part he asks for two things: on the part of the will, that he may fully enjoy every goodness; hence he says "and fulfill all the good pleasure of his goodness," i.e., fulfill in you your desire for every good thing. "Who works in us both to will and to accomplish, according to his good pleasure" (Phil 2:13).

And on the part of the understanding, that it may perfectly believe. And so he says "and the work of faith." "For with the heart one believes unto justice, while with the mouth confession is made unto salvation" (Rom 10:10). And you accomplish this "in power," i.e., in constancy and fortitude, so that no fear causes you to stop confessing him.

Or it can be understood this way: "wherefore," i.e., on account of that day, "we also pray" that God may deign to give you that to which he has called you. "To this you were called, that you should possess the blessing by inheritance" (1 Pet 3:9). And that he might fulfill every good thing you desire, which he does in eternal life, when we will have God. "Who satisfies your desires with good things" (Ps 102:5). Similarly, that he may fulfill "the work of faith," which will happen when we see then face to face what we see now through a mirror and in an enigma (1 Cor 13:12).

And then he sets out their progress, when he says, "so that we ourselves also glory in you in the churches of God," because what is yours I consider mine. For the good of the disciples is the glory of the prelate. "A wise son brings joy to his father" (Prov 10:1). "Grandchildren are the crown of the aged" (Prov 17:6). "For which I boast about you" (2 Cor 9:2).

Then he sets out a sign of their progress, namely patience, which is most of all apparent in tribulations. "Blessed the man who endures temptation" (Jas 1:12).

In tribulations there are two things to be safeguarded, namely patience, lest we abandon faith—"patience has a perfect work" (Jas 1:4)—and faith in the midst of persecutions. "We are persecuted, and we endure it" (1 Cor 4:12). Hence he says, "and faith, and in all your persecutions and tribulations." These tribulations are so named from "tribuli" (thistles), by which we are pricked interiorly through afflictions. "Thorns and thistles shall it bring forth to you" (Gen 3:18). "The troubles of my heart are multiplied" (Ps 24:17).

"And to you who are troubled, rest." "You received good things in your life, and Lazarus likewise evil things. But now he is consoled while you suffer" (Luke 16:25). "Blessed are those who die in the Lord from henceforth now, says the Spirit, that they may rest from their labors" (Rev 14:13). "With us," i.e., in equal glory.

But surely this is not true?

I respond that there are two kinds of equality, namely the equality of absolute quantity and the equality of proportion. The first kind of equality is not equal as regards man's participation but as regards the beatitude in which he participates, which is God; for a man participates more or less according as he loves God more or less ardently. But as regards the second kind of equality there will be equality in every respect, because Peter's glory stands to the grace given him and to his merit as Linus' glory stands to his merit.

And this will happen "when the Lord Jesus shall be revealed." "The Father has given all judgment to his Son" (John 5:22), and this insofar as he is a son of man; hence it continues "and has given him power to render judgment," because he will appear to all in human form. He does not appear now, because his humanity is hidden in the glory of God, but then he will appear. "And the glory of the Lord shall be revealed" (Isa 45:5). "With the angels of his power," his ministers. "When the son of man comes in his majesty, and all his angels with him" (Matt 25:31).

This epistle is divided into the greeting and the epistolary narration, at "we are bound to give thanks." And first the persons greeting are set out; second, the persons greeted; third, the good things wished.

Now they are the same persons as those in the first letter to the Thessalonians. And three persons are listed as sending greetings so that the epistle's authority may appear the stronger. "A threefold cord is not easily broken" (Eccl 4:12).

"To the church of the Thessalonians." "Church" names a congregation, which should be in God—otherwise it is bad. A Psalm says of the good congregation, "gather his holy ones to him" (Ps 50:5). "In Christ," that is, in the faith of Christ. "Through whom we have access through faith into this grace" (Rom 5:2).

Then when he says "in a flame of fire," he treats of both, namely, the punishment of the wicked and the reward of the good; but he shows the harshness, justice, and eternity of the punishment of the wicked.

He says, therefore, "giving vengeance," i.e., judging those who are to be punished "in a flame of fire," consuming the face of the earth, enveloping the condemned, and driving them away forever. "Fire goes before him" (Ps 96:3).

And the punishment will be just on account of two kinds of guilt, namely the guilt of unbelief and the guilt of an evil life. With regard to the first he says, "who do not know," i.e., who do not wish to know, "God." "We do not want knowledge of your ways" (Job 21:14). "The one who does not know will not be known" (1 Cor 14:38).

With regard to the second, he says "who do not obey the Gospel of our Lord Jesus Christ." "Not all obey the Gospel" (Rom 10:16). Disobedience is so great a sin that death entered the world through it (Rom 5:19).

Then when he says, "when he shall come," he treats of the saints' reward. And first, he sets out the reward; second, the merit of the saints, at "those who have believed."

He commends the glory of the saints as regards its essence, a participation in the glory of God, when he says "to be glorified"; and as regards its overflow, at "and to be made wonderful."

He says, therefore, "when he shall come." Christ is most certainly glorious; "that every tongue may confess that the Lord Jesus Christ is in the glory of God the Father" (Phil 2:11). "To be glorified in his saints," because the good is diffusive of itself; or "to be glorified in his saints," who are his members, and in whom he dwells, and in whom he is glorified when his own glory, namely, the glory of the head, flows down all the way to his members. "You are my servant, Israel, because in you I will be glorified" (Isa 49:3).

And this will surpass all wonder, hence he says, "to be made wonderful." For wonder is a stupor that results from tremendous impressions made on the imagination. But so great will be the glory of the saints that it cannot enter the thoughts of men, and this is why he says "to be made wonderful." "They will wonder at the suddenness of an unhoped-for salvation" (Wis 5:2).

Then he sets out the saints' merit, at "in all those who have believed." And he sets out first, the merit of faith; second, the support of prayer, at "wherefore we also."

He says, therefore: there will be this glory "because our testimony was believed upon you," which we believed concerning Christ, "in that day," i.e., for the sake of that day, since the good things we do are done for the sake of that day.

And he says this "testimony" is "upon you," i.e., beyond human understanding. "Many things are shown you beyond the understanding of man" (Sir 3:25). For faith has no merit where human reason offers proof. Unless it were "upon you," there would be no great merit in believing.

Or he says "upon you," i.e., for you who submit it rules over your intellect so that it humbly believes. "Bringing into captivity every intellect unto the obedience of Christ" (2 Cor 10:5). Thus the Gloss explains it.

Or it can be understood in another way that is more according to the letter: I say that Christ will be glorified in you, who have believed, on the day of judgment, when the Apostles will stand as judges. And then the "testimony" which is "upon you," i.e., the testimony concerning the promptitude of your faith, will be certain and "believed," i.e., believable.

The punishment is likewise long lasting, for they "shall suffer eternal punishment in destruction." And this can be read in two ways, because there are two kinds of punishment, namely, that of the sense and that of the condemned.

This is how it can be understood as about the punishment of the sense: "They shall suffer," i.e., they shall endure eternal punishments, never to end, and this "in destruction," because they shall be ever dying. For the punishments of this life are not like those punishments: in this life the harsher the punishments the shorter they are, because they end; but those punishments are the heaviest, because they are the punishment of death and yet they never cease. Hence it is said that they will always be as though in the throes of death. "Death shall devour them" (Ps 48:15). "Their worm shall never die" (Isa 66:24).

Now the punishment of the condemned has two sides to it. First, they will be deprived of the vision of God. Hence he says "from the face of the Lord," namely, removed from the face of the Lord. "No hypocrite shall come before his gaze" (Job 13:16). The second is being deprived of the vision of the glory of the saints. "Let the impious man be taken away lest he see the glory of the saints" (Isa 26:10).

One can also understand it another way, such that "from the face of the Lord and from the glory of his power" shows why the punishment of the sense is so harsh. For someone's senses can be voided either by a higher judge or by the power of someone higher, but it will not happen in this case because this judgment comes from the face of the Lord. "May my judgment come from your face" (Ps 16:2). And this is why he says they "shall suffer eternal punishment," i.e., endure it, "from the face of the Lord."

And the saints endure these tribulations for the sake of two things. One is to strike fear into the wicked: for if God does not spare the good in this world, how will he spare the wicked in the next? "And if it begins with us, what will be the end of those who do not believe in the Gospel of God" (1 Pet 4:17). "Behold, those who were not condemned to drink the cup shall drink it, and shall you escape as though innocent?" (Jer 49:12). The second is to increase merit. Hence he says "that you may be counted worthy of the kingdom of God." For as it is said: "the kingdom of heaven suffers violence, and the violent bear it away" (Matt 11:12). And: "was it not necessary that the Christ should suffer these things, and so enter into his glory?" (Luke 24:26). "But if we suffer with him, we shall also be glorified with him" (Rom 8:17). Hence he says, "for which also you suffer." For tribulation born for God's sake makes one worthy of the kingdom of God. "Blessed are they who suffer persecution" (Matt 5:10). "Let none of you suffer as a murderer, or a thief, or a slanderer, or a coveter of others' goods" (1 Pet 4:15).

"We are bound to give thanks always to God for you." This is the epistolary narration. And first he instructs them about what is to happen in the last days; second, he warns them in a friendly way about certain things in the third chapter, at "for the rest, brethren" (2 Thess 3:1). And first, he admonishes them regarding the rewards of the good and the punishments of the wicked; second, he admonishes them regarding the dangers of the time of the Antichrist, in chapter two, at "and we beseech you" (2 Thess 2:1). And first he gives thanks for their preparation for the future judgment; second, he describes the judgment itself, at "seeing it is a just thing." And first he gives thanks for their progress; second, he displays the fruit of their progress; third, he points to a sign of it.

He says, therefore, "we are bound to give thanks always to God for you, brethren." For since he commended them in the first epistle for their faith and charity and for the other goods in which they abounded, he says "we are bound to give thanks always to God for you," because I consider the good you have as mine. "I have no greater joy than to hear that my children walk in truth" (3 John 1:4). And he gives thanks "to God," without whom nothing good can come to pass. And this is "as it is fitting," because we give thanks for great goods. "Since God has wondrously liberated us from great dangers, let us give thanks" (2 Macc 1:11).

Why? Because spiritual goods "grow exceedingly." For such goods are not safely guarded unless a man progresses in them. Now among these gifts of God the first is faith, through which God dwells in us, and our progress in faith is in connection with the understanding. "To have Christ through faith in your hearts" (Eph 3:17). And so a man progresses through knowledge, devotion, and adherence. The second is charity, through which God is present in us by his effect. "God is charity, and he who abides in charity abides in God, and God in him" (1 John 4:16). And for this reason he says, "and the charity of every one of you towards each other abounds." "In abundant justice there is the greatest strength" (Prov 15:5). "But concerning charity towards the brotherhood I have no need to write to you, for you yourselves have learned from God to love one another" (1 Thess 4:9).

But to what purpose? "That the name of our Lord Jesus may be glorified in you, and you in him," i.e., that it be to the glory of Christ. And that through you, both in the present and in the future, the name of Christ may be glorified by your good deeds. "That they may see your good works and give glory to your Father who is in heaven" (Matt 5:16). The opposite is said of the wicked: "the name of God is blasphemed through you" (Rom 2:24; Isa 52:5).

But how can we obtain this? "According to the grace of our God," which is the root of all our good works. "By the grace of God I am what I am" (1 Cor 15:10).

God's own nature is the real sanction of His commands, yet to understand this must, in the end, lead us to the conclusion that union with that Nature is bliss and separation from it horror. Thus Heaven and Hell come in. But it may well be that to think much of either except in this context of thought, to hypostatise them as if they had a substantial meaning apart from the presence or absence of God, corrupts the doctrine of both and corrupts us while we so think of them.