He gives thanks to God for their faith and constancy and prays for their advancement in all good.
He thanketh God for their increase in faith and charitie, and constancie in persecution (assuring them that they merite thereby the kingdom of God, as their persecutors do damnation:) 11 and also praieth for their accomplishment.
1Paul and Sylvanus and Timothy, to the church of the Thessalonians. In God our Father and the Lord Jesus Christ,Paolo, e Silvano, e Timoteo, alla Chiesa de' Tessalonicesi in Dio Padre nostro, e nel Signore Gesù Cristo.PAVL and Siluanus and Timothee: to the churche of the Thessalonians in God our Father and our Lord IESVS Christ.Paulus, et Sylvanus, et Timotheus, ecclesiæ Thessalonicensium in Deo Patre nostro, et Domino Jesu Christo. 2Grace unto you: and peace from God our Father and from the Lord Jesus Christ.Grazia a voi, e pace da Dio Padre nostro, e dal Signore Gesù Cristo.Grace to you and peace from God our Father and our Lord IESVS Christ.Gratia vobis, et pax a Deo Patre nostro, et Domino Jesu Christo. 3We are bound to give thanks always to God for you, brethren, as it is fitting, because your faith groweth exceedingly and the charity of every one of you towards each other aboundeth.Dobbiam noi sempre rendere grazie a Dio per voi o fratelli, come è convenevole, perché la vostra fede più e più va crescendo, e sfoggia di ciascheduno di voi in mutua carità:Vve ought to giue thankes alvvaies to God for you brethren, so as meete is, because your faith increaseth excedingly, and the charitie of euery one of you aboundeth tovvards eche other:Gratias agere debemus semper Deo pro vobis, fratres, ita ut dignum est, quoniam supercrescit fides vestra, et abundat caritas uniuscujusque vestrum in invicem: 4So that we ourselves also glory in you in the churches of God, for your patience and faith, and in all your persecutions and tribulations: which you endureTalmente che noi stessi pur ci gloriamo di voi nelle Chiese di Dio, della pazienza, e fede vostra in mezzo a tutte le persecuzioni, e tribolazioni vostre, che son da voi sopportateso that vve our selues also glorie in you in the churches of God, for your patience, and faith in al your persecutions and tribulations, vvhich you sustaineita ut et nos ipsi in vobis gloriemur in ecclesiis Dei, pro patientia vestra, et fide, et in omnibus persecutionibus vestris, et tribulationibus, quas sustinetis 5For an example of the just judgment of God, that you may be counted worthy of the kingdom of God, for which also you suffer.In argomento del giusto giudizio di Dio perché siate tenuti degni del regno di Dio, per cui anche patite:for an example of the iust iudgemēt of God, that you may be counted vvorthie of the kingdom of God, for the vvhich also you suffer.in exemplum justi judicii Dei, ut digni habeamini in regno Dei, pro quo et patimini.
6Seeing it is a just thing with God to repay tribulation to them that trouble you:Dappoiché ella è cosa giusta dinanzi a Dio il render tribolazione a coloro, che vi tribolano:if yet it be iust vvith God to repay tribulation, to them that vexe you:Si tamen justum est apud Deum retribuere tribulationem iis qui vos tribulant: 7And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with the angels of his power:E a voi tribolati riposo con noi, all'apparir, che farà dal cielo il Signore Gesù co' potenti angeli suoi,and to you that are vexed, rest with vs in the reuelation of our Lord IESVS from heauen vvith the Angels of his povver,et vobis, qui tribulamini, requiem nobiscum in revelatione Domini Jesu de cælo cum angelis virtutis ejus, 8In a flame of fire, giving vengeance to them who know not God and who obey not the gospel of our Lord Jesus Christ.In un incendio di fiamme, facendo vendetta di coloro, che non han conosciuto Dio, e non ubbidiscono al vangelo del Signor nostro Gesù Cristo:in flame of fire, giuing reuenge to them that knovv not God, & that obey not the Gospel of our Lord IESVS Christ.in flamma ignis dantis vindictam iis qui non noverunt Deum, et qui non obediunt Evangelio Domini nostri Jesu Christi, 9Who shall suffer eternal punishment in destruction, from the face of the Lord and from the glory of his power:I quali saranno puniti di eterna perdizione dalla faccia del Signore, e dalla potente sua gloria:vvho shal suffer eternal paines in destruction, from the face of our Lord and from the glorie of his povver:qui pœnas dabunt in interitu æternas a facie Domini, et a gloria virtutis ejus: 10When he shall come to be glorified in his saints and to be made wonderful in all them who have believed; because our testimony was believed upon you in that day.Allorché egli verrà ad esser glorificato ne' suoi santi, e a rendersi mirabile in tutti coloro, che hanno creduto (dappoiché è stata prestata fede alla nostra testimonianza presso di voi) in quella giornata.vvhen he shal come to be glorified in his sainctes, and to be made maruelous in al them that haue beleeued, because our testimonie concerning you vvas credited in that day.cum venerit glorificari in sanctis suis, et admirabilis fieri in omnibus, qui crediderunt, quia creditum est testimonium nostrum super vos in die illo. 11Wherefore also we pray always for you: That our God would make you worthy of his vocation and fulfil all the good pleasure of his goodness and the work of faith in power:Per la qual cosa preghiam sempre per voi: che il nostro Dio vi faccia degni della sua vocazione, e compisca tutta la buona sua volontà, e l'opera della fede col (suo) potere,Vvherein also vve pray alvvaies for you, that our God make you vvorthie of his vocation, and accomplish al the good pleasure of his goodnesse & the vvorke of faith in povver,In quo etiam oramus semper pro vobis: ut dignetur vos vocatione sua Deus noster, et impleat omnem voluntatem bonitatis, et opus fidei in virtute,
12That the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and of the Lord Jesus Christ.Affinchè in voi sia glorificato il nome del Signor nostro Gesù Cristo, e voi in lui, per la grazia del nostro Dio, e del Signor Gesù Cristo.that the name of our Lord IESVS Christ may be glorified in you, and you in him, according to the grace of our God, and of our Lord IESVS Christ.ut clarificetur nomen Domini nostri Jesu Christi in vobis, et vos in illo secundum gratiam Dei nostri, et Domini Jesu Christi.
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Witham
For an example of the just judgment of God. That is, that the persecutions and troubles you suffer in this world shew the justice of God in punishing men for their sins, even in this life, so that by these temporal pains you may be found worthy of a crown of eternal glory in the kingdom of God. (Witham)
Calmet
The afflictions, which are here frequently the portion of the just, are sensible proofs of the rigour with which the Almighty will, at the day of final retribution, pour out his indignation on the wicked. For, if he is unwilling to let the just be free from all temporal punishment, (though he discharges their debt of the eternal) and if he continually exposes them to the derision, calumnies, and persecutions of the wicked, what have not the wicked to apprehend when he shall stretch forth his hand in vengeance? Or, as others explain it, God permits the good to be persecuted here, that one day he may treat the wicked according to the rigour of his justice. He permits them here to fill up the measure of their iniquities, that on the last day he may reward the long suffering of the one, and punish the infidelity of the other. In both the one and the other, the finger of God's justice will clearly manifest itself. If the hopes of the good reached no farther than this life, they would be the most wretched of beings; for here, in general, they are more exposed than any to the injuries of the wicked. Nothing proves more clearly the necessity of a general judgment, than this his conduct to his most chosen servants. For it is impossible that, just as he is, he should permit patience and faith to go unrewarded, or wickedness and injustice unpunished. The Son of God has promised us heaven only on condition that we bear wrongs patiently. (Calmet)
Bible de Vence
Here again the apostle teaches the advantages of sufferings which the Thessalonians joyfully underwent, to be counted worthy of the kingdom of God, Kataxiothenai umas; and ver. 11, ibid. axiose. The apostle teaches here, that nothing defiled shall ever enter into the kingdom of heaven; and gives us to understand at the same time, that he will one day punish with extreme rigour the cruelty and impiety of persecutors. (Bible de Vence)
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Witham
Seeing[Ver. 6. Si tamem justum est, eiper dikaion. See St. Chrysostom, (log. b. p. 226) eiper entautha anti tou epei, etc.] it is a just thing. Literally, If yet it be just. St. Chrysostom takes notice, that we must not expound the text as if St. Paul made a doubt whether it was just or not for God to repay retribution to such as troubled, afflicted, and persecuted his faithful servants, and to punish them when he shall be revealed (that is, at the day of judgment) with flaming fire, or with the flames of hell: nothing certainly is more just; as on the contrary, it is just to reward the pious and those who are found worthy of the glorious kingdom of God. (Witham)
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Being confounded with the face of the Lord, whom they have rejected, and with the glory of his power and greatness, which will appear in irresistible splendour and majesty.
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Witham
This shall be at the last day, when Christ shall come to be glorified in his saints, and to be made[Ver. 10. Admirabilis fieri in omnibus, thaumasthenai en pasi.] wonderful (to be admired and praised) in or by all them who have believed in that day: (that is, the things foretold of that day) because our testimony[Ver. 10. Quia creditum est testimonium nostrum super vos in illa die, oti episteuthe to marturion emon eph umas, en te emera ekeine.] was believed upon you concerning that day, that is as to the punishments and rewards that shall be given on that day. (Witham)
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Witham
Wherefore, also we pray, etc. By the Greek, the sense and construction cannot be in, or on which day; and therefore it must be referred to what was said before, that God should be glorified in his saints, and so may be translated, on which[Ver. 11. In quo, eis o, in quod, but it cannot agree with emera, day.] account we pray, etc. that Christ may be glorified in you, being made saints by his grace, etc. (Witham)
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Calmet
That the name of our Lord, etc. The name of God is glorified by the virtuous lives of Christians, but more especially by that constancy and firmness evinced by the faithful under the hands of the executioner. It is an act of the most perfect charity, to lay down our lives in defence of his truths and the glory of his name, and the most disinterested testimony of our allegiance to him. Nothing appeared more admirable than the constancy of the first Christians, and nothing contributed more to the conversion of the Gentiles than the firmness with which they maintained, even in death, the truths that had been taught them. For, said they, this religion is certainly true, since there is nothing they are not willing to suffer in defence of it. (Calmet)
Estius
And you in him, etc. If Christians are any way instrumental in procuring the glory of God, let them not attribute it to themselves, but to God alone, form whom comes every gift. If they procure his glory before men, he at the day of final retribution will clothe them with never-fading robes of immortality, in the presence of men and Angels. If it be glorious for God to be adored by such faithful servants, it is much more glorious for Christians to be rewarded by such a Master: for it is the glory of a servant to be faithful to his master, and the glory of the master to recompense his servant. (Estius, Grotius, Theophylactus, etc.)
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Note that by constant and patient suffering of afflictiōs for christ men are made vvorthie (so the Greeke signifieth, as the Aduersaries them selues trāslate v. 11.) of the crowne or kingdom of heauen, and so do merite and deserue the same. See Anno. Luc. 20, 35. And the Apostle here saith that it is Gods iustice no lesse to repay glorie to the afflicted, then to render punishmēt to them that afflict, because of their contrarie deserts or merites.
〈Greek〉
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Concordance 1. Thes. 4, 16.
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Christ shal be glorified in his Saincts, that is, by the great and vnspeakable honour & exaltatiō of them he shal be honoured, as now he is: the honour vvhich the Church doth to them, not diminishing Christs glorie (as the Aduersaries folishly pretēd) but excedingly augmenting the same.
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〈Greek〉
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.17.3
3. They cannot show that one of the old or one of the new prophets was thus carried away in spirit. Neither can they boast of Agabus, or Judas, or Silas,
St Basil the Great † AD 379 De Spiritu Sancto 5
… In the Old Testament it is said through ( ἐν ) God we shall do valiantly, and, “My praise shall be continually of ( ἐν ) thee;” and again, “In thy name will I rejoice.” In Paul we read, “In God who created all things,” and, “Paul and Silvanus and Timotheus unto the church of the Thessalonians in God our Father;”
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St Ambrose of Milan † AD 397 On the Holy Spirit 2.8
… “That his deeds may be manifested, that they are wrought in God;” and Paul: “In God Who created all things;” and again: “Paul and Silvanus and Timotheus to the Church of the Thessalonians in God the Father and the Lord Jesus Christ;”
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St John Chrysostom † AD 407 Homilies on 2 Thessalonians 2
Ver. 3 . “We are bound to give thanks to God alway for you, brethren, even as it is meet.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 38
… Then, in another passage addressed to the same church, seeing that there now existed in some of its members the disposition which he had wished them to cultivate, he says, “We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth.”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.8
… For he says, We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; so that we ourselves too glory in you in the churches of God for your patience and faith (
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Tertullian † AD 220 Scorpiace 13
… 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!”
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 2
Ver. 4 . “So that we ourselves glory in you in the Churches of God.”
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St John Chrysostom † AD 407 Homilies on 2 Thessalonians 2
Ver. 5 . “Which is a manifest token of the righteous judgment of God.”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.20
… For the Lord Himself, the chief martyr, says expressly to Pilate: "Thou couldst have no power at all against me, except it were given thee from above." Paul also, besides recording his own experience, says that the afflictions and persecutions of the righteous exhibit the judgment of God.
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St Irenaeus of Lyons † AD 202 Against Heresies 4.27.4
… 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.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.11
… 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.”
Tertullian † AD 220 The Five Books Against Marcion 5.16
… 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.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 13
… “If so be that the Spirit of God dwell in you” ( εἴπερ .) He often uses this “if so be,” not to express any doubt, but even when he is quite persuaded of the thing, and instead of “since,” as when he says, “If it is a righteous thing,” for “seeing it is a righteous thing with God to recompense tribulation to them that trouble you.” (
St John Chrysostom † AD 407 Homilies on Ephesians 13
The expression, “If so be that ye heard Him,” is not that of one doubting, but of one even strongly affirming: as he also speaks elsewhere, “If so be that it is a righteous thing with God to recompense affliction to them that afflict you.” (
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 2
Ver. 6, 7 . “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.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… As also in another place he saith, “Bringing into captivity every thought to the obedience of Christ.” ( 2 Cor. x. 5 .) And again he hath put “the recompense” for punishment, as here he calleth punishment “reward.” “If it be a righteous thing,” he saith, “with God to recompense tribulation to them that trouble you, and to you who are troubled rest.” (
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St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 1.22
… 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. For He put men to fear in His coming of humility; because it is a fearful thing to fall into His hands when He shall come in flaming fire .
St Basil the Great † AD 379 De Spiritu Sancto 13
… For He says, “Whoever shall confess me before men, him shall the Son of Man also confess before the angels of God, but he that denieth Me before men shall be denied before the angels of God;” and Paul in another place says, “When the Lord Jesus shall be revealed from heaven with his angels.”
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 5
… but probably only so far as to mitigate his punishment. For it was not said without reason: “Pour out Thy wrath upon the heathen that have not known Thee;” nor again according to what the apostle says: “When He shall come from heaven in a flame of fire to take vengeance on them that know not God.”
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Tertullian † AD 220 The Five Books Against Marcion 5.16
… But the folly of the obliteration is clearly seen. 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”
St John Chrysostom † AD 407 Homilies on 2 Thessalonians 2
Ver. 8 . “In flaming fire rendering vengeance to them that know not God, and to them that obey not the Gospel of our Lord Jesus.”
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St Irenaeus of Lyons † AD 202 Against Heresies 4.33.11
… from me, ye cursed, into everlasting fire, which my Father has prepared for the devil and his angels.” And the apostle in like manner says [of them], “Who shall be punished with everlasting death from the face 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 those who believe in Him.”
Tertullian † AD 220 The Five Books Against Marcion 5.16
… 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,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 31
… or those who are maimed from their earliest days, and beg, even this is luxury compared to those other evils. 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?” (
St John Chrysostom † AD 407 Homilies on First Corinthians 9
As I said then; that it hath no end, Christ has declared. Paul also saith, in pointing out the eternity of the punishment, that the sinners “shall pay the penalty of destruction, and that for ever” (
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St John Chrysostom † AD 407 Homilies on 2 Thessalonians 3
Ver. 11 . “To which end also we pray always for you.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 102.15
… Thus the salvation provided by this religion, by which alone, as alone true, true salvation is truly promised, was never wanting to any one who was worthy of it, and he to whom it was wanting was not worthy of it.
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St John Chrysostom † AD 407 Homilies on 2 Thessalonians 3
Ver. 12 . “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.”
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1. TO THE CHURCH OF THE THESSALONIANS IN GOD OUR FATHER. — Supply, gathered and assembled together. See Epistle I, chapter I, verse 1.
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3. GROWETH EXCEEDINGLY, — ὑπεραυξάνει, that is, grows very much and beyond measure, your faith.
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4 and 5. WHICH YOU ENDURE, FOR AN EXAMPLE OF THE JUST JUDGMENT OF GOD. — For example, in Greek is ἔνδειγμα, that is, a proof, and, as the Syriac version has it, a demonstration and declaration, as if to say: You endure persecutions and tribulations with this hope and consolation, with this end and fruit, that at some time (namely on the day of judgment) the justice and just judgment of God shall be shown and declared, by which He shall judge you worthy on account of your patience, that is, shall judge you worthy of the kingdom of God and shall crown you with the crown of glory; but your persecutors, who here rejoice in your affliction, He shall condemn. Thus Theophylactus, and it is evident from what follows. Whence Tertullian in the Scorpiaco, chapter XIII, reads thus: "In the pressures which you endure, a demonstration of the just judgment of God." Note: In Greek it is not "for an example," but only ἔνδειγμα, that is, a proof, an example. The preposition "for" or "as" is therefore understood, although without a preposition it could be referred in the nominative case to those who suffer themselves, as if to say: You who suffer such things are a proof and show that the judgment of God is right, since on account of such great tribulations He repays you with an eternal kingdom: for this is owed by the just judgment of God to those who suffer so much.
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6. IF INDEED IT BE JUST WITH GOD TO REPAY. — "If" is asseverative, not doubting. Whence Ambrose and certain others read, since indeed: thus also the Syriac version and Vatablus translated it: thus also the Greeks explain εἴπερ as ἐπείδηπερ, that is, inasmuch as. IT BE JUST. — Note here that God from justice repays both the impious with eternal punishments on account of their crimes, and the good and patient with eternal rest and glory on account of their patience. For this is what Paul asserts here. Therefore this patience merits this glory, just as crimes merit punishment; therefore there is merit in good works.
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7. IN THE REVELATION OF THE LORD JESUS FROM HEAVEN, — when Christ shall appear as judge on the day of judgment. WITH THE ANGELS OF HIS POWER. — In Greek δυνάμεως, that is, of His might. For these angels precede Christ the judge coming, and by their great number, their trumpets, their brightness and their sentence, shall show forth His power and majesty. The Syriac version translates it, with the power, that is, the army, of angels: hence in Hebrew God is called Sabaoth, in Greek δυνάμεων, in Latin of hosts: by which name it is read that Anna, the mother of Samuel, first of all called upon God, 1 Kings I, 11, as if to say: Come now, O Christians, bear persecutions courageously; there shall come a day in which Christ, for whom you suffer, shall appear as judge, who shall bring with Him the most powerful hosts of angels for judgment and vengeance upon the impious: so that namely He may avenge you and your injuries, and deliver those who persecute you to fire and cast them down into the depths.
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8. IN FLAME OF FIRE GIVING VENGEANCE TO THOSE WHO KNOW NOT GOD. — In Greek ἐν πυρὶ φλογός, that is in fire, or in the burning of flame, that is burning and shooting forth flames. Secondly, "giving" cannot be referred to "fire," but to "the Lord Jesus." For the Greek διδόντος is masculine; whence it cannot be referred to φλογός, feminine, but to Κυρίου, which is masculine, as if to say: The Lord Jesus through the flame of fire will give vengeance to the impious. Note: He understands the fire of the conflagration of the world; for although some with Francis Suarez think that the Saints who shall then be found alive will not die in this fire, because that death seems too harsh and unworthy of the Saints, yet Scripture sufficiently signifies here and elsewhere that the impious will die in this fire. This fire therefore will punish the reprobate with death, and will wrap them up and snatch them away into hell and eternal fire. Morally St. Chrysostom says: "If you see," he says, "something pleasant and magnificent in the present life, think of the kingdom of God, and you will reckon it as nothing: if you see something terrible, think of hell, and you will even mock at it: if ever bodily concupiscence seizes you, think of the fire of hell; for if fear of worldly laws restrains us from evils, much more will the remembrance of future things, immortal punishment, eternal penalty."
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9. WHO SHALL PAY ETERNAL PENALTIES IN DESTRUCTION. — In Greek ὄλεθρον αἰώνιον, that is they shall pay eternal destruction and death, as it were a penalty merited and owed for their crimes, to which penalty they shall be condemned and banished. Hear concerning this penalty St. Cyprian, tract. On the Ascension of the Lord: "What lamentations will follow that edict (the sentence of Christ the judge), how horrible will be the sound of that last trumpet! There will be a continuous and excessive flow of those tears, that gnashing of teeth—inextinguishable flames will agitate it: the wretched will live immortal, and fires and unconsumed flames will lick the naked body. The purple-clad rich man will burn, nor will there be anyone to pour a drop of water into his parched tongue. Lusts fried in their own fat will boil, and amid the flaming pans miserable bodies will be cremated, and despair will afflict the condemned with torment more atrocious than all others. God will no longer have mercy: there is no refreshment there, no remedy." FROM THE FACE OF THE LORD, — that is from the presence, or from the sentence, of Christ the judge. The word "face" denotes the ease of vengeance. "For there will be," says Theophylactus, "no difficulty; but it will be enough merely to have been seen, and thus to have appeared God, and all the disobedient and unbelieving will be in punishment: for the face itself and the coming, or presence, will be light to some indeed, but to others a torment: for He will not come simply, but with glory of power and strength; nor will His glory lack strength, nor will strength be inglorious, that is, He will be seen as a mighty king." Secondly, "from the face" signifies that the impious will be so struck back by the terrible face and glory of Christ, that they cannot bear to look upon it; but struck down by it as by lightning and turned away, they will fall into hell. Thirdly, the word "face" signifies the mouth, and the sentence pronounced by the mouth and face of Christ, as if a thunderbolt going forth from the mouth of Christ, punishing and striking the impious; and this is what Daniel says, cap. VII, vers. 10: "A river of fire swift and rapid went forth from before Him." Where "a river of fire," says Jerome, signifies the sentence of the judge most efficacious and swift, which like a burning and most rapid river will snatch away and plunge the wicked into tartarus. AND FROM THE GLORY OF HIS POWER (in Greek ἰσχύος, that is from strength and might) — That is from the majesty (for this He calls glory) glorious, terrible and most powerful of Christ the judge.
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10. WHEN HE SHALL COME TO BE GLORIFIED IN HIS SAINTS, AND TO BE MADE WONDERFUL IN ALL THEM THAT HAVE BELIEVED. — For "to be made wonderful," in Greek it is θαυμασθῆναι, which Ambrose translates "to be made marvelous"; the Syriac version, "to show his miracles to the unbelievers": but properly it signifies to become wonderful, or worthy of being admired by others. Note: Admiration, as St. Thomas teaches from Aristotle, is a kind of stupor proceeding from something which surpasses the imagination and opinion of men, for example when men see some prodigy, miracle, or something unexpected, they admire it. Hence the rude and foolish, who have little wisdom or courage, admire many things which the wise and magnanimous do not admire. For Cyrus used to say it was the mark of kings to admire nothing; and he thus instructed his princes, that they might learn to admire nothing, saying that this was the sign and effect of an exalted, heroic and wise mind, which ought to be in a prince. Christ therefore on the day of judgment shall be made wonderful to all in His saints: First, because then He will lay bare to all the wonderful grace and strength which He here bestowed upon His faithful and just ones, so that for the sake of faith they might bravely endure persecutions, spoliations, exiles and martyrdoms. For then there shall be made manifest and celebrated to all the wonderful fortitude which He bestowed upon St. Lawrence, so that when roasted on the gridiron, mocking Decius he gave thanks to God, and said: Thou hast tried me with fire, and iniquity hath not been found in me. Then the wonderful spirit of St. Stephen shall appear to all, by which he insulted the obstinate Jews, and received stones in place of gems. Then all shall behold and admire the unconquerable love of virginity given by Christ to tender maidens, Agnes, Cecilia, Catherine, by which they most mightily overcame all love of the flesh and the world, all torments, all tyrants, so that in death and martyrdoms they sang: I have despised the kingdom of the world and all the ornament of the age, for the love of my Lord Jesus Christ, whom I have loved, in whom I have believed, whom I have cherished. Then the wonderful zeal of the Apostles, the rigor of the Hermits, the wonderful penance of Mary Magdalene and others, the wonderful labor of the Doctors, and indeed in each Saint some wonderful and proper virtue shall shine forth, by which Christ in each Saint shall appear wonderful. Secondly, and more truly according to the mind of the Apostle, Christ on the day of judgment shall bestow upon His Saints, especially those who suffered for their faith, such great glory as shall surpass the opinion, understanding and comprehension of all men and angels, and shall be naturally wonderful to all: "For eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love him," I Cor. II, 9. And just as in each of the Saints some proper and wonderful grace and virtue shone forth in this life, as I have said: so in each a certain new and wonderful glory shall shine forth; so that the just themselves shall then admire both their own and the glory of all others. The reprobate themselves shall be amazed at the Saints, whom they here despised, heaped with such great glory and goods; whence Wisdom V, 2: "Seeing this," it says, "they shall be troubled with terrible fear, and shall wonder at the suddenness of their unexpected salvation, saying within themselves, repenting: These are they whom we had some time in derision and in a likeness of reproach. We fools esteemed their life madness, and their end without honor: behold how they are numbered among the children of God, and their lot is among the saints." Thus Chrysostom, Theophylactus, Anselm. Paul here alludes to Psalm LXVII, 36: "God is wonderful in His saints;" and Psalm IV, 4: "The Lord hath made wonderful His holy one," namely David consecrated and sanctified by Him as king. The Hebrews add lo, that is to himself, as if to say, To his own glory, praise, and honor; and Psalm XV, 3: "The saints that are in His land, He hath made wonderful all my desires in them;" because, as Theodoret explains, He imparted to them wonderful virtue and strength and wrought great miracles through them, for example, that the Apostles, few and unlearned, converted the whole world, that Martyrs overcame all torments, that virgins stood constant and unharmed in the midst of flames. And Psalm LXXXVIII, 8: "God who is glorified in the counsel of the saints, great and terrible above all them that are round about Him:" and verse 6: "The heavens shall confess Thy wonders, O Lord, and Thy truth in the Church of the saints." To which passage St. Augustine most beautifully and piously, understanding "heavens" mystically as heavenly men, says: "In every mercy of the lost, in the justification of the impious, what dost thou praise but the wonders of God? Thou praisest because the dead have risen; praise more because the lost have been redeemed. What grace! What mercy of God! Thou seest a man yesterday a gulf of drunkenness, today an ornament of sobriety; thou seest a man yesterday the mire of lust, today the glory of temperance; thou seest a man yesterday a blasphemer, today a praiser of God; thou seest a man yesterday a servant of the creature, today a servant of the Creator. Let men not regard their merits, let them become heavens: let the heavens confess Thy wonders, O Lord." All these things shall be most clearly and most plainly manifest in all the Saints together on the day of judgment, when not only their grace and virtues, but also their glory and the gifts of beatitude, so admirable and manifold, shall shine forth to the whole world. Hence the name of Christ is pele, that is, wonderful, Isaiah IX, 6. IN ALL WHO BELIEVED,—namely by faith formed by charity, or by faith which worketh by love, that is, who believed and according to what they believed lived well and performed good works. This is evident: for throughout this chapter he commends not bare faith of the Thessalonians, but patience in so many persecutions, and exhorts them to persevere constantly in it. See Canon 2 and 3. BECAUSE THE TESTIMONY OF US (that is, the evangelical preaching, by which testimony was borne by me, was believed) WAS BELIEVED UPON YOU (by you) IN THAT DAY,—concerning that day, as if to say, Because you believed my preaching, by which I bore testimony concerning that day, namely that God would then give to His faithful saints so great and so ineffable and admirable glory, and therefore, constant in this faith, you suffered such tribulations for it; for this reason God will give you glorious rest in heaven, as He said in verse 7, to which indeed it returns: or rather the Apostle here leaves to be understood from what precedes, "in you." For he omits this because it is tacitly contained in "in all." Thus therefore this sentence is easily and plainly to be explained: "When He shall come to be glorified in His saints and to be wonderful in all who believed, and consequently in you, because the testimony of us," etc., that is, because you believed my preaching and testimony concerning that day, namely of judgment.
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11. IN WHICH ALSO WE PRAY. — In Greek εἰς ὅ, that is to which, or in what matter we pray; namely that you may continue to give credence to our testimony and preaching, and bear adversities bravely for it, so that on the day of judgment you may be made glorious and admirable through Christ. Whence, explaining this, he adds: THAT OUR GOD MAY DEEM YOU WORTHY OF HIS CALLING. — Here "calling," that is blessedness, to which you are called, and which is the end of your calling, says Anselm. Secondly more simply, "calling," that is the preservation and increase of calling: for calling is here taken in act, not inchoate, for the Thessalonians had this long before baptism; but continued and perfect. See Canon. 32, q. d. I pray that God may preserve, increase, perfect his calling and grace calling you, by which he called you to the faith of Christ, salvation and Christianity, and through patience and good works may confirm you more and more; and that he may call you to a more perfect virtue or state and exalt you, and may grant and bestow upon you the very summit of Christian perfection. Thus St. Chrysostom, Theophylactus and St. Thomas, and it is evident from what follows. For it follows: "That he may fulfill all the will of goodness, and the work of faith in virtue." For Christian perfection consists in fully fulfilling the will of God. Note: Those who aspire to a more perfect virtue or state, or desire themselves or others to aspire and be promoted to it, ought to pray much for this matter. For this perfection, for example the state of virginity or of Religion, is obtained not so much by merits (because it surpasses and transcends all merits), as by humble and fervent prayer. And this is what the Apostle signifies, when he says: "We always pray for you, that our God may deem you worthy of his calling." THAT HE MAY FULFILL ALL THE WILL OF GOODNESS, — that is I pray that God may make you fully will all good. Thus Anselm and Vatablus. Secondly genuinely, "the will of goodness," that is may God fulfill in you his benign and good will. For in Greek it is εὐδοκία, which is attributed throughout Scripture, as here, to God, not to man, and signifies either benevolence toward men, a propense will and good pleasure. It would have sufficed for the Apostle to say εὐδοκίαν, that is a propense and good will: but because the Apostle can never sufficiently grasp and proclaim the goodness of God exhibited through Christ, hence he adds ἀγαθωσύνης, as if to say may God fulfill in you the good will of his goodness or benevolence: for this is God's most benevolent will, that we do all good, says Theophylactus, that we be good, pure, holy, as God is good, pure, holy; and that we grow in these daily, and more and more participate in and imitate God's goodness, purity, holiness. AND (supply, may God fulfill in you) THE WORK OF FAITH IN VIRTUE. — "Work," that is good works (by enallage of number) which the faith of Christ urges and dictates to be done, and especially steadfast profession of faith in adversities, so that namely our works may be conformable to our faith, and our Christian life may be as Christian as our faith is. Whence Theophylactus from Chrysostom, by "work of faith," understands patience in persecutions endured for faith: for he who does not have patience does not have the work of faith. Secondly, more simply and clearly (which however in the matter comes to the same thing, and is the same as the prior sense), he calls "work of faith" in that sense in which we call the work of a structure the very fabric of the structure, we call the work of a farmer farming, we call the work of a shoemaker a shoe, we call the work of genius a book ingeniously composed, we call the work of a weaver the web woven by him. Just as therefore in any matter we say: This work must be completed by me; so Paul here wishes that God may fulfill in the Thessalonians the work and as it were fabric of faith, so that it may be completed and perfected in all its parts and numbers: for they began this fabric or web in baptism, they continued to weave it through good works and patience. Paul wishes that they continue, and with God as author complete this work, and by working and suffering weave this web better and more fully. Where note, that faith is only the beginning of this work of Christ and of God; and good works are required to advance and perfect this work: just as in a house it does not suffice to have laid the foundations, unless you build walls and roof above: for faith in Christian perfection is as a foundation, the other virtues and good works, as walls and roof. Let the Innovators note this, so that, when they read elsewhere in Paul that faith justifies and saves, they may know from this place that Paul includes under faith the works of faith, as I said Can. 2 and 3. IN VIRTUE, — ἐν δυνάμει, that is, power, that is, strongly and mightily (for this is Hebrew baccoach), so that namely God working strongly and mightily in you and fulfilling the work and fabric of your faith, you complete and finish that same work by powerful and heroic works of patience and other virtues. For "in virtue" is to be referred both to God, who in virtue and strength, that is, strengthening and comforting, as Theophylactus says, fulfills this work of your faith, and to the work of faith itself. Note secondly, that God fulfills the work of our faith, not as if he alone plainly works the act of faith in us and gives it to us, as wine is poured into a vessel, so that we do nothing freely or cooperate in this work, as Beza wishes; but just as a teacher is said to complete the study and knowledge of a disciple, when he teaches and instructs him, so that the disciple ought to listen to the teacher, weigh his words, penetrate them and impress them upon himself: so also God as it were a master completes the work of our faith, while he gently prevents, persuades and attracts, both by illuminating our intellect and by soothing our affection; but in such a way that we ought to listen freely to him illuminating and soothing by his grace, to consent and to cooperate, as the Council of Trent teaches, session VI, from St. Augustine.
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12. THAT THE NAME OF OUR LORD JESUS CHRIST MAY BE GLORIFIED IN YOU, AND YOU IN HIM. — "For if they see you enduring every trial," says Theophylactus, "from the love which you bear toward God, who, I ask, is this not his glory, that he is so good that even his servants die for him; and because he is so powerful that he strengthens you for patience. Moreover, you also in him, because you have been found so faithful that you endure all things: for the glory of a servant is that he be found faithful by his Lord. But especially affliction for Christ is glory; for it renders them more splendid, never indeed not delivered to death, yet shown more powerful and superior to death." ACCORDING TO THE GRACE OF OUR GOD, AND OF THE LORD JESUS CHRIST. — That is to say, This very thing that you produce works of faith, by which God is clarified in you, and you in God, all this is the work and effect of the grace of Christ. For you do all things through the grace of Christ, not by your own strength.
Machine translation from the Latin, not reviewed.
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Dividitur haec epistola in salutationem, et epistolarem narrationem, ibi gratias agere debemus, et cetera. Item primo ponuntur personae salutantes; secundo personae salutatae; tertio bona optata. Sunt autem eaedem personae, quae et in prima. Tres autem personae salutantes ponuntur, ut auctoritas epistolae robustior appareat. Eccle. IV, 12: funiculus triplex difficile rumpitur. Ecclesiae Thessalonicensium et cetera. Ecclesia congregationem dicit: quae debet esse in Deo, alias est mala. De bona dicitur Ps. XLIX, 5: congregate illi sanctos eius, et cetera. In Christo, id est, in eius fide. Rom. V, 2: per quem accessum habemus per fidem in gratiam istam. Deinde optat eis bona, et primo pacem. Ipsa est enim principium omnium spiritualium donorum. I Cor. XV, 10: gratia Dei sum id quod sum. Item, pacem quae est finis hominum. Ps. CXLVII, 14: qui posuit fines tuos pacem, et cetera. Et hoc a Deo et cetera. Iac. I, 17: omne datum optimum, et omne donum perfectum, desursum est, descendens a patre luminum, et cetera.
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Et domino Iesu, et cetera. II Petr. I, 4: per quem maxima et pretiosa nobis donavit. Gratias agere debemus, et cetera. Haec est epistolaris narratio. Et primo instruit eos de futuris in novissimis diebus; secundo admonet eos familiariter de quibusdam, in tertio capite, ibi de caetero, fratres, et cetera. Item primo monet, sicut dictum est, quantum ad praemia bonorum, et poenas malorum; secundo quantum ad pericula tempore Antichristi, cap. II, ibi rogamus autem vos, et cetera. Item primo agit gratias de praeparatione ad futurum iudicium; secundo describit ipsum iudicium, ibi si tamen iustum. Item primo gratias agit de profectu; secundo ostendit fructum profectus; tertio signum. Dicit ergo gratias agere debemus, et cetera.
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Nam quia in prima epistola commendavit eos de fide et charitate et aliis bonis in quibus abundabant, ideo dicit gratias agere debemus semper pro vobis, quia bonum, quod habetis, reputo meum. III Io. 4: maiorem horum non habeo gratiam, quam ut audiam filios meos in veritate ambulare. Et hoc Deo, sine quo nihil boni potest fieri. Et hoc dignum est, quia de magnis bonis agimus gratias. II Mac. I, 11: de magnis periculis a Deo liberati magnifice gratias agamus. Quare? Quia supercrescunt bona spiritualia. Periculose enim custodiuntur, nisi proficiat in eis homo. In his donis autem Dei, primum est fides, per quam Deus habitat in nobis, et in hac proficimus secundum intellectum. Eph. III, 17: habitare Christum per fidem in cordibus vestris. Et sic proficit homo per cognitionem, devotionem et inhaesionem. Secundum est charitas, per quam Deus est in nobis secundum effectum. I Io. IV, 16: Deus charitas est, et qui manet in charitate, in Deo manet, et Deus in eo. Et ideo dicit et abundat. Prov. XV, 5: in abundanti iustitia, virtus est maxima, et cetera. I Thess. IV, 9: de charitate autem fraternitatis non necesse habuimus scribere vobis, ipsi enim a Deo didicistis, ut diligatis invicem, et cetera. Et tunc ponitur profectus, cum dicit: ita quod ego glorior inde apud alios, quia vestra reputo mea. Bonum enim discipulorum est gloria praelatorum. Prov. X, v. 1: filius sapiens laetificat patrem, et cetera. Prov. XVII, 6: corona senum, filii filiorum, et cetera. II Cor. IX, 2: pro quo de vobis glorior. Et tunc ponit signum profectus, scilicet patientiam, quae ostenditur maxime in tribulationibus. Iac. I, 12: beatus vir qui suffert tentationem, et cetera. In tribulationibus sunt duo servanda, scilicet patientia, ne discedat a fide. Iac.: patientia opus perfectum habet. Et fides in persecutionibus. I Cor. IV, 12: persecutionem patimur et sustinemus.
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Unde dicit in fide, in omnibus persecutionibus vestris et tribulationibus. Quae quidem tribulationes dicuntur a tribulis, quibus interius per afflictiones pungimur. Gen. III, 18: spinas et tribulos germinabit tibi. Ps. XXIV, 17: tribulationes cordis mei multiplicatae sunt. Et haec sancti sustinent propter duo, scilicet propter terrorem malorum. Si enim Deus non parcit bonis in hoc mundo, quomodo parcet malis in futuro? I Petr. II: si autem primum a nobis, quis finis eorum, qui non credunt Dei Evangelio, et cetera. Hier. XLIX, 12: ecce quibus non erat iudicium, ut biberent calicem, et cetera. Secundo ad augendum meritum. Unde dicit ut digni, et cetera. Nam, ut dicitur Matth. XI, 12, regnum caelorum vim patitur, et violenti rapiunt illud. Et Lc. ult.: nonne haec oportuit Christum pati, et ita intrare in gloriam suam? Rom. VIII, 17: si tamen compatimur, ut et conglorificemur.
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Unde dicit pro quo et patimini. Tribulatio enim quae fertur pro Deo, facit dignum regno Dei. Matth. V, v. 10: beati qui persecutionem patiuntur, et cetera. I Petr. IV, 15: nemo vestrum patiatur quasi homicida, aut fur, aut maledicus, aut alienorum appetitor.
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Supra egit de eorum idoneitate ad futurum iudicium, hic agit de forma iudicii. Et primo ponit iudicium quantum ad punitionem malorum et praemia bonorum; secundo de utraque parte sigillatim, ibi in flamma. Item primo ponit iudicium quantum ad punitionem malorum; secundo quantum ad praemia bonorum, ibi cum venerit. Quantum ad primum dicit supra sustinetis in exemplum, etc., hic subinfert, si tamen iustum est; si, pro quia. Unde alia littera habet si quidem. Vel si tamen, referatur in exemplum iusti iudicii; quasi dicat: iustum est, quod haec patiamini, si tamen ex hoc mereamini. Sed prima littera et expositio est melior. Iustum est retribuere. Ps. XCIII, 2: exaltare, qui iudicas terram, redde retributionem superbis. Is. XXXIII, 1: vae qui praedaris, nonne et tu praedaberis? Tribulationem, scilicet aeternae damnationis. Rom. VIII, 35: tribulatio, an angustia, et cetera.
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Et vobis qui tribulamini requiem. Lc. XVI, 25: recepisti bona in vita tua, et Lazarus similiter mala. Nunc autem hic consolatur, tu vero cruciaris. Apoc. XIV, 13: amodo enim iam dicit spiritus, ut requiescant a laboribus suis. Nobiscum, id est, aequalem gloriam. Sed numquid hoc est verum? Respondeo. Duplex est aequalitas, scilicet absoluta quantitatis, et proportionis. Et prima non est aequalis quantum ad participationem hominis, sed aequalis quantum ad beatitudinem participatam, quae est Deus; homo enim participat secundum magis et minus, scilicet secundum quod ardentius, vel minus ardenter amat Deum. Sed secundum secundam, omnimoda aequalitas erit, quia ita est gloria Petri ad gratiam sibi datam et meritum suum, sicut gloria Lini ad suam. Hoc, inquam, erit in revelatione, et cetera. Io. c. V, 22: pater omne iudicium dedit filio suo, et hoc inquantum filio hominis; unde sequitur et potestatem dedit ei iudicium facere, quia in forma humana omnibus apparebit, sed modo non apparet, quia humanitas eius latet in gloria Dei, sed tunc apparebit. Is. XL, 5: et revelabitur gloria domini, et cetera. Et hoc cum Angelis virtutis eius, ministris suis. Matth. XXV, 31: cum venerit filius hominis in maiestate sua, et omnes Angeli eius cum eo, et cetera. Deinde cum dicit in flamma ignis, agit de utraque, scilicet punitione malorum, et praemiatione bonorum; sed in punitione malorum ostendit acerbam, iustam et diuturnam. Dicit ergo dantis vindictam, id est, iudicantis puniendos in flamma ignis, faciem orbis comburentis, et involventis reprobos, et detrudentis in perpetuum. Ps. XCVI, 3: ignis ante ipsum praecedet, et cetera. Item erit iusta propter duplicem culpam, scilicet infidelitatis, et malae vitae. Quantum ad primum dicit qui non noverunt, id est, noluerunt cognoscere, Deum. Iob XXI, v. 14: scientiam viarum tuarum nolumus. I Cor. XIV, 38: ignorans ignorabitur, et cetera.
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Quantum ad secundum dicit qui non obediunt Evangelio domini nostri Iesu Christi. Rom. X, 16: non omnes obediunt Evangelio. Inobedientia est tantum peccatum, quod per eam mors venit in hunc mundum, ut dicitur Rom. V, 19. Item est diuturna, quia poenas dabunt in interitu aeternas. Et potest legi dupliciter, secundum quod duplex est poena, scilicet sensus et damni. De poena sensus potest intelligi sic: dabunt, id est, sustinebunt poenas aeternas non finiendas, et hoc in interitu, quia semper morientur. Aliter enim est de poenis huius vitae et illis. Nam hic quanto plus acerbiores, tanto sunt breviores, quia extinguuntur, sed illae sunt gravissimae, quia sunt poenae mortis, et sunt interminabiles. Unde dicitur quod semper erunt quasi in morte. Ps. XLVIII, 15: mors depascet eos. Is. ult.: vermis eorum non morietur. Poena autem damni est duplex, quia separabuntur a visione Dei.
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Unde dicit a facie domini, scilicet remoti. Iob XIII, 16: non veniet in conspectu eius omnis hypocrita. Alia est privatio visionis gloriae sanctorum. Is. ult.: tollatur impius ne videat gloriam sanctorum, et cetera. Vel aliter, a facie domini, et cetera. In hoc ostenditur causa acerbitatis poenae sensus. Sensus enim alicuius evacuatur, vel propter superiorem iudicem, vel propter superioris potentiam; sed hoc non erit, quia hoc iudicium procedet a facie domini. Ps. XVI, 2: de vultu tuo iudicium meum prodeat, et cetera. Et ideo dicit dabunt poenas, id est sustinebunt, a facie domini. Deinde cum dicit cum venerit, agit de praemiatione sanctorum. Et primo ponit praemium; secundo meritum, ibi qui crediderunt. Gloriam sanctorum commendat, et quantum ad essentiam, per participationem gloriae Dei, cum dicit glorificari, etc., et quantum ad eius excessum, ibi et admirabilis. Dicit ergo cum venerit: Christus certe gloriosus est. Phil. II, 11: omnis lingua confiteatur, quia dominus Iesus Christus in gloria est Dei patris.
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Glorificari in sanctis eius, quia bonum sui est communicativum; vel glorificari in sanctis eius, qui sunt membra sua, in quibus habitat, et in quibus glorificatur, quando sua gloria, scilicet capitis, derivatur usque ad sua membra. Is. XLIX, 3: servus meus es tu, Israel, quia in te gloriabor. Et hoc excedet omnem admirationem. Unde dicit admirabilis, et cetera. Siquidem admiratio est stupor procedens ex magna phantasia. Tanta vero sanctorum gloria non potest cadere in opinionem hominum. Et ideo dicit admirabilis. Sap. V, 2: mirabuntur in subitatione insperatae salutis, et cetera. Deinde ponit meritum, ibi qui crediderunt, et cetera. Et ponit primo meritum fidei, secundo suffragium orationis, ibi in quo. Dicit ergo: haec erit gloria, quia creditum est nostrum testimonium super vos, quod credidimus de Christo, in illo die, id est, propter illum diem, quia bona quae agimus, sunt propter illum diem. Et dicit hoc testimonium est super vos, id est, super sensum humanum. Eccli. IX: plurima super sensum hominis, et cetera. Fides enim non habet meritum, ubi humana ratio praebet experimentum. Nisi enim esset supra vos, non esset magni meriti credere. Vel dicit super vos, id est, dominatur vobis subiicientibus intellectum vestrum humiliter ad credendum. II Cor. X, 5: in captivitatem redigentes omnem intellectum in obsequium Christi. Sic exponit Glossa. Vel aliter et magis secundum litteram: dico, quod glorificabitur Christus in vobis, qui credidistis, in die iudicii, quando apostoli iudicabunt; et tunc testimonium, quod est super vos, id est, de promptitudine fidei vestrae, erit certum et creditum, id est credibile. Deinde cum dicit in quo oramus etc., subiungit suffragium orationis, et primo proponit quod petit; secundo quo fine, ibi ut clarificetur; tertio per quod posset assequi petitum, ibi secundum gratiam. Petit autem unum ex parte Dei, et duo ex parte nostra. Dicit ergo in quo, id est, propter quem diem, etiam nos oramus semper. Rom. I, 9: sine intermissione memoriam vestri facio semper in orationibus meis. I Reg. XIII, 23: absit autem hoc peccatum a me in domino, ut cessem orare pro vobis. Sed ad quid? Ut dignetur vos vocatione sua Deus, id est, faciat vos in mundo digne conversari suae vocationi. Eph. IV, 1: digne ambuletis vocatione qua vocati estis.
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Item ex parte nostra duo petit: ex parte voluntatis, ut plene fruantur omni bonitate; unde dicit ut impleat omnem voluntatem bonitatis, id est, impleat in vobis voluntatem omnis boni. Phil. I: qui operatur in nobis velle et perficere pro bona voluntate. Item ex parte intellectus, ut perfecte credant; ideo dicit et opus fidei. Rom. X, 10: corde enim creditur ad iustitiam, ore autem confessio fit ad salutem. Et hoc operemini in virtute, id est, in constantia et fortitudine, ut nullo timore cessetis a confessione eius. Vel sic in quo, id est, propter quem diem oramus, ut Deus dignetur vobis dare illud ad quod vocavit vos. I Petr. III, 9: in hoc vocati estis, ut benedictionem haereditate possideatis. Et impleat omne bonum, quod desideratis, quod est in vita aeterna, quando habebimus Deum. Ps. CII, 5: qui replet in bonis desiderium tuum. Item impleat opus fidei, quod erit quando id quod hic per speculum et in aenigmate videmus, videbimus tunc facie ad faciem. Sed quo fine?
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Ut clarificetur nomen domini nostri Iesu Christi, etc., id est, ad gloriam Christi sit; et per vos, tam in praesenti quam in futuro, nomen Christi glorificetur in bonis vestris. Matth. V, 16: videant opera vestra bona, et glorificent patrem vestrum qui in caelis est. E converso de malis dicitur Is. LII, 5, et Rom. II, 24: nomen Dei per vos blasphematur. Sed per quid poterimus illud consequi? Secundum gratiam Dei nostri, quae est radix omnium bonorum nostrorum. I Cor. c. XV, 10: gratia Dei sum id quod sum, et cetera.
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1. Paulus, et Silvanus, et Timotheus Ecclesiae Thessalonicensvam in Deo Patre nostro, et Domino Jesu Christo. Eadem plane epigraphe cum ea, quam posuit in priori Epistola: nisi quod hic dicat: In Deo Patre nostro, cum illic absolute dixerit: In Deo Patre. Nunc enim addens nostro, significat Deum, qui Christi pater est, ut filii naturalis, etiam nostrum esse patrem ut filiorum adoptionis: per hoc innu^re volens dignitatem vocationis nostrae, qua vocati sumus in societatem et fraternitatem filii Dei.
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2. Gratia vobis et pax a Deo Patre nostro, et Domino Jesu Christo. De hac imprecatione, quae Paulo omnino familiaris est, satis dictum in praecedentibus Epistolis, in quibus ferme omnibus habetur.
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3. Gratias agere debemus semper Deo pro vobis fratres. Dum agnoscit debitum gratiarum actionis: ostendit ea bona, quae consequenter enumerat, illius esse beneficia, cui gratias deberi profitetur. Adverbium semper, non verbum debemus, sed gratias agere, determinat: id quod ex aliis Epistolis satis liquet. Gratias agimus, inquit, in 1 Thess. 1. Deo semper pro omnibus vobis. Et sane plus est debere semper gratias agere, quam semper debere gratias agere. Plus, inquam, est debere perpetuam gratiarum actionem, quam perpetuo eam debere. Caeterum, quo sensu semper agendae sint Deo gratiae, dictum est alibi. Semper, id est, assidue, quam frequentissime.
Ita ut dignum est. Non est sensus, pro dignitate benefactoris, aut pro magnitudine beneficiorum, quasi his ex aequo respondere debeat nostra gvatiarum actio, quod est impossibile: sed est sensus: uti par est, uti postulat a nobis ratio justitiae erga Deum. Explicat enim, quod dixerat: Debemus. Ex hoc loco sumptum videtur, quod sacerdos ad altare canit: Gratias agamus Domino Deo nostro: quodque ei respondetur: Dignum et justum est: et quod ille vicissim et 2um repetitione respondet, dicens: Vere dignum et justum est, nos tibi semper et ubique gratias agere.
Quoniam supercrescit fides vestra. Id est, quod fides vestra vehementer augetur, quod in fide plurimum proficitis. Augmentum seu profectum intelligit secnndmn intensionem ac fervorem: cujus indicium erat, quod persecutionibus fidei causa commotis non cederent, uti commemorat in sequentibus.
Et abundat charitas uniuscujusque vestrum ir. invicem. Graeci et Syri addito signo universali legunt: Uniuscujusque omnium vestrum. Eadem lectio est textus Ambrosiani, et quorundam codicum Latinorum. Sensus est: Et quod vestrum omnium charitas cujusque in alterum exuberat: nimirum declarata quotidianis et frequentibus benenciis, quae vobis mutuo impenditis. Observandum, quod cum in priori epistola fidem et charitatem Thessalonicensium laudasset: nunc praedicat utriusque incrementa, sed ita ut i.o(um utrobique Deo referat accfcptum per gratiarum actionem. Quod idem nobis esse faciendum in omni bono opere, quod facinus, bene et christiane admonet Theophylactus.
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4. Ita, ut et nos ipsi in vobis gloriemur in Ecclesiis Dei. Hoc est, ut nos ipsi de vobis gloriemur apud alias Ecclesias Dei: vestro exemplo cohortantes caeteros: idque non solum commemoratione vestrae fidei et charitatis orescentis in dies, verum etiam patientiae fide subnixae, de qua sequitur:
Pro patientia vestra, et fide in omnibus persecutionibus vestris, et tribulationibus. Materiam gloriationis significat. Ita ut gkriemur, inquit, de tolerantia et fide vestra, quam monstratis patienter et fortiter ferendo persecutiones et afflictiones Evangelii causa vobis illatas. Patientiae fidem adjungit, so quod fide Christi ac spe futurorum bonorum ad ferendas persecutiones animati fuerant Thessalonicenses. Quam fidei efficaciam ad ferenda fortiter quaeqae adversa multis sanctorum exemplis late comprobat idem Apostolus Heb. 11.
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5. Quas sustinetis, in exemplum justi judicii Dei. Graece sine praepositione legitur hoc modo: Quas sustinetis, exemplum, seu potivs indicium, documentum, justi judicii Dei. Nam Graeca vox £v5siyu.a proprie significat ostensionem. Nec liquet in Graeco textu, sitne nominativi casus, et appositive referatur ad personas; an vero casas accusativi, ut referatur ad tribulationes. Nam et ipsi Thessalonicenses adversa sustinentes, intelligi possunt esse exemplum justi judicii Dei: et nihilominus ipsae advorsitates, quas sustinebant, recte ejusmodi exemplum intelliguntur. Priori modo construitur a fronte verbi sustinetis: posteriori, cum relativo quas appositive jungitur. Utrumque recipit etiam nostra versio. Nam quod dicit: In exemplum, perinde est, atque si diceretur, velut exemplum; hoc autem tam ad personas, quam ad passiones referri potest. Cum nostra lectione consentit Ambrosianus, nec non editio Syriaca, quae legit: Ad ostensionem. Porro alii post verbum sustinetis, punctum faciunt: deinde, quod Sequitur, separatim legunt: Exemplum seu documentum justi judicii Dei: quasi dicat Apostolus, ea res, quam dixi, certum est argumentum et indicium justi judicii Dei. Atque haec distinctio Graecorum est. Omnis tamen haec varietas facile ad unum eundemque sensum aptari potest. Sed jam quaeritur, quid sentiat Apostolus, cum dicit, ea quae Thessalonicenses patiebantur, aut ipsos talia patientes, esse exemplum, ostensionem, probationem justi judicii Dei. Graeci quidem mentem Apostoli sic explicant: Quas afflictiones sustinetis, ut demonstretur justum Dei judicium. Quando enim vos afflictos coronat, illos autem, qui vos afflixerint, punit: justitia ejus apparet. Ita Theophylactus. Huic expositioni respondere videntur ea, quae continuo sequuntur de remuneratione bonorum et punitione mal.orum. Verum obstat, quod illa Dei justitia. qua in futuro saeculo coronabit eos, qui hic injuste fuerint afflicti, et puniet eos, qui afflixerunt: nullo modo demonstrari videtur hominibus ex eo, quod Thessalonicenses ab adversariis affligebantur. Nam ex oppressione bonorum et prosperitate malorum in hoc saeculo magis tentari solent homines ad negandam Dei justitiam et providentiam erga genus humanum, ut patet ex Psalm. 72. Jer. 12. Hab. 1. et aliis Scripturae locis. Quocirca alii, verba Apostoli simpliciter, ut sonant, accipientes, in hunc sensum ea interpretantur: Quod vos, qui cultores Dei estis, sustinetis persecutiones et tribulationes: argumentum est justi judicii Dei, quod aliquando exercebit in impios. Nam qui bonis non parcit in hoc saeculo, cogitandum utique relinquit, qua severitate malos plectet in futuro judicio. Sensum hunc perspicue tradunt Anselmus, Thomas et glossa ordinaria: velut pro commentario adducentes locum persimilem ex Apostolo Petro, qui in epist. 1. cap. 4., cum de Christianorum persecutionibus ageret, ita subjecit: Quoniam tempus est, ut incipiat judicium a domo Dei. Si autem primum a nobis, quis finis eorum, qui non credunt Dei Evangelio? et sijustus vix salvabitur, impius et peccator ubi parebunt? In hanc sententiam etiam Augustinus locum praesentem accepit libro exposit. inchoatae super epist. ad Rom., tractans illud cap. 1. Gratia vobis et pax, ubi tum ex hoc loco, tum ex aliis Scripturae testimoniis et exemplis, inter quae refert etiam memorata verba B. Petri, late docet, jvistitiae divinae tantam esse constantiam, ut cum poena spiritualis et sempiterna poenitenti fuerit relaxata, pressurae tamen, cruciatusque corporales, quibus etiam martyres exercitatos novimus, postremo etiam mors ipsa,^ quam peccando meruit nostra natura, nulli relaxetur. Quod enim, inquit, etiam justi homines et pii tamen exsolvunt ista supplicia, de justo Dei judicio venire credendum est. Quin et Beda in commentario, recitatis utriusque Apostoli verbis, ex alio quodam Augustini loco, qui est lib. 22. contra Faustum cap. 2., ita subjungit: Hinc etiam intelligitur, quomodo non parcatur impiis, tanquam sarmentis praecisis ad combustionem; quando justis non pareitur propter perficiendam purgationem. Eundem Augustinumvide lib. 13. de civit. cap. 5. et 6. et in explanatione Psalm. 118. super illud: Omnes viae tuae veritas. Item Prosperum ad eundem Psalmi versiculum, et sententia 148. His adde, quod justum Dei judiciam in Scripturis ferme non aliter accipitur, quam pro judicio puniente peccata sive justorum, sive injustorum. Praeterea, non parum aedificat hic intellectas, quo admonentur isti in afflictione positi, ne putent se immerito pati, sed humiliter et veraciter agnoscant, in eo quod injuste ab hominibus patiuntur, se juste pro peccatis suis a Deo castigari; juxta illud Heb. 12. Qutm diligit Dominus castigat, flagellat autem omnem filium, quem recipit. Denique sensui huic probe quadrant sequentia Apostoli verba, uti mox apparebit. Interim notandum, ex hoc loco sic intellecto manifeste refelli haeresim Calvini ac caeterorum nostri temporis sectariorum, qua communiter docent, esse contra divinae justitiae rationem, ut post remissionem poenae aeternae remaneat adhuc luenda poena temporalis; quasi non posset Deus remissa poena principali, juste reser/are aliquid ab eo, qui peccavit, solvendam; praesertim si cessurum sit in ipsius 6olventis utilitatem et salutem, quemadmodum de Thessalonicensibus ostendunt verba, quae sequuntur. Ui digni habeamini regno Dei. Potest etiam verti, ut digni sitis; aut: ut digni reddamini regno Dei. Quas, inquit, afflictiones in argumentum justi judicii Dei sustinetis, eo fine et fructu, ut per eas repurgati atque mundati, tanquam aurum in camino probationis, efiiciamini digni regno Dei, in qr.od nihil intrat, qnoci non omni ex partepurum etmundum sit. Nam coelestis illius civitatis omnes lapidessuntvolutaurum mundum. Apoc. 21. Monstrat hic locus contra haereticos, vitam aeternam, quae in regno Dei intelligitur, non ita gratiae Dei tribuendam esse, ut non etiam dignitati et meritis hominum a gratia Dei profectis retribuatur. Non sentit autem Apostolus, justos non prius esse dignos regno Dei, quam perfecte mundati fuerint ab omni vitio ac debito poenae: sed quo magis purgantur, eo magis effici dignos, neque prius in regnum admittendos, quam plene, perfecteque purgati fuerint.
Pro quo et patimini. Sensus duplex occurrit. Unus est: Pro quo regno Dei consequendo tanta patimini; ut significetur praemium, quod spectant ii, qui patiuntur. Alter sensus: Propter quod Dei regnum a vobis creditum et speratum impii vos affligunt; ut significetur causa, quae movet impios ad perse^uendum pios. Ideo namque eos persequuntur, quia credunt in Christum, exspectantes ab eo coelestis regni societatem. Ita fideles dicvntur pro Christo pati et propter justitiam Matth. 5. et alibi. Uterque sensus probabilis est.
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6. Si tamen justum est apud Deum retribuere tribulationem iis, qui vos tribulant. Hespicit ad illud, quod dixit: Vt digni habeamini regno Dei. Quod ait: Si tamen, non dubitantis est, sed affirmantis: nam Graecum srrcsp pro S7is"t7isp, id est, siquidem, quanioquidem, esse positum annotant Graeci. Ambrosianus quoque legit, siquidem: atque ita aliam literam habere S. Thomas admonet. Quanquamnihil prohibet, particulam sfTTSp^ si tamen, consueta significatione accipi, sed ita, ut ex schemate sermonis vehementior existat affirmatio, dum quasi existimandum relinquitur id, de quo nefas sit dubitare; quemadmodum etiam aGraecis annotatum est. Talis sermo est Dumini apud Mal. 1. Si pater ego sum: ubi est honor meus? et si Dominus ego sum; ubi est timor meus? Significat ergo Apostolus, vel maxime justum esse apud Deum et proinde ab ejus justitia exspectandum, ut afflictiones et supplicia retribuit iis, qui pios affligunt. Verum id non statim, sed suo tempore; juxta responsum sanctis animabus datum in Apoc. cap. 6.
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7. Et vobis, qui tribulamini, requiem nobiscum. Requiem, Graece avsatv remissionem, relaxationem, scilicet a pressuris huj us mundi: quam Joannes vocat requiem a laboribus. Apoc. 14. Additautem, nobiscum, id est, cum Apostolis Christi et ministris Evangelii; ut eo magis animet Thessalonicenses ad ferenda fortiter adversa pre Christo, tanquam certissime futuros remunerationis socios cum sanctis Apostolis, cum quibus fueiint participes afflictionis. Ubi rursum docemur, requiem futurae vitae pro opere patientiae reddi fidelibus ex justitia. Non tamen hinc sequitur, parem esse justitiam retribuentis vitam aeternam pro bonis operibus, et supplicium aeternum pro malis: quia tantum in generali ratione justi conjungit Apostolus haec duo, cum in specie multum difterant. Malis enim operibus ex rei natura debetur aeternum supplicium: bonis autem vita aeterna, solummodo ex positiva Dei ordinatione. Nam Deus benefaciendo creaturae non fit ei debitor, nisi quatenus ipse liberaliter constituit ac promisit, praemium se daturr.m pro bono opere, quod dedit.
In revelatione Domini Jesu de coelo cum angelis virtutis ejus. Sensus est, ea, quae dicta sunt, tunc futura, quando Dominus noster Jesus, qui nun.c ab hominum aspectu remotus est, revelabitur de coelo, id est, palam, omnibusque conspicuus apparebit, de coelo veniens cum angelis, virtutis seu potentiae suae administris, videlicet per eos separiturus malos a bonis, et suam exsecuturus adversus malos sententiam, ut habetur Matth. 13. et 24. et alibi. Tempus igitur significat, quo ct bonis requies, et malis supplicium retribuendum sit. Loquitur autem de retributione universali et perfecta; quando non animae solae, sed homines anima et corpore constantes recipient a Christo judice plenam operum suorum mercedem. Unde nihil facit hic locus pro iis, qui beatitudinem sanctarum animatum, quae in Dei visione consistit, differri volunt usque ad diem extremi judicii. Nam ea ratione sequeretur, nec requiem iis tribuendam ante illud tem pus: hanc enim nominat Apostolus. Sequeietur eJam, animas impiorum ante idem judicii tempus non cruciari apud inferos: similiter enim de malorum poenis et bonorum praemiis Apostolus loquitur.
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8. In flamma ignis. Graece: In igne flammae, quemadmodum legit Ambrosianus: tametsi Theophylactus legisse videtur, uti nos habemus. In flamma ignis. Sensus est: Christum venturum cum ign<j flammeo, id est, urente simul et lucente, ut et horrorem, primo statim aspectu omnibus impiis inferat, et contactu eosdem cruciabiliter urat. Sermo est de igne conflagrationis, ut vocari solet, antecessuro Domini adventum atque judicium, cujus et alibi frequens est mentio, ut Psalm. 49. et 96., Jos. 66., Dan. 7., Joeh 2., 1 Cor. 3. ac praecipue 2 Petr. 3. De hujus ignis usu variisque effectibus, cujusmodi sunt, praecedere judicem, innovare mundurj, purgare bonos, cruciare malos; accurate egimus ad dist. 47. lib. 4. Sent. et in comm. 1 Cor. 3. Hoc autem loco meminit ejus Apostolus peculiariter, tanquam ministri, quo divina justitia malos puniet, de qua punitione jam sequitur:
Dantis vindictam iis, qui non noverunt Deum. Participium dantis, non ad genitivum ignis aut flammae, quod prima facie apparet, sed ad Domini Jesu referendum est, ut ex Graeco patet. Jtaque sensus est: Christum Dominum de coelo venturum, qui per ignem illum flammeum infligat ultionem omnibus iis, qui Deum non noverunt, etiam quibus Christus est praedicatus. Nam et illis ignorantia Dei peccatum est, et non solum poena peccati, quia Dei notitia legis est naturae, a qua nemo ratione utens excusatur, ut docetur Sap. 13. Quo etiam pertinet Psalmus ille Davidicus: Coeli enarrant gloriam Dei etc. Unde passim in Scripturis ira Dei denuntiatur adversus eos, qui Deum ignorant. Effunde iram tuam, inquit David, in gentes, quae te non noverunt, et in regna, quae nomen tuum non invocaverunt Psalm. 78. Vide Augustinum lib. 2. qr.aest. Evang. q. 46., ubi tractans illud: Sciebam, quia homo austerus es, metens, ubi non seminasti, docet, eos, qui Deum ignorant, idcirco inexcusabiles esse, quod ex rebus creatis pervenire possint in notitiam creatcrir, quodque praedicatores eorum sint coelum et terra. Similia docet lib. 10. confess. cap. 6. et lib. de gratia et lib. arb. cap. 3., ex quo loco Beda suum hujus loci commentarium desumpsit.
Et qui non obediunt Evangelio Domini nostri Jesu Christi. Id est, qui non credunt Christi Evangelio sibi praedicato. Quae fides obedientiae nomine saepe significatur in Epistolis Paulinis eo, quod nemo credat mysteriis a Deo revelatis, nisi spontanea voluntatis inclinatione captivet intellectum suum in obsequium Christi, quod ad humilitatem et obedientiam pertinet. Et quidem hi, qui Evangelio audito non credunt, gravius peccant, ac proinds etiam gravius punientur, quam qui non audito Christi Evangelio Deum ignorant, quemadmodum Augustinus docet loco supra citato de gratia et lib. arb. Qui vero credunt quidem Evaugeiip, sed non vivunt, ut credunt; cum ii3, qui non obediunt Evangelio, ceusebuntar in poenis, quia fid^em factis negant.
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9. Qui poenas dabunt in interitu aeternas. Graece: Qui poenam luent, interitum aeternum. Ambrosianus autem legit: Qui poenas solvent in interitum. Secundum Graecam lectionem appositio est, qua significatur, omnes supra dictos luituros pGenam qualemcunque, sed eara, quae sit interitus aeternus. Sed quaeres, si interitus, quomodo aeternus? Quod enim interit, aeternum esse non potest. Respondeo sic interitum dici aeternum, sicut mortem aeternam, non qua illi, quibus accidit, esse desinant, sei qua semper et in aeternum sint miseri. Igitur et hic locus contra Origenistas ostendit, poenas impicrum aeternas fore.
A facie Domini et a gloria virtutis ejus. Graece: fortitudinis ejus. Significatar causa punitionis impiorum ex parte Christi Judicis; et sensus est: Christum Dominum venturum ad judiciuraeaforma, gloria, majestate et ostensione fortitudinis ac potententiae, ut sola ejus praesentia et conspectus, quam vocat faciem Domini, et potentia gloriosa ac palam mundo manifestata, sufficiat ad perdendum impios. Si enim daemones praesentiam Christi versantis in terris non sustinebant, quanto minus praesentiam ejus cum tanta majestate venientis ad judicium impii sustinere poterunt? Haec de poenis impiorum commemorare voluit Apostolus ad consolationem piorum, ad quam non solum pertinebat, ut scirent, quibus ipsi praemiis essent afEciendi, verum etiam quanta suos adversarios ultio esset consecutura, juxta illud Psalmi: Laetabitur justus, cum viderit vindictam Psalm. 57.
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10. Cum venerit glorificari in Sanctis suis. Reflectit sermonem ad glcriam electorum, quae tempore non separabitur a vindicta impiorum. Simul explicat, quod proxime dixerat: a gloria virtutis ejus. Ea, quae dixi, inquit, tunc futura sunt, cum venerit Dommus, ut glorificetur, id est, gloriosus appareat in Sanctis suis. Quod nimirum fiet, dum eos ad gloriae suae similitudinem evehet, et membra cap:ti, hoc est, sibi ipsi, reddet conformia. Nam gloria capitis est sanitas et pulchritudo totius corporis, praesertim si fuerit a capite derivata.
Et admirabilis fieri in omnibus, qui crediderunt. Graece ad verbum: Et mirificari in omnibus credentibus, id est, iis, qui nunc credunt. Nam in Domini adventu fidei locus non erit, quando res prius credita, praesens exhibebitur. Intelliguntur autem credentes cum affectu et operatione consentanea iis, quaecredunt. Nam eosdem hic vocat credentes, quos prius sanctos. Sensus est: Et ut appareat admirandus in fidelibus suis, dum eos, olim abjectos et miseros, usque ad miraculum claros et beatos efficiet. Metaphora quaedam est in verbo mirificari sive admirabilis fieri. Non enim proprie quisquam tunc mirabitur, quia causa non latebit, sed mirificandus dicitur Dominus propter excellentiam gloriae, qua sanctos suos donabit; quomodo solent homines admirari artificem propter operis praestantiam; unde et de impiis justorum gloriam conspecturi;* dicitur Sap. 5., quod mirabuntur in subitatione insperatae salutis.
Quia creditum est testimonium nostrum super vos in die illo. Ambrosianus ita legit: Quia fidem habuit testimonium nostrum etc. Alii clarius ita reddunt: Quia fides habita est testimonio nostro inter vos vel apud vos in die illo. Nam Graeca praepositio iict, accusativo juncta, sic etiam recte exponitur. Porro nonnulli particulam hancextremam, in die illo, referunt non ad ea, quae proxime praecedunt, sed ad verba superiora: glorificari et admirabilis fieri, ut id, quod sequitur: quia creditum est testimonium nostrum super vos, parenthesi intercipiatur. Quod tamen haud putamus necessarium, neque consonum menti Apostoli: qui, quod generaliter de s.metis dixerat, nunc ad Thessalonicenses accommodat, ut connexio 3ermonis et sensus sit hujusmodi: in omnibus sahctis et credentibus, etiam vobis, quia testimonium nostrum, id est praedicatio nostra, fide suscepta est a vobis, cum spe retributionis in illo die percipiendae, vel a vobis respicientibus ad illum diem, scilicet adventus Domini, de quo dixi: Cum venerit etc. Doctrinam evangelicam testimonium vocat, quia sincerus Evangelii praedicator non sui capitis inventa, sed visu vel auditu divinitus accepta, tanquam testis fidelis, tiadere ac docere debet. Unde Christus Apostolos testes suos esse praecipit Luc. ult. et Act. 1. et de iis dicitur, quod magna virtute reddebant testimonium resurrectionis Chri- 8ti Act. 4.
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11. In quo etiam oramus semper pro vobis. Graece: In quod vel ad quod; neque enim potest ad diem referri, quia genus discrepat, sed referendum ad ea, quae dixit de gloria Sanctorum, iu quibus etiam Thessalonicenses comprehendit; ut sensus sit: Ad quam rem, scilicet ut etiam in vobis Christus, cum venerit, glorificetur et admirabilis fiat, nos Deum assidue pro vobis oramus, id petentes, quod sequitur:
Ut dignetur vos vocatione sua Deus noster. In Graeco non additur sua, sed articulus est, cujus vim alii reddentes, ita vertunt: Ut vos dignos habeat ista vocatione Deus noster, tametsi sensus eodem recidit, nam non alia quam Dei vocatio intelligitur. Sed quae vocatio? Non enim intelligipotest vocatio ad fidem, jam enim fideles erant Thessalonicenses, et proinde ad fidem vocati non quomodocunque, sed efficaciter. Sunt, qui vocationem intelligant eam, qua Christus electos suos vocaturus est illis verbis: Venite, benedicti Patris mei, possidete regnum etc. Quod ut non male dicatur, tamen probabilius est significari vocationem ad fidei sanctaeque conversationis perseverantiam, quae iu termino hujus vitae completur. Quae quidem est efficax vocatio ad regnum et gloriam Sanctorum, de qua in pratcedentibus locutus est, de qua dicitur in Apoc. 19. Beati, qui ad coenam nuptiarum agni vocati sunt. Ex hoc loco doceri potest, eos, qui vocati sunt ad fidem, non statim certos esse de vocatione adgloriam, quemadmodum interpretes Graeci recte declarant exemplo quinque virginum fatuarum, et ejus, qui convivium erat ingressus sine veste nuptiali Matth. 22. et 25., illud quoque sciendum, vocationem hanc non eandem esse cum electione, sed potius effectum electionis. Quos enim ab aeterno Deus elegit ad gloriam, eis in tempore dat sanctae fidei perseverautiara, in qua consistere diximus hujus loci vocationem. Non tamen hinc colligas, homines per opera dignos effici hac vocatione, quoniam dicit: Ut dignetur vos vocatione etc.: nam perseverantia non cadit sub meritum: sed dicitur Deus dignari nos vocatione sua, quia per gvatiam suam nos vocat, licet alioqui indignos seu non promeritos perseverantiam. Significatio enim est liberalitatis in dante, non dignitatis in accipiente. Quoino.io dicere solemus: Ille vir tantus me dignatus est mensa aut culloquio. Porro sensum praedictum, a plerisque traditum, confirmant etiam sequentia:
Et impleat omnem voluntatem bonitatis. Voluntatem Graece eudoxuxv, pro qua noster interpres nimc bonam voluntatem, nunc beneplacitum, nunc propositum vertit. De qui voce plenius egimus ad illud Eph. 1. Secundum propositum voluntotis suae. Nam utitur ea passim Apostolus ad significandum aeternum Dei propositum erga eos, quos vult ad salutem perducere, quam uno vocabulo dicimus electionem seu praedestinationem. Itaque sensus est: Et ut compleat aeternum beneplacitum bonitatis suae, qua vos elegit ad consortium gloriae Christi. Completur illud in hac vita maxime per donum perseverantiae. Loquitur autem Apostolus ex bona fiducia de Thessalonicensibus, ut electis a Deo.
Et opus fidei in virtute. Subaudi impleat. Sensus autem est: Et ut in vobis perficiat, et ad finem perducat opus fidei, id esfc, patientiam in adversis, per quam maxime fidei virtus relucet, et de qua sermo fuit in superioribus. Idque faciat in virtute seu potentia, id est, potenter. Nam potentia gratiae Dei maxime perspicitur in tolerandis adversis pro Christi nomine. De hoc opere fidei Jacobus Apostolus ita scribit cap. 1. suae Epistolae: ScUntes, quod probatio fidei vestrae patientiam operatur; patientia autem opus perfectum habeat.
1:12
12. Ut clarificetur nomen Domini nostri Jesu Christi in vobis. Clarificetur, Graece glorificetur, quomodo paulo ante vertit interpres, ut qui haec duo pro iisdem soleat habere. Declarat Apostolus causam finalem tam orationis suae quam eorum, quae petit oratione; haec, inquit, peto vobis a Deo praestari, ut in vobis et per vos Christus Dominus noster laudetur et glorificetur etiam in hoc saeculo. Nam fides, amor et constan*:a servorum omnia pro domino suo tolerantium, ut dicere possint: Quis nos separabit a charitate Christi? tribulatio? an angustia? rcagna profectc gloria Domini est. Ita locum hunc explicat Theophylactus. Sed plenior erit commentarius, si addas, ideo maxime in Christi gloriam redundare Thessalonicensium virtutes, quod earum ipse Christus sit auctor.
Et vos in illo. Finem secundarium adjungit, qui est, ut ipsi vicissim glorificentur in Christo, id est, per Christum; idque sive in hoc saeculo, sive, juxta aliorum expositionem, in futuro. Nam sicut servorum virtus gloria Domini est, ita e diverso dignitas et excellentia Domini servos efficit gloriosos, praesertim Christianos, quibus non ir alio quam in Christo gloriari concessum est.
Secundum gratiam Dei nostri et Domini Jesu Christi. Duo bona Thessalonicensium dixerat; alteruui, quod in eis Christus clarificandus esset; alterum, quod ipsi in Christo. Ubi, ne quid sibi ipsis tribuant, extrema hac parte totum refert ad gratiam, id est, gratuitam beneficentiam Dei, tanquam largitoris, et Christi Domini, velut hoc nobis promeriti.
1:1
… flee, and who from Athens sent word for him to join him as soon as possible; this happened at Corinth (ibid. 17:14; 18:5). Silas no longer appears in Paul's later life, who associates him in writing the two letters to the Thessalonians (1 Thess. 1:1; 2 Thess. 1:1), composed precisely at Corinth. …
1:3
Epistles I-II to the Thessalonians
… Thess. 3:6-12: "If anyone refuses to work, let him not eat." In Thessalonica idlers must have abounded (cf. Acts 17:5), and some had insinuated themselves among the faithful, perhaps exploiting the generous charity of the good converts, praised by Paul (2 Thess. 1:3). Not a single word, in the two letters, can arouse the suspicion that anyone abstained from work because of a theoretical error, and precisely because of the expectation of the parousia.
1:4
Epistles I-II to the Thessalonians
his beloved Timothy to confirm and encourage the Christians in the faith (3, 2-8; cf. again II Thess. 1, 4-6).
1:5
… resurrection, which had its meritorious and formal cause in that of Christ, head of the Mystical Body (Rom. 4:25; 1 Cor. 15:12-58). The Universal Judgment follows (cf. 2 Cor. 5:10; Rom. 2:16; 2 Tim. 4:1). The fate of sinners is barely touched upon (cf. 2 Thess. 1:5 ff.) by P., who dwells so much on the happiness of the just. …
1:7
… times in St. Paul, 3 times in 1 Pt.; ἀποκάλυψις: 26 times in the New Testament) means "revelation" of a hidden reality (mystery) and often has an eschatological sense; here it means: "manifestation of Jesus Christ as sovereign and judge" (cf. 1 Cor. 1:7; 2 Thess. 1:7; 1 Pt. 1:7-13; the verb has the same sense: Lk. 17:30).
… judge will be the God-Man (Jn. 5, 22; Acts 10, 42; Rom. 14, 10; II Cor. 5, 10), who will appear from the heights of heaven, preceded by the Cross (Mt. 24, 30), surrounded by hosts of angels and saints (Mt. 24, 31; Mk. 8, 38; Lk. 9, 26; I Thess. 3, 13; II Thess. 1, 7), in a luminous halo of clouds and fire (Mt. 25, 30; 26, 64; Mk. 13, 26; 14, 62; Lk. 21, 27; Acts 7, 30; I Thess. 4, 17; II Thess. 1, 8), seated on a throne of majesty (Mt. 19, 27; …
Epistles I-II to the Thessalonians
This is the theme treated in I Thess. 5:1-11, now re-examined: it suffices to compare II Thess. 1:7, 10; Mt. 24:30 f.; Lk. 21:28, 31 (F. Spadafora, La fine di Gerusalemme, Rovigo 1951, pp. 93-108). There follows then the correction concerning a particular of the aforesaid theme: …
… 24:3, 27, 37, 39. Equivalent to it are the terms: "day [of the Lord or Christ]" (17 times in St. Paul: Acts 2:20; I Pt. 3:10, 12; Apoc. 16:14), "manifestation" (ἐπιφάνεια: 5 times in the pastoral epistles), "revelation" (ἀποκάλυψις: I Cor. 1:7; II Thess. 1:7; I Pt. 1:7, 13; 4:13). It is also called "visitation" (ἐπισκοπή: Lk. 19:44; cf. 1:68, 78; 7:16; I Pt. 2:12 [cf. 5:6]) according to the prophetic expression (pēquddāh: Is. …
1:8
… the Cross (Mt. 24, 30), surrounded by hosts of angels and saints (Mt. 24, 31; Mk. 8, 38; Lk. 9, 26; I Thess. 3, 13; II Thess. 1, 7), in a luminous halo of clouds and fire (Mt. 25, 30; 26, 64; Mk. 13, 26; 14, 62; Lk. 21, 27; Acts 7, 30; I Thess. 4, 17; II Thess. 1, 8), seated on a throne of majesty (Mt. 19, 27; 25, 31; Rev. 20, 11-12), assisted in the act of judging by the Apostles (Lk. 22, 2), by the martyrs and by those who observed the evangelical …
… whom Christ has not been preached" (Denz-U, 1068). On the contrary, incredulity properly so called, or positive incredulity, since it is due to voluntary ignorance or to the conscious denial of faith, is gravely culpable (cf. John 15:22; Rom. 11:20; II Thess. 1:8-10). Here we are dealing only with positive incredulity, which can be brought about in various ways:
1:9
… the kingdom of God (Rom. 2, 7-9; I Cor. 6, 9-10; Gal. 5, 19-21; Eph. 5, 5) and recalls to the Thessalonians' minds the otherworldly justice, by which the persecuted will find consolation and the persecutors "paenas dabunt in interitu aeternas" (II Thess. 1, 9). St. Peter with imaginative expressions foretells to the wicked their future suffering: "Hi sunt fontes sine aqua et nebulae turbinibus exagitatae quibus caligo tenebrarum reservantur" …
… there is "weeping and gnashing of teeth" (Mt. 13:42, 50; 24:51) because they are excluded from the Kingdom of God (Lk. 13:28) for having rejected the invitation of God (Mt. 24:13; 24:51; 25:30; Lk. 14:24) and of neighbor (Mt. 25:41-45); cf. II Thess. 1:9. Into the dark underworld (ὁ ἕδρος τοῦ ἀκόνους, II Pt. 2:17; Jude 13) the smoke of the torments of the wicked will rise (Rev. 14:10-11). The hades-death for all will be transformed, …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.