Chapter 1

Theophylact of Ohrid, Exposition of the First Epistle to the Thessalonians

1 Theophylact of Ohrid, Exposition of the First Epistle to the Thessalonians — Chapter One

¹ Paul, and Silvanus, and Timothy. When the Apostle Paul writes to the Thessalonians, he ranks Timothy together with himself. Yet when writing to the Ephesians he does not do so, although Timothy was known to them. It seems to me that to the Ephesians he was about to send him at once, and so it was needless to proclaim as author of the letter the very man who would deliver it; but here it was otherwise, for Timothy had returned from Thessalonica, and so with good reason he ranks him together with himself. He places Silvanus before Timothy, perhaps because Timothy asked this out of humility, imitating his teacher Paul, who numbers his disciples together with himself. And Paul here calls himself neither apostle nor servant, as was his custom, because they were newly catechized and had not yet had sufficient experience of him; it was not yet fitting, then, to make mention of his dignity.

² To the Church of the Thessalonians. Even though the Thessalonians were few, and had not yet been firmly constituted, he nevertheless calls them a Church, encouraging them by the name; for the name of “Church” for the most part signifies a multitude.

³ In God the Father and the Lord Jesus Christ. Since there were both Greek and Jewish assemblies, distinguishing this one from those, he says: To the Church that is in God the Father. And it is a great dignity to be in God. For if anyone is a slave of sin, he is not in God. And note the word “in” set down of both the Father and the Son.[1]

⁴ Grace unto you, and peace. He prays for them that they may advance still more in the divine gifts, but may also have peace, not being puffed up against one another.[2]

⁵ We give thanks to God always concerning you all. At once the prologue begins from praise. For by giving thanks to God on their behalf, he shows that they had accomplished such things as glorify God. And at the same time he teaches humility, since it is God who works the whole.

⁶ Making mention of you in our prayers. To give thanks to God comes from their good deeds; but to remember them in his prayers comes from his love for them.

⁷ Unceasingly remembering you. Not only, he says, do I remember you in my prayers, but at every other time as well. And this is a token of his intense love.

⁸ Your work of faith. That is, of your steadfastness. For this is a work of faith: to stand firmly, not merely to boast of faith in words.

⁹ And the labor of love. What labor is there in loving? To love simply, none at all; but to love genuinely, much labor. For when someone endures all things for the sake of the one he loves, how is this not labor? The Thessalonians, then, also suffered much for their love toward Paul, as you will learn from the book of Acts.[3]

¹⁰ And the patience of hope of our Lord Jesus Christ. You endured, he says, many and long trials; and you endured them strengthened by hope. For with full assurance they believed in the prizes laid up; and since God permitted them to be tried at the very beginning, that no one might say that the preaching was established by deceit and flattery, and that it might be shown that it was not human persuasion, but the power of God, that was persuading their souls.

¹¹ Before our God and Father. You will understand this in two ways: either, “remembering you before our God and Father”; or, “the work of faith, which is before God.” For do not think that you labor without profit, but all things are before God; so that He will also render the rewards.

¹² Knowing, beloved brethren, your election by God. We remember you, he says, because we know that you have been chosen by God; for you were chosen unto the faith beyond the many. And whence is this plain, O Paul? Listen, he says, to what follows.

¹³ That our Gospel came not unto you in word only. From this, he says, it is plain that you are elect: from God’s having glorified the preaching among you. For we did not simply preach in this way, but signs also took place, since God was altogether well pleased that you should believe, as being elect and foreordained to Him.

¹⁴ But also in power. That is, in signs, which came about both for the benefit of the well-disposed and for the chastisement of the ill-disposed.

¹⁵ And in the Holy Spirit. Either that it was in spiritual wisdom, not in the wisdom that is outside; or that the Holy Spirit was given to those who believed.

¹⁶ And in much assurance. That is, also in hardships and afflictions. For just as the signs and the supply of the Spirit came about for the full assurance of those who had believed, so also the afflictions endured for the preaching’s sake are a great confirmation of it.

¹⁷ As you know what manner of men we were among you for your sake. You yourselves, he says, are witnesses how we conducted ourselves among you, and that we preached with much zeal; but this too was for your sake. For because you were elect, on this account we were earnest in all things on your behalf; for what would one not suffer for the beloved of God? And here he touches upon his own achievements as well, though in a veiled way; for he wishes first to praise them.

¹⁸ And you became imitators of us and of the Lord. He braces them both by praising them and by reminding them that they too were not left behind him in dangers. And, ah, what an encomium—to become imitators of the teacher at once, and not only of him but also of the Lord! And how did they become imitators of the Lord? Because He too, though He suffered much, rejoiced; for He came to this willingly, so as even to say to the Father, Glorify Me.[4]

¹⁹ Having received the word in much affliction, with joy of the Holy Spirit. Not simply with affliction did you receive the word, but with much—that is, with dangers. And this too you will learn from the Acts. Yet this affliction, that is, these dangers, you welcomed with rejoicing. And explaining how it is possible to rejoice in affliction, he names its cause—the joy of the Holy Spirit. For the Spirit did not allow you to grieve; rather, the pain was in the body, but the joy was given by the Spirit. For just as the young men in the flame were bedewed by the whistling Spirit, so also the Spirit made you rejoice amid the dangers, foreshowing to you the recompense to come. And observe that one then becomes an imitator of the Lord, when he endures dangers with the joy of the Holy Spirit.[5][6]

²⁰ So that you became types to all who believe in Macedonia and Achaia. And yet Paul came to these later; but you shone forth, he says, so as to become teachers of those who came before you. And this too is an imitation of Paul; for he also, though he came later, surpassed all. And observe: he did not say, “You became types so as to bring men to believe,” but, “To those who had already believed you became a type” of how one ought to believe—that is, with fervor and with readiness for dangers. And by Achaia he means Greece.

²¹ For from you the word of the Lord has sounded forth. That is, the report of your virtue made the preaching heard abroad by all, and showed you to be the instructors of all. And the word “has sounded forth” is as of a trumpet ringing out brightly and reaching afar.

²² Not only in Macedonia and Achaia, but in every place your faith toward God has gone out. Macedonia, he says, and Greece you filled with the word and the teaching by your own example; but as for the wonder of it, in every way—how in so short a time you displayed so great a faith. And as though speaking of some living thing, he said has gone out.[7]

²³ So that we have no need to say anything. So vehement and active is the report of your faith, that men do not even wait for us to say anything about you; but as often as we set out to speak, in order to spur the others on to an equal zeal, they anticipate us, recounting your good deeds.

²⁴ For they themselves report concerning us what manner of entrance we had unto you. That is, that our coming to you was full of countless deaths, yet you were not scandalized at us. But you also, having fallen into dangers for our sake, did not turn away from us, but so held fast to us as though you had enjoyed countless good things. And this was a second entrance. For going off to Beroea he was persecuted; and coming thence, he was so received that they would even lay down their lives for him.

²⁵ And how you turned to God from the idols, to serve a living and true God. That is, that you did so readily, and with much vehemence. And here he introduces, less burdensomely, an exhortation as well, reminding them tactfully from what things they had passed over to what, that they might also live worthily of themselves.

²⁶ And to await His Son from the heavens (whom He raised from the dead), Jesus who delivers us from the wrath to come. This too belongs to the same method. For under the form of a narrative he teaches them to await the Son of God. For this is the greatest consolation to the afflicted: that He who suffered has been raised, and is in heaven, and that He will come, and will deliver us who are afflicted from the wrath to come—that is, from the punishment—since we have pleased Him through faith and a blameless manner of life; but on those who afflict us He will not have mercy. And since the hard things are at hand, but the good things are in hope, he bears witness to their great faith, seeing that they await and hope firmly for the things to come.

2 Chapter Two

¹ For you yourselves know, brethren, our entrance unto you, that it was not in vain. Your part, he says, is great; yet neither did we use mere human speech, nor was our entrance among you in vain—that is, without dangers, untested, and having nothing sturdy about it. For, as has often been said, it is the dangers that make faith firm; and without them it would have been empty.

² But having suffered before and been shamefully treated, as you know, at Philippi, we were bold in our God to speak unto you the Gospel of God in much conflict. Having escaped, he says, from the dangers at Philippi, we fell again into other dangers. And see how he again refers the whole to God, saying, We were bold in our God—that is, being empowered by Him.

³ For our exhortation was not of error. That is, our teaching was not of error. For those who deceive do not give themselves over to dangers, but to luxuries; whereas I gave myself over to dangers. So that it is plain from this that my teaching does not deceive, nor do I consent to run risks for the sake of human affairs, but for things divine and abiding.

⁴ Nor of uncleanness. That is, I teach nothing unclean, such as the things of the magicians and sorcerers.

⁵ Nor in guile. Nor with a view to sedition and conspiracy, like those around Theudas.[8]

⁶ But as we have been approved by God to be entrusted with the Gospel, even so we speak. God, he says, approved us, and chose us to be entrusted with the Gospel; and He would not have chosen us, had He not known us to be worthy. Such, then, we remain—approved, and such as we were chosen by Him for so great a preaching.

⁷ Not as pleasing men, but God who tests our hearts. That is, it is not that we may please you that we do all these things; rather, willing to please God, who examines the hidden things (for this is what “tests” now means); or because He receives our hearts and crowns them. And no one who is deceitful and a cheat and unclean can please Him.

⁸ For neither at any time were we found using words of flattery, as you know. Since he had earlier praised them, lest he make the praise suspect, he says that neither at any other time did I flatter you (which is the way of deceivers); therefore not now either.

⁹ Nor a cloak of covetousness; God is witness. Nor did we preach to you out of love of money. Of my not flattering, you also are witnesses; but of my not being a lover of money, God is witness, for this is hidden from you.

¹⁰ Nor seeking glory from men, neither from you nor from others. He did not say, “We were honored,” nor, “We did not enjoy honor,” lest he seem to reproach them; but, “We did not seek honor,” although the preaching demanded this. For if we count royal ambassadors worthy of much honor, much more those of God. How, then, should we do anything for the sake of glory, we who do not wish to be honored as teachers either by you or by others?

¹¹ When we might have been burdensome, as apostles of Christ. Either in honor, and glory, and weight; or, being able to receive support and to be maintained, and so to be burdensome to you. For our dignity itself demands this—to receive from you.

¹² But we became gentle in the midst of you. “Gentle”—that is, mild, unburdensome. Or also, “as little children in the midst of you”—that is, guileless, free from love of glory. For the little child reckons nothing of the sort. And the phrase “in the midst of you” has this sense: I became as one of you, not taking the higher rank.

¹³ As when a nurse cherishes her own children. He shows his tender affection. Does the nurse flatter? Does she demand money from the little children? So ought the teacher to be kindly, kissing those who behave drunkenly toward him, as the nurse does the infants, even when they strike her.

¹⁴ So, being affectionately desirous of you, we were well pleased to impart to you, not only the Gospel of God, but also our own souls. “Being affectionately desirous of you”—that is, bound fast to you and clinging to you, the word being formed from “together” (homou) and “to join” (eirō, to interweave). Some read “yearning” (himeiromenoi), in the sense of “desiring”; but it is not so. Not only, then, he says, did we receive nothing from you, but, if it were possible, we are well pleased—that is, we earnestly desire—to pour out even our souls into you. Now to give the Gospel is the more honorable thing; but to give the soul is the harder, and belongs to a more passionate love—which indeed he himself goes on to add.

¹⁵ Because you have become beloved to us. Lest he seem to say all these things as one toiling on their behalf, and as one who ought to be honored by them for it, he says that I do these things for no other reason than love; for I do not seek a recompense, but do it for the sake of the good itself.

¹⁶ For you remember, brethren, our labor and toil; working night and day so as not to burden any of you, we preached unto you the Gospel of God. He did not say, “Remember the benefits from me,” but, “the labors”; and not simply, but also “the toils”—that is, those undertaken with much diligence. And not by day only, but also by night. Ah, what zeal, and what diligence not to scandalize anyone! And he shows that the Thessalonians too were in poverty, by saying, “so as not to burden any of you.”

¹⁷ You are witnesses, and God. God indeed is trustworthy; yet since it is hidden from men whether God bears witness to this, he calls as witnesses those also to whom the discourse is addressed.

¹⁸ How holily. Fulfilling all that we ought; for this is what “holily” means, in the sense of “with reverence toward God.”

¹⁹ And righteously. That is, demanding money from no one with demands for payment.

²⁰ And blamelessly. Without offense and without scandal.

²¹ We behaved toward you who believe. For among the unbelievers he was called both unholy, and a charlatan, and a babbler, and nothing sound.

²² Even as you know. Again he calls them witnesses—which is a sign of one who speaks without boasting.

²³ As [we dealt with] each one of you (as a father his own children), exhorting you and comforting. Ah, how great a thing it was to leave no one unconsoled, but to converse with each one fittingly! And “exhorting,” with a view to bearing nobly. So then he was not seeking glory. Above, then, he likened himself to a nurse; but now to a father, showing his love, and his protection, and his freedom from conceit. For what father is puffed up against his children?

²⁴ And charging you, that you walk worthily of God, who calls you unto His own kingdom and glory. To charge belongs already to a more forceful kind of teaching. So then they did not flatter. But since he had said before, “as a father,” then he added also, “charging.” For not harshly, he says, but as fathers, that you walk worthily of God. And observe how, under the form of a narrative, he both teaches and at the same time consoles. For if God calls us unto a kingdom, we must bear all things.

²⁵ For this cause we also give thanks to God without ceasing, that when you received the word of hearing from us, namely of God, you received not the word of men, but (as it truly is) the word of God. Here he praises them as well. For it is not, he says, that we do all things blamelessly, while you displayed something unworthy of my charge. For you are not disposed as those who hear men simply, but you gave heed as to God Himself exhorting. And by “the word of hearing of God” he means the preaching, as being believed through being heard. For how shall they believe unless they hear?

²⁶ Which also works in you who believe. Whence is it plain that you received it as God’s word? It works in you, he says—that is, it is shown from the works. For unless you had received it thus, you would not have borne such great trials so nobly. For just as he himself shows that he is no flatterer, nor deceitful, by his enduring of dangers, so also their faith is made evident by their bearing up under afflictions.

²⁷ For you, brethren, became imitators of the Churches of God which are in Judaea in Christ Jesus. Lest anyone understand the “Churches in Judaea” to mean the synagogues of the Jews, he added, “in Christ Jesus,” that he might make plain the Churches of the faithful.

²⁸ For you also suffered the same things from your own countrymen, as they also from the Jews. Great is the consolation. For if the Jews, zealots for the ancestral law, once they had believed endured so much, how much more ought you? And it is no small proof that the preaching is true, that the Jews suffered so much for it which before they persecuted.

²⁹ Who both killed the Lord Jesus. And what wonder if they ill-treated their own countrymen, where indeed they even killed the Lord? And see how great a consolation it is to share with Christ in His sufferings. Therefore Paul too always brings this forward amid trials.

³⁰ And their own prophets. But someone will say that they were ignorant of the Lord. What then? Did they not know their own prophets, whose books they carry about? How then did they kill these also? So that it is plain they do nothing as zealots for the truth, but rather rave against the truth.

³¹ And persecuted us. The apostles, your teachers. You therefore, the disciples, must bear up, looking to the examples.

³² And please not God. For how should they please God, who killed the Son, having beforehand killed the prophets?

³³ And are contrary to all men, forbidding us to speak to the Gentiles that they may be saved. For if it is needful that the saving words be spoken to the whole world, and these men hinder it, they are therefore common enemies of the world. For it is malice beyond all bounds to impede the common salvation.

³⁴ To fill up their sins always. These things, he says, they did both formerly against the prophets, and later against Christ, and against us, so as to show themselves sinning in the most complete way, and reaching the full measure of wickedness, and its very summit.

³⁵ But the wrath has come upon them to the end. That is, no longer, as before, is there a return from captivity and a repossession of the land; rather, the wrath of God has come upon them to the end—that is, even to the end the wrath of God will so remain upon them. And by saying “the wrath,” with the article, he shows that it is owed to them, and foreordained, and decreed. Having consoled the Thessalonians by showing that they have many partners in their trials, he consoles them now also by showing that those who afflict them will pay the penalty.

³⁶ But we, brethren, being bereft of you for a short while of an hour. Here he speaks of his love. Above, then, he said, “As a father his children,” and, “As a nurse”; but here, “being bereft”—which befits children seeking their fathers—that from this we may learn how he longed for them. And he hints also at the despondency he was in because of the separation. And it is not possible to say, he says, that we waited for a long time, but only for a short and brief while, and as much as may be reckoned as a single hour.

³⁷ In presence, not in heart. And these things, he says, we did—not even in heart were we separated, but in presence; yet, although ever bearing you about in our heart, we are grieved that we do not enjoy you bodily as well. And note this too, that those who love fervently have need of meeting face to face, and that love is the more kindled by this.

³⁸ We endeavored the more abundantly to see your face with great desire. “The more abundantly”—that is, more than was to be expected of those parted for an hour. And see his love, that I wish to come, he says, for no other reason than to see your face.

³⁹ Wherefore we wished to come unto you, even I Paul, both once and again, and Satan hindered us. What do you say? Does Satan hinder? Yes; for it was not God’s work. For in the case of the Romans, he says, that God hindered; and Luke says that the Spirit hindered them; and in the case of the Corinthians, he says the work was the Spirit’s. But here it was only of Satan, who brought on grievous and unexpected trials—by divine permission, of course. And see how he glories in his love, showing that he loved them most of all, by saying, “Even I Paul”—that is, the others with me were eager to come, but I both was eager and made the attempt.[9]

⁴⁰ For what is our hope, or joy, or crown of boasting? Are these not the words of mothers whose very inward parts are warmed through, conversing with their little children? And it did not suffice him to display his warmth by “crown,” but he added “of boasting.” For over you, he says, I hope that I shall obtain greater boldness before Christ on your account; and I rejoice for this very thing, that you are my crown—and a crown of boasting, that is, of splendid glory—both now, and then you shall be.

⁴¹ Is it not even you, before our Lord Jesus Christ at His coming? What then? Are the Thessalonians your hope, blessed Paul? Not these alone. Therefore he said, “even you,” showing that there were others as well.

⁴² For you are our glory and joy. For how great a glory it is to bring so great a Church to Christ, and one so well-esteemed!

3 Chapter Three

¹ Wherefore, no longer forbearing, we were well pleased to be left at Athens alone. In the sense of, “We chose, and judged it better.”

² And we sent Timothy, our brother and minister of God and our fellow worker in the Gospel of Christ. So great was this holy man’s care for the disciples, that whenever he himself was necessarily prevented by certain circumstances, he sent others to visit the disciples. And this he then did, by sending Timothy. And he says so many words of praise about him, not so much exalting him, as honoring them, because he tore away from the work of his ministry, on their account, a fellow worker of the Gospel so necessary at such a time.[10]

³ To establish you and to exhort you concerning your faith. For since they were shaken at their teacher’s being tried, they had need of strengthening and exhortation, lest they fall away from the faith. For no small disturbance to the disciples are the trials of the teacher, just as it is to soldiers that their general be wounded.

⁴ That no one be moved amid these afflictions. He now explains what the strengthening from Timothy was to profit them; and he says, “That no one be moved”—that is, be troubled or grow slack amid my trials. For the devil, whenever he finds an occasion of trial, fawns upon the unstable by the reminder of relief, that they may leap away from what grieves them. But some said that “be moved” (sainesthai) was set down for “be disturbed,” from the metaphor of dogs wagging their tails when they fawn.

⁵ For you yourselves know that we are appointed to this. Let us hear that Christians are appointed to be afflicted; for these things are not about the apostles alone. Being appointed to this, then, what is strange if we are afflicted? So that we must remain untroubled not only at the trials past, but also at those to come; for this is more proper to us.

⁶ For indeed, when we were with you, we told you beforehand that we were to be afflicted, even as it came to pass, and you know. Great is the consolation to the disciples, that the teacher foretold them the afflictions. For thereafter they were not troubled as at things unexpected. Therefore Christ also said to the apostles, I have told you before it comes to pass, that when it comes to pass you may believe. And Paul said to them not this only, but foretold other things as well, and it came out so.[11]

⁷ Wherefore I also, no longer forbearing, sent. If you foretold them, O Paul, that you would be afflicted, and that they ought not to be troubled in the affliction, why do you send again? For it seems that you do not greatly trust them. Out of much love, he says, I do this. For those who love are suspicious even of what is safe. And at the same time the trials were many, and the excess of the evils impelled me. Therefore he did not say, “Condemning you, I sent,” but, “No longer forbearing”—which was a mark of friendship.

⁸ To know your faith. Here some inquire why he who ascended to the third heaven, and heard unspeakable words, does not know the affairs of the Thessalonians, but sends Timothy to learn their faith. One may say, then, that the saints did not know all things, neither those before Christ nor those after Christ. For Elisha too was ignorant of the matter of the Shunammite woman. And Elijah thought he alone was left, though there were seven thousand. And Samuel is taught about these very men not to look to the appearance of David’s eldest brother. So then it was with the apostles also. And this came to pass, that neither might they themselves be lifted up, nor others imagine great things about them, and that we who come after might not be able to say, “Since those men were above human nature, they achieved virtue, and therefore we grow slothful”; but that we might learn that not even they enjoyed the divine help continually, but achieved their good deeds by their own labors.[12][13][14][15]

⁹ Lest by some means the tempter had tempted you. I did not suspect, he says, that you had been shaken, but only this much, that you had been tempted. And you see that to be troubled amid afflictions is devilish, and especially when some are scandalized by reason of others who are ill-disposed—which is just what the devil did in Job’s case, tempting the wife through the things that man was suffering. And the devil tempts as one who, knowing whether he will cast a man down—which is plain from Job—yet, being shameless, makes the attempt; and if he sees anything weak, he persists; but if strong, he withdraws.

¹⁰ And our labor be in vain. For if they were turned aside, O Paul, what is that to you? Your labor is fully rewarded with God. Yet out of much love, he says, I count the labor to have been emptied out for me.

¹¹ But now when Timothy came to us from you, and brought us good tidings of your faith and love. These things I expected, he says, but the contrary came out. And see his exceeding joy: he did not say, “When he reported,” but, “When he brought good tidings”—so great a good did he count their confirmation in the faith. And he rejoiced at their love also, because it was a sign of faith.

¹² And that you have good remembrance of us always, longing to see us, even as we also you. That is, you remember us with praises and good words. Hear, you disciples, and be taught to remember your teachers always with good words. For you will benefit yourselves, not them. And it was the greatest consolation and gladness to the Thessalonians to learn that Paul knew they loved him; for thereby the bond of affection is the more increased.

¹³ For this cause we were comforted, brethren, over you, in all our affliction and distress. Ah! He was grateful to them, that they were not shaken. For we do not even feel, he says, our sorrows, but we were comforted—not over one affliction, but over all. For the joy over you became a counterweight to all our distresses.

¹⁴ Through your faith. You strengthened me, he says. And yet the contrary was the case; for he himself, by not yielding to the trials, strengthened them; nevertheless he turns the encomium over upon them. For you, he says, did not allow me to feel the trials.

¹⁵ For now we live, if you stand fast in the Lord. He did not say, “We were comforted,” but, “We live”—showing that he counts their scandal as death, and as life their progress, and stability, and confirmation in Christ.

¹⁶ For what thanks can we render to God for you, for all the joy with which we rejoice for your sakes before our God? So great, he says, is the joy on your account, that we are not even able to thank God worthily on your behalf. For we count your good achievement a gift of God. For such a high resolve is not of human zeal or of the soul. Therefore, though we owe thanks to Him, we do not find the worthy thanksgiving.

¹⁷ Night and day praying exceedingly that we might see your face. See the excess: he prayed exceedingly that he might see them, as a farmer who, hearing that the land he toiled over is heavy with fruit, longs to see it with his own eyes.

¹⁸ And might perfect what is lacking in your faith. And yet above he testified that they stood firm; how then does he say, “what is lacking in your faith”? They had not enjoyed the whole of the teaching, but perhaps there was wanting to them the doctrine concerning the resurrection, and other such things. And there were many false teachers; therefore he said, “what is lacking.” Where, then, he had feared concerning the faith itself, he said, “I sent to establish you”; but here, “to perfect,” he says—which belongs to teaching rather than to confirmation. For we say a thing is being perfected when something small is lacking to it.

¹⁹ Now may God Himself and our Father, and our Lord Jesus Christ, direct our way unto you. He shows that on his own part too he prayed to see them, seeing that he even sets the prayer within the Epistle; and at the same time he makes a defense, that it is not through sloth that he is parted from them, as if he said: May God Himself cut off the trials that drag us about everywhere, that we may come to you by a straight road.

²⁰ And may the Lord make you to increase and abound in love toward one another and toward all. Do you see the unrestrainable madness of love, that he prays they may both increase and abound in love? And not toward one another only, but toward all. For this is proper to love that is according to God: to embrace all; but if one love this man and not that, the friendship is according to man.

²¹ Even as we also toward you. Our part, he says, is already done; but yours we ask still to be done. For you have us as a measure and example of love.

²² To establish your hearts blameless in holiness before God and our Father, at the coming of our Lord Jesus Christ with all His saints. He shows that love brings gain to them, not to those who are loved. For may the Lord make you to abound in love, he says, so as to establish your hearts. And if you understand the Spirit—as Basil also maintained—for who else will establish men blameless before God and the Father at the coming of Christ but the Spirit altogether? And he did not say, “establish you,” but, “your hearts.” For out of the heart proceed evil thoughts. And it is possible, while doing nothing evil, nevertheless to be evil—for instance, envying, dealing deceitfully, bearing grudges, holding perverse doctrines. A man, then, is truly blameless when he is pure in heart; then also he has holiness. For holiness is properly said of chastity, just as uncleanness of fornication and adultery; but in the general sense, every sin is uncleanness, and every virtue holiness. And he wishes them to be blameless before God and the Father, both now (for this is sincere virtue, that which is in the sight of God, not in the sight of men, since human judgment is fallible), and at the coming of Christ as well; for by Him we are judged before the Father. That you may be blameless, then, he says, even as all the saints.

4 Chapter Four

¹ Finally, brethren, we ask you and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, so you may abound the more. Since, he says, I have discoursed to you about what is fitting, hear also about the things that must always be heard. For the word “finally” signifies this—that is, continually and forever. And see his humility: that not even to exhort does he say he is himself worthy of trust, but he takes Christ along, saying this, that “Christ exhorts you through me.” And “you received” is not of words only, but of deeds; for he taught by deeds as well. And what do we exhort? That you may abound the more—that is, that you may be eager to do something beyond the commandment, and may surpass the injunctions. For just as the earth bears not only what is sown, so the soul ought not to stand still at the injunctions, but to go beyond them.

² For you know what charges we gave you through the Lord Jesus Christ. A “charge” has to do with things to be avoided, which when done bring punishment, but when not done bring no praise. There are indeed certain things which one ought not to charge—that is, not to restrain with a threat, but to leave to the judgment of the hearers; such as to empty oneself of money, and to keep virginity. For He who is able to receive it, he says, let him receive it. It is likely, then, that Paul charged them with much fear about certain matters. Therefore he does not set them down, but reminds them. And again he sets Christ in the midst: “For the things I charged are not mine,” he says, “but His”; so that He is either obeyed or set at nought.[16]

³ For this is the will of God, your sanctification. That is, chastity. And everywhere he charges concerning this—writing to Timothy, and to the Corinthians, and to the Hebrews. For the passion is tyrannical, and there is need of many and continual remedies.

⁴ That you abstain from all fornication. For many and intricate are the forms of it, which he could not bear even to name, but said simply, “all.”

⁵ That each of you know how to possess his own vessel in sanctification and honor. By “vessel” he means the body. When, then, we are chaste, and it is pure, we ourselves possess it; but when it is unclean, sin possesses it. For what sin commands, it makes the body do as a slave. But indeed it is then in honor, when it is chaste. So that sin is dishonor. And note the word “know”; for it shows that to be chaste is a matter of discipline and learning. And where are the Manichaeans and Marcionites who bring in “natures”?[17]

⁶ Not in the passion of lust. That is, not in a desire that has passion; for there is also a passionless desire, that of divine things. Or also, because he names “passions of lust” all the things that kindle desire; such as luxury, wealth, idleness, sloth—each of these might be called a passion of lust. We must, then, if we are to be chaste, admit no passion that kindles desire.

⁷ Even as the Gentiles who know not God. For not knowing God, they have no hope of recompense either. Therefore they indulge everything to pleasure.

⁸ That no one overreach and defraud his brother in the matter. Above he spoke of all the rest of fornication, but now he speaks of adultery, which he fittingly calls both covetousness and transgression. For God assigned to each one a wife, and set bounds to nature—I mean the union with that one wife. So that it is covetousness in the matter—that is, in the union—and that done against a brother.

⁹ Because the Lord is the avenger of all these, as we also told you before and testified. Do not think, he says, that I say these things only concerning the brethren; rather, one must not have even the wives of others, nor those who are simply unwed, nor common women. For all these things the Lord avenges; and we do not do them with impunity, but ten-thousandfold do we pay the penalty for the pleasure that now arises in us from these things. And see: first he exhorted; then he shamed them by saying, “Even as the Gentiles”; then from reasonings he showed the absurdity, calling the matter covetousness; finally he also strikes fear. And he reminds them that they often heard these things from him.

¹⁰ For God did not call us unto uncleanness, but in sanctification. Therefore he who rejects this rejects not man, but God, who also gave His Holy Spirit unto us. Since he had said, “You wrong your brother,” and had added that God avenges, he now broadens this, showing that even if an unbeliever should suffer this, the one who did it will pay the penalty. For it is not in avenging that man that God will punish you, but Himself. For He Himself called you unto purity, and you insulted Him through your uncleanness—Him who gave you the Holy Spirit. So that whether you corrupt a married slave-woman or a queen, the charge is the same; for it is one God who is insulted. And if you commit fornication, He avenges Himself, whose Spirit you defiled. And otherwise: God, seeing us despising Him in such matters more than men, avenges Himself. For we are eager not to be seen by the eyes of men; but while He sees, we despise Him.

¹¹ But concerning brotherly love you have no need that I write to you. He does not yet speak of love toward all, but of love toward the brethren. And he sets down the exhortation by way of passing it over, establishing these two things: one, that the matter is so necessary that it needs no teacher—for things exceedingly great are plain to all; and the other, by which he the more shames them, rousing them lest they fall short of the opinion he holds about them, reckoning that they have already achieved it.

¹² For you yourselves are taught by God to love one another. See with how great an encomium he says these things. For he set God over them as the teacher of this virtue. This the prophet also said: They shall all be taught by God.[18]

¹³ And indeed you do it toward all the brethren who are in all Macedonia. He does not simply say, “You are taught by God,” but, “I know it—from what you do.” And he made mention of Macedonia, since Thessalonica is the metropolis of Macedonia.

¹⁴ But we exhort you, brethren, to abound the more, and to be ambitious to be quiet, and to mind your own affairs, and to work with your hands, as we charged you. That you are lovers of the brethren, I know; but this we exhort, that you abound—that is, increase in brotherly love, and be more zealous in it. Either, then, put a stop here, and then begin afresh and read, “To be quiet and to mind your own affairs”; or, “To be ambitious to be quiet and to mind your own affairs.” And from this he shows that the idle are also meddlesome and turbulent. And by saying, “to work with your hands,” he shames those who do away with bodily labors and seek only the spiritual. For tell me, foolish ones: does one work fasting with his hands? Does one work sleeping on the ground? It is not so; but he speaks of bodily work, which is even rather spiritual—namely, that the worker provide for others, that is, for the poor. And since they were poor, having been plundered of their possessions, he teaches them to work, that they may show mercy. And if he bids these to work—those plundered for Christ’s sake—much more the others.

¹⁵ That you may walk becomingly toward those outside, and may have need of nothing. That is, that you may not behave unbecomingly by begging among those outside the faith. And he set this down with gentle words, that he might not strike them. For if the faithful, he says, are scandalized when they see a healthy man begging (whence they call such men “Christ-traffickers”), much more the unbelievers.

¹⁶ But we would not have you ignorant, brethren, concerning those who are asleep. Here he sets in motion the discourse on the resurrection. For even if he had discoursed to them about this, yet now he is about to uncover a certain mystery. Or also: they knew all that concerns the resurrection, but they were grieving; which he now heals. And since many matters, while unknown, grieve us, but when known dissolve the grief, on this account he says, “I would not have you ignorant.” And he did not say, “of those who have died,” but, “who are asleep,” showing even from the name itself that there is a rising again.

¹⁷ That you sorrow not, even as the rest who have no hope. Hope of what? Of the resurrection. For those who have no hope of resurrection, these ought to mourn. Let us hear, then, and shudder. What then? Is it for this that you do not wish them to be ignorant—that they may not grieve? Do you not say, “that they may not be punished,” but, “that they may not grieve”? Yes, he says, because this grief brings on the punishment.

¹⁸ For if we believe that Jesus died and rose again, even so them also who are asleep through Jesus will God bring with Him. Just as, he says, He raised the Lord, who suffered and died in the body, so also will He raise us. And see how, in the case of the Lord, because the resurrection has already taken place, he confidently says, “He died”; but in our case, because the resurrection is still to come, he says, “those who are asleep,” showing that there is a rising again. For shall not he who sleeps, he says, also rise up? And “He will bring through Jesus those who are asleep” you will understand in two ways: either, “He will bring them through Jesus,” that is, the Son Himself will be the mediator of the resurrection, and will present them to the face of the Father; or, “those who are asleep through Jesus,” that is, the faithful. For having Christ within themselves, they sleep through Jesus. He discourses, then, here of a particular resurrection—that is, the glorious one, that of the faithful, that which is with the Lord. For He will bring them with Him, that is, with the Lord He will catch them up in clouds from every side; since concerning the general resurrection the Thessalonians knew. But this is what he wishes now: to console them by showing that the resurrection of the faithful is honored and glorious, that they may not grieve. For all indeed will rise, but not all in glory, but the faithful—that is, those who have works together with right doctrine. And observe all that follows as well.[19]

¹⁹ For this we say to you by the word of the Lord. He was about to say something strange; therefore he also makes it trustworthy by the word of God. For not from myself, he says, but having learned it from Christ, do I speak. For this too he heard expressly from the Teacher, just as that other saying: It is more blessed to give than to receive. For the rest he uttered by the Spirit.[20]

²⁰ That we who are alive, who remain unto the coming of the Lord, shall not precede those who are asleep. What he says in the Epistle to the Corinthians, In a moment, in the twinkling of an eye, this he says now also. For since it seemed difficult that these who had rotted away should rise, he says that the living shall not precede those; but just as it is easy for God to bring the whole-bodied, so also those. And by saying “we who are alive,” he does not speak of himself (for he was not to live until the resurrection), but he means the faithful; therefore he added, “who remain unto the coming of the Lord.” For in his own person he indicates all who shall then be found alive. But the blessed Methodius takes “the living” to be the souls; teaching this, that the souls shall not precede the bodies; for first the bodies are raised, that the souls may enjoy them—the souls which he said also “remain,” because they are immortal.[21]

²¹ That the Lord Himself, with a shout, with the voice of an archangel, and with the trumpet of God, shall descend from heaven. Do not disbelieve, he says, what I say; for the Lord Himself will command this. And how will He command? With the voice of an archangel—of him who is set over the other angels, and who cries, “Make all ready; for the Judge is at hand.” And there will be many trumpets, but at the last of them the Judge will descend. For just as the Father on Mount Sinai had both trumpets and angels ministering, so also the Son, as King. Or: the command of God will make the earth give back the bodies, transformed unto incorruption; while the gathering into one of those scattered everywhere the voice of the archangel will accomplish, with the angels ministering.[22]

²² And the dead in Christ shall rise first. “The dead in Christ”—that is, the faithful. For being about to be lifted up in clouds, they shall also rise first; but the rest, last, as being about neither to be caught up nor to go out to meet Him.

²³ Then we who are alive, who remain, shall together with them be caught up in clouds to meet the Lord in the air, and so shall we ever be with the Lord. Even if the dead rise first, yet we who are alive are likewise caught up—the worthy, of course—in clouds, just as a cloud also took up the Lord. And for what reason, if He is going to descend, does He catch up the faithful? For honor’s sake. For just as, when a king enters a city, the honored go out to meet him, while the condemned await the judge within, so also then: the sinners remain below, even if they be Christians; but the righteous are caught up, and so reap the chief of good things—to be ever with Christ.[23]

²⁴ Wherefore comfort one another with these words. With a view to their not grieving, like the rest who do not hope for a resurrection.

5 Chapter Five

¹ But concerning the times and the seasons, brethren, you have no need that anything be written to you. For it is superfluous and unprofitable to know the seasons and times of the consummation. For not even to the apostles did the Lord reveal this, when they came and asked Him. But Paul perhaps had learned this too from the unspeakable words.

² For you yourselves know perfectly that the day of the Lord so comes as a thief in the night. By “the day of the Lord” you will understand both the common consummation and the particular end of each one; for this too comes upon each one unseen. And this is profitable for us in many ways. First, because if a man knew his own eighth day, he would be eager to commit every sin the other days, and then at the very end would be baptized. Second, because many, if they knew that tomorrow perhaps they would die, would work countless evils upon their enemies, despairing of themselves and wishing to glut themselves with the blood of their foes—which now does not happen, the fear of death and the love of life restraining them. But the lovers of life, too, would have been destroyed by despondency, had they known the time of their death. And the righteous would not have had so great a reward, when set in dangers; for they would have seemed, since they knew they would not now die but perhaps after so many years, on that account to be unsparing of themselves. But now, since it is uncertain whether they will survive the dangers, and yet they are unsparing of themselves, their virtue is manifest—just as the three young men were the more marvelous for this, that not knowing certainly whether they would survive the fire, they nevertheless did not worship. For these reasons our end is as a thief in the night. You know this, then, O Thessalonians, from what the Lord said: You know not at what hour the thief comes.[24][25][26]

³ For when they say, Peace and safety, then sudden destruction comes upon them, as travail upon her who is with child; and they shall not escape. Since those who were insulting them were in prosperity, he now consoles the faithful, saying: Do not think that they will escape. For destruction will come upon them, both unseen and painful, and bringing much bitterness, just as travail upon her who is pregnant. But how, if Elijah is to come, and the Antichrist, does Paul now say that destruction will come upon them suddenly? Because the Antichrist and Elijah are a sign of the consummation; but of the coming of Christ, no longer—for it will be sudden and unseen. And observe the example of travail. For here too the woman knows that she will give birth; but when, she does not know. Many, at any rate, have borne even seven-month children, and on the roads, foreknowing nothing. And just as those women, while playing and laughing, are suddenly seized with unspeakable pangs, so also the souls of those who now live luxuriously, when that day comes upon them, shall not escape.[27]

⁴ But you, brethren, are not in darkness, that the day should overtake you as a thief. That is, you do not have a dark and unclean life. What then? Was not the end going to come upon them unseen also, even if they were not unclean? It will indeed come upon them unseen, but it will involve them in nothing grievous. For even to those who are awake and in the light, even if some entrance of a robber should occur, he will be able to do no harm; but those in darkness and asleep the robber strips and goes off.

⁵ For you are all sons of light, and sons of day. Just as “sons of Gehenna” are those who do the things worthy of Gehenna, and “sons of disobedience” the disobedient, so “sons of light and of day” are those who do the things of the light.

⁶ We are not of night, nor of darkness. That is, of sin.

⁷ Therefore let us not sleep, as also the rest, but let us watch and be sober. That is, let us not neglect good works. And the intensifying of watchfulness is sobriety. For it is possible to be awake, yet not sober; as if he said: Let us do the good things soberly and attentively.

⁸ For those who sleep, sleep in the night; and those who are drunk, are drunk in the night. But let us, being of the day, be sober. He calls those in wickedness “sleepers,” as inactive toward virtue and imagining all things. For such are the things of the present life, differing in nothing from dreams. And by “drunkenness” he means not only that from wine, but also that from all the passions, as displacing a man from his natural state and darkening the governing faculty. You ought not, then, to be such. For you are not of night and sons of it, but of day, through baptism and the reception of the commandments of God.

⁹ Putting on the breastplate of faith and love. It does not suffice to be awake and sober, but one must also be armed. For if a man be awake and sober, but have no weapons, the robbers quickly make away with him. And by saying “breastplate of faith and love,” he hinted at right doctrines and a good life; this is to be truly sober. And one must have these not simply, but as a breastplate. For nothing easily cuts through this, but it is like a wall to the breast, and none of the fiery darts of the devil will touch us.

¹⁰ And as a helmet the hope of salvation. Just as the helmet preserves the most vital part in us, the head, covering and guarding it, so also hope guards the mind, and shows itself salvation to it, allowing nothing from outside to fall upon it. See, then, what he said elsewhere also: Faith, hope, love, these three—and now too he bids us acquire them.[28]

¹¹ Because God appointed us not unto wrath, but unto the obtaining of salvation, through our Lord Jesus Christ, who died for us, that whether we wake or sleep, we should live together with Him. For this reason, he says, we must acquire these weapons: because God did not appoint—that is, did not set apart—us that we should taste of His wrath, but that He might gain us for Himself, and save us, giving His Son for us unto death. We ought, then, to hope for good and great things amid dangers. For if we believed that He did not spare the Son for our sake, let us hope that much more will He deliver us from these dangers; and let us look upon the example, and love it, and our kindred as well. Therefore, he says, Christ died, that whether we wake—that is, live—or sleep—that is, die—we should live together with Him. For he speaks of one kind of sleep above, and another here. So that what he says is this: Do not fear the bodily dangers and deaths; even if we die, we shall live; for indeed He who so loved us as to die for us is alive.

¹² Wherefore comfort one another, and edify one the other, even as also you do. Do you see? Why then do you make the excuse, “I am not a teacher”? Edify, he says, one the other, since the teachers are not sufficient for the admonition of all.

¹³ But we ask you, brethren, to know those who labor among you. Since he said, “Edify one the other,” lest they suppose that he had raised them to the teacher’s rank, and they be lifted up against the teachers, he says: Even if I have entrusted to you the edifying of one another, still I exhort you to hold those men in honor. For teachers are compelled to endure many hardships, which honor will at least somewhat lighten for them.

¹⁴ And are over you in the Lord, and admonish you. For if you honor those who are set over you with regard to men, how much more ought you to acknowledge gratitude to those set over you with regard to God? For the words “in the Lord” mean this: he is not set over you in worldly matters, but in those according to the Lord; he prays for you, he begot you again through baptism, he visits you, he admonishes you, he is a physician to you, and in the dead of night, if you call, he comes. Do you see his protection?

¹⁵ And to esteem them very highly in love for their work’s sake. Do not simply love them, he says, but “very highly,” as children their fathers. For he who loves Christ will love also His minister, of whatever sort he be, because through him he attained the dread Mysteries. If you take a wife of good repute, do you not love and honor the one who arranged the match? You have received the kingdom of heaven, and do you spurn the one who arranged it? Hear Paul: For their work’s sake, he says, honor them.

¹⁶ Be at peace among yourselves. It is also written, “among them,” that is, the teachers. For he knows the enmities that are born against these; for because they reprove, or also restrain men from evils, they are hated. One must, then, be at peace with them, and not in outward show, but among yourselves.

¹⁷ Now we exhort you, brethren, admonish the disorderly. Here he addresses the teachers. Do not, he says, rebuke from authority or willfulness, but admonish gently. For the reckless man becomes the bolder when he is rebuked. And the disorderly are all who do things contrary to what God has ordained. For He ordained an order for each one, and he who transgresses it is disorderly. The drunkard, the reviler, the covetous, and all who sin, step outside the order.

¹⁸ Comfort the fainthearted. The fainthearted is he who does not bear trial. This is the one sown upon the rock. He too, then, needs to be held up.

¹⁹ Support the weak. That is, prop up those who are weak concerning the faith, as also elsewhere, Receive him who is weak in the faith, he says.[29]

²⁰ Be longsuffering toward all. Both toward the disorderly, and toward the fainthearted, and toward the weak. For this is most fitting for a teacher: to be able to bring all to a better mind, even the most savage.

²¹ See that no one render evil for evil to anyone. If evil for evil is not to be rendered, much more evil for good, or to begin an evil, or to do harm to one who has done no injury.

²² But always pursue the good, both toward one another and toward all. It does not suffice not to render evil for evil, but one must, he says, also repay the wrongdoer with good things. For this he shows by saying, “Pursue the good”—that is, be intently zealous to do good, both “toward one another,” that is, toward the faithful, and “toward all,” that is, even toward unbelievers.

²³ Rejoice always. Even if you fall into trials. And observe that after saying one must not render evil for evil, then he enjoined rejoicing. For he who has been schooled to avenge himself on no one, but rather even to benefit the one who has grieved him, whence shall he admit the sting of grief?

²⁴ Pray without ceasing; in everything give thanks. He showed the way of ever rejoicing—unceasing prayer and thanksgiving. For he who is accustomed to converse with God, and to give thanks to Him for all things as happening to his profit, plainly will have continual joy.

²⁵ For this is the will of God in Christ Jesus toward you. And how shall you give thanks always? If you recognize that this is what God wills—that you be thankful toward Him, as One who ever does good in Christ Jesus, that is, through the cooperation of the Lord Jesus. For indeed, toward thanksgiving He is Himself our fellow worker, He who also taught us to do this, as we have learned from the Gospel.

²⁶ Quench not the Spirit. Despise not prophesyings. Since the present life is night, God gave us a lamp, the Holy Spirit; but some made it brighter, as all the saints, while others quenched it, as the five virgins, who left it without oil; as the one who committed fornication in Corinth, who poured filth upon it. He says, then: Quench not the Spirit, that is, the gift. Shut the doors, that is, the senses, that no spirit of wickedness may enter, and the lamp will not be quenched. Do not throw on the dust, that is, earthly cares, and it will be kept unquenched. Or also thus: there were among them prophets of God and false prophets. And since it was uncertain which was the true one, they turned away from all alike. He says, then, to them: The Spirit—that is, the gift in those who are truly prophets—quench not, by turning away from them equally with the false prophets; nor despise the prophecies that are from the Holy Spirit.[30][31][32]

²⁷ But prove all things; hold fast the good. What then? Shall we receive the false prophets also? By no means. But prove all things—that is, judge with discrimination both the false and the true, and then hold fast what seems good to you, that is, the true prophecies—hold them fast, that is, honor them, make them your concern.

²⁸ Abstain from every form of evil. Not from this or that, but simply from every kind, both of false prophet and of sin.

²⁹ Now may the God of peace Himself sanctify you wholly. After the exhortation he adds a prayer also, that they may have security from both sides. And what is “wholly”? This is it: in body and soul; and you will learn it from what follows.

³⁰ And may your whole spirit, and soul, and body be preserved blameless at the coming of our Lord Jesus Christ. By “the spirit” he means the gift which we received through baptism. For if we keep the lamp of this bright and unquenched, we shall enter into the bridal chamber; and the soul too and the body will then be blameless, if the Spirit shine in us. But Gregory of Nyssa says: Since man is compounded of every kind of soul—the natural, the perceptive, and the intellectual—the Apostle, by saying “spirit,” indicated the intellectual part; by “soul,” the perceptive; and by “body,” the natural life in us. He prays, then, that they be kept wholly and entirely blameless, having pleased God in all things.[33]

³¹ Faithful is He who calls you, who also will do it. See his humility. Since he had prayed for them, Do not think, he says, that you will be saved by my prayers, but by the goodness of God who called you. For if He called you unto salvation, and is faithful—that is, true—He will assuredly do it according to His will, and will save you.[34]

³² Brethren, pray for us. See his moderation: Paul had need of their prayer.

³³ Greet all the brethren with a holy kiss. Since, being absent, he could not greet them through his own mouth, he wishes to greet them through others; as we say, “Kiss so-and-so for me.” And since there is also a deceitful kiss, like that of Judas, he says, “with a holy one.”[35]

³⁴ I adjure you by the Lord that this Epistle be read to all the holy brethren. Not so much for the sake of teaching, as that he might be conversing with them too through the Epistle—which is a token of ardent longing. And he adjures them, that even if they should despise him, yet for the oath’s sake they might do what was enjoined. For so dreadful were oaths to the Christians of old; but not to those of today, and—alas!—to us.

³⁵ The grace of our Lord Jesus Christ be with you. Amen. All good things, he says, that One has freely given us. Be eager, then, to draw to yourselves the greater grace, by walking worthily of the things given to you. And by the same grace may we also be guarded from every evil way, that we may live unto the glory of the Father, and of the Son, and of the Holy Spirit; to whom belongs all glory unto the ages. Amen.