Chapter 1

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

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

¹ Argument of the Second Epistle to the Thessalonians. The blessed Paul writes a second letter to the Thessalonians for the following reason. He had stated in the former letter that he was eager to see them; and when he did not obtain what he longed for, no longer able to bear it, he sent Timothy, and by all this he showed the desire he had to come to them. Since, then, he had not managed to come and set right what was lacking in their faith, for this reason he adds a second letter, filling up by his writing what was wanting in his presence. That he did not come to them is plain from this: in the first letter he had deferred writing about when the coming of the Lord would be, as something not needful for them; but now he writes about it. And he would not have written now, had he come in person. He writes about this question of necessity. For certain pestilent men were already saying that the coming of the Lord was at hand, and—what was worse—they even forged certain sayings, as though spoken by Paul, and letters, as though written by him. The devil contrived this in order to unstring the faithful. For since the believers found great encouragement in the hope of the resurrection, expecting that they themselves would receive the rewards of virtue, and would see those who afflicted them undergoing a fitting punishment, he prompted his agents to teach that the judgment and the coming of Christ were already present, so as to show that there would be no further recompense, no tribunal and punishment, and thereby both to shatter the hopes of the saints and to make the enemies of the preaching bolder—indeed, to convict Christ Himself of falsehood, since He had said that certain signs of His coming were to take place; for if these did not come first, and the resurrection took place, as they were deceitfully claiming, the Lord would manifestly be shown false. For these reasons Paul writes the Epistle, and speaks concerning the ⟨coming⟩, not revealing the time, but disclosing the sign of it; ⟨and he consoles them⟩ as men sorely worn down by their sufferings, ⟨and gives them the marks by which they will⟩ recognize his genuine letters.[1]

² CHAPTER ONE. Paul, and Silvanus, and Timothy, unto the Church of the Thessalonians in God our Father and the Lord Jesus Christ. In the first letter also he began in this way. Whatever, then, has been said by us there, take it up here as well.

³ Grace unto you, and peace, from God the Father and the Lord Jesus Christ. When God bestows grace upon someone, nothing will be grievous to him, but everything will be easily resolved. Knowing, then, how great is the grace of God, this blessed man prays it for them. For if this grace is present with them, they will have no sense of their trials, but, enjoying together the peace of God as well, they will remain unshaken and at peace. And at the same time he reminds them of the grace of God, so that, even if afflictions should come upon them, by recalling the grace from which they were saved they may be encouraged, and, being assured by what is past and greater, may not despair in the lesser things.[2]

⁴ We are bound to give thanks always to God for you, brethren, as it is fitting. He teaches three things here. First, that for whatever good we have accomplished, we must not be grateful to ourselves, but to God, attributing the whole to Him and not boasting. Second, that what they suffer is not worthy of tears or laments, but of thanksgiving toward God—so that they too ought to rejoice, and not collapse. And third, that we must not envy those who do well, but rejoice and give thanks to God on our brethren’s behalf. So then, those who waste away over the good others do blaspheme God. And he said as it is fitting so that we should not be lifted up even over the thanksgiving itself, as though we were contributing something extraordinary; for we are only doing what is due—hence he called the thing an obligation. Or else it means “both in words and in works”; for this is the worthy thanksgiving.

⁵ Because your faith grows exceedingly. When the flood of trials that come against the faith sweeps in and yet does not overwhelm you, this is proof of nothing else than that your faith has grown and become loftier—just as in the ancient flood the high places were not easily overwhelmed. Therefore he said grows exceedingly, to indicate the surpassing measure of its height.

⁶ And the love of every one of you all toward one another abounds. Behold love! They did not love this one and not that one, but the love was equal toward all, on behalf of all. For the words “of every one” and “toward one another” indicate this; since whenever we love partially, this is not love but division. For if you love for God’s sake, love all; but if you love partially, this is merely human friendship. And observe that being knit together and holding fast to one another contributes greatly against afflictions.

⁷ So that we ourselves boast of you in the Churches of God. In the first letter he said that all so well know your affairs that we have no need to speak about you; how then does he now say that he boasts of them in the Churches? This is clear from the very wording. For he did not say “We teach them about you,” but “We boast and take pride in you.” If, then, we both give thanks to God on your account and boast of you before men, much more ought you to do this over what befalls you, and not to be despondent and collapse, as if amid mere trials.

⁸ For your patience and faith in all your persecutions and the afflictions that you endure. He shows that they were tried for a long time, for patience is not displayed in two or three days. Now there is indeed a patience even in bearing the promised good things while not yet enjoying them; but here he speaks of a greater one, that amid persecutions and afflictions. For they were living among implacable enemies, and they needed a sturdy patience—and that at the very beginning of the preaching, and being poor men besides. Let those be ashamed who, for the sake of human patronage, go over to crooked doctrines.

⁹ A token of the righteous judgment of God, that you may be counted worthy of the kingdom of God. By what he has already said he consoled them—both by saying “We give thanks” and by saying “We boast”; but now especially he sets down what everyone in pain seeks, namely, deliverance from his troubles and the punishment of those who afflict him. What he means, then, is this: that you endure the afflictions for the showing forth of the righteous judgment of God, which is your being counted worthy of the kingdom. For when He crowns you who are afflicted, and punishes those who afflict you, His righteousness is made manifest. And he consoles them greatly by showing that they are crowned not by favor, but justly, and as receiving the kingdom as a recompense for their own labors and sweat.

¹⁰ For which you also suffer. So it is not because those who afflict you are stronger that they prevail over you, but because from suffering the kingdom of heaven is procured. And it is necessary that this exchange come about thus, and not without toil. For through many afflictions we must enter into the kingdom, says the Lord.[3]

¹¹ Since it is a righteous thing with God to repay affliction to those who afflict you; and to you who are afflicted, rest. The word “since” expresses no doubt, but rather confirmation, equivalent to “because it is righteous with God.” For if it is so among men, much more with God. We are accustomed to say even in ordinary conversation, “If God hates the wicked,” and “If God cares about human affairs, then such-and-such will happen”—as though the hearers must necessarily reply, “But indeed He does hate.” So it is here too: “If it is righteous”—for the conclusion that follows is, “But indeed it is righteous.” But it is not the case that, as the afflictions brought upon you are temporary, so also the afflictions that God will in turn bring upon those who afflict you will be temporary; rather, those will be unending—and your seasons of rest are of the same kind.[4]

¹² With us, at the revelation of the Lord Jesus from heaven with the angels of His power. Behold yet another consolation: that they were to be partakers in the crowns together with Paul, who had accomplished so much. He calls the coming of the Lord His “revelation,” and by this too he consoles them. For now, he says, He is hidden, but do not be distressed; for He will be revealed, and as God and Master. “From heaven,” for that is the throne of God; and “with awe-inspiring angels,” for “angels of power” means mighty ones. So why do you collapse, when we have such a Master, whose very servants are angels of power? Those who now afflict you, then, will pay the penalty, and will not escape.

¹³ In flaming fire, taking vengeance on those who do not know God, and who do not obey the Gospel of our Lord Jesus. Above he said on those who afflict you, but now, more generally, on those who do not know God—establishing this most wisely, that there will certainly be vengeance. For even if not on your account, yet for His own sake He will avenge Himself on His enemies. This, then, is said so that they may be assured that those men will certainly be punished; and the other, so that they may rejoice, since God punishes those who afflict them as an honor to them. And if He punishes those who do not obey the Gospel, much more those who also hinder others from obeying—such as those who now afflict you. The phrase “in flaming fire” should be construed either with “taking vengeance,” as if He said, “punishing the disobedient in Gehenna,” or thus: “at the revelation of Christ, which will take place in flaming fire,” as David also says, A fire shall go before Him, and shall burn up His enemies round about;[5] and Daniel, A river of fire flowed.[6] And note that “in flaming fire” is equivalent to “in a fire that only burns and does not give light.” For to sinners the fire will only burn, not give light; but to the righteous it will only give light, not burn.

¹⁴ Who shall pay the penalty, even eternal destruction. Where, then, are the Origenists, who fable an end to the punishment? Paul calls it eternal. And how, with you, is the eternal temporary?

¹⁵ From the presence of the Lord, and from the glory of His power. Here he indicates the ease of it. For there will be no difficulty, he says, but it suffices only for God to be seen, and all the disobedient will be in punishment. For His countenance and His coming alone will be light to some and torment to others. For He is present not simply, but with the glory of power: neither is His glory without strength, nor His strength without glory. That is, He will be seen as a mighty king.

¹⁶ When He shall come to be glorified in His saints. For when the now-disobedient and stiff-necked see those whom they scourged partaking of boundless glory, the matter becomes the glory of God. For their glory is His. So that in glorifying the saints, He Himself is glorified. For just as it is His wealth that there are faithful ones, so it is His glory that there are those who are to enjoy His good things.

¹⁷ And to be marveled at in all those who have believed. That is, through those who have believed. For behold, “in” stands for “through.” For when He counts the pitiable, those driven out by all, worthy of such splendor, His strength is then displayed. And, otherwise, when those who have suffered countless terrible things—so as to be made to fall away from the faith—are brought into the midst, and yet have not fallen away, then the glory of God and of them is displayed.

¹⁸ Because our testimony to you was believed, in that day. God will be marveled at in that day, he says, because our preaching and word was believed by you—that is, because you believed, and made yourselves worthy of those good things then given to the faithful. And he said well, “in that day”; for then are the truly faithful shown to be such in reality, since now many even counterfeit faith. Therefore the Wise One also says, Call no man blessed before his death.[7]

¹⁹ To which end we also pray always for you, that our God would count you worthy of the calling. What then? Were they not already called? Yes; but he does not speak of that calling, since by that one many are called—even the man clothed in filthy garments was called, and the five virgins, but they did not enter in. By “calling,” then, he here means the one confirmed by deeds, which is properly a calling—just as faith properly so called is the active kind. So he adds:[8]

²⁰ And would fulfill all the good pleasure of His goodness. This calling, he says, I mean: that all the good pleasure of God—that is, all that is well-pleasing to Him—may be fulfilled in you, and that you may accomplish every good thing, and so be as God wills, lacking nothing. And here too he restrains their pride, lest they be lifted up by the many commendations; for he shows that they are not yet made perfect.

²¹ And the work of faith with power. He will make perfect in you, he says, the endurance of persecutions. How? “With power”—that is, by strengthening and invigorating you; for endurance is a work of faith. So that he who has no endurance shows no work of faith either.

²² That the name of our Lord Jesus Christ may be glorified in you, and you in Him. If these aforementioned things come to pass in you, he says, the name of the Lord will be glorified in you even in this present life. For when men see you enduring every trial for the love of the Master, how will this not be glory to Him—that He is so good that His servants die for Him, and so powerful that He has braced you for endurance? But you too are glorified in Him, when you are found so faithful as to suffer all things. For it is a servant’s glory to be found faithful to his master. And, otherwise, affliction for Christ’s sake is glory, since it makes more illustrious those who are ever being delivered to death, yet are shown to be stronger than death.

²³ According to the grace of our God and the Lord Jesus Christ. And this very thing, he says, is of God and not our own, but His grace—I mean, that He is glorified in us, because we prefer nothing to Him, as being sweeter than all things; and that we are glorified in Him, because we receive power from Him to endure all trials.

2 Chapter Two

¹ Now we beseech you, brethren, concerning the coming of our Lord Jesus Christ and our gathering together unto Him, that you be not soon shaken from your mind. When the resurrection will be, he does not say; but that it is not now, this he teaches. For there were certain deceivers who said that the time of the consummation and of the coming of the Lord had already come. And it is no small consolation to say that the faithful will be gathered together unto Him, to be with Him—as in the former letter; for at the very moment of rising, the worthy will be caught up to the Lord. What, then, is “we beseech”? It means, “We exhort you,” so that you be not shaken and turned aside from the mind which up to now you have held standing aright.

² Neither be troubled, nor by a spirit. That is, by a prophecy. For some, feigning prophecy, were deceiving the people, as though the Lord were already present.

³ Nor by word. That is, by teaching given in the living voice.

⁴ Nor by letter as from us. For they were even forging letters, as though sent by Paul, to confirm what they were saying.

⁵ As that the day of the Lord has come. Be not troubled, he says, as though the day of the Lord were already present—that is, the coming of Christ.

⁶ Let no one deceive you by any means. Neither as a prophet, nor as a teacher, nor as one who writes such things.

⁷ For that day shall not come except the apostasy come first, and the man of sin be revealed, the son of perdition. The coming of the Lord will not take place, he says, unless the apostasy come—that is, the Antichrist. For he called him “apostasy,” since he is this very thing in person, as one who is to make many fall away, even the elect, if it were possible. And he calls this same one “the man of sin,” since he will himself commit every sin and will trip up others into sinning. And “son of perdition,” since he too will perish. But who is this? Is it Satan? By no means; rather, a certain man who clothes himself with all his energy.

⁸ Who opposes and exalts himself above all that is called God or an object of worship. For he will not lead men into idolatry; rather, he will abolish all the gods, and their objects of worship—that is, the idols—and will proclaim himself alone to be God.

⁹ So that he sits in the temple of God as God. Not in the temple at Jerusalem only, but in the Churches generally, and in every divine temple.[9]

¹⁰ Showing himself, that he is God. He did not say “saying,” but “attempting to show.” For he will display great works and signs to deceive all.

¹¹ Do you not remember that, when I was still with you, I told you these things? From this too it is plain that he was handing down great mysteries even unwritten. And observe that it is necessary to say the same things continually, and to pour them over and over in the same words. For behold, they heard the Apostle say these things in his presence, and yet they needed strengthening again. I say nothing strange, he says, but only what I have always been saying. And he speaks more reproachfully, saying, “Do you not remember? Have you so quickly forgotten?”

¹² And now you know what restrains, that he may be revealed in his own time. “What restrains” is what hinders and impedes. And what is this? Some say the grace of the Spirit; others, the Roman empire—with whom the blessed John also agrees. For unless this is dissolved, the Antichrist will not gain entrance to do what he wishes. For this reason Paul also spoke obscurely; for he did not wish to incur needless enmity and senseless dangers. For if he had said that the empire of the Romans would shortly be dissolved, they would at once have buried him as a public menace, and the other faithful with him, as rejoicing at the dissolution of so great an empire. That he is not speaking of the grace of the Holy Spirit is clear. For first, he would not have spoken obscurely, but openly, that the grace of the Spirit—that is, the gifts—now restrains him. Then, if he were to come when the gifts had failed, he ought to have appeared already; for these failed long ago. And note that he did not say “it will be soon,” but “that he may be revealed,” he says, “in his own time.” For again he left the time uncertain.

¹³ For the mystery of iniquity already works. He speaks thus of Nero, who was a type of the Antichrist. For he too was impure, and sought to be called God. And he says well, “the mystery.” For Nero does not advance openly against every God, as that one will, nor shamelessly. What he means is this: before the time of the Antichrist arrives, there was found another not far short of him. What wonder, then, if the Antichrist is already at work? And he spoke obscurely about Nero, not out of servility, but to teach us as well not to take on needless enmities when there is nothing pressing.

¹⁴ Only there is one who restrains now, until he be taken out of the way, and then shall the lawless one be revealed. That is, when the Roman empire is taken out of the way, then that one will come. For as long as the fear of this empire remains, no one will quickly submit to him; but when it is dissolved, he will set upon the state of anarchy, and will attempt to seize the rule both of men and of God. For just as the kingdoms before this one were dissolved—as that of the Medes by the Babylonians, that of the Babylonians by the Persians, that of the Persians by the Macedonians, that of the Macedonians by the Romans—so this one too by the Antichrist. And Daniel sets these things before us with great clarity. But some understood “what restrains” to be idolatry. For when, they say, the deceit that restrains shall cease, and idolatry, then the Antichrist will appear, as the Lord somewhere says: The Gospel shall be preached for a testimony to them, and then shall the end come.[10] Others named “what restrains” the decree of God. For when, they say, the decree of God which now restrains the coming of the Antichrist is fulfilled, and the time appointed for him arrives, then he will be revealed. And it has been said that some held the restrainer to be the Holy Spirit. For when, on account of men’s wickedness, this is taken out of the way and withdraws, then the lawless one will have room to be revealed. And the mystery of iniquity, he says, has already taken its beginning. For Simon and Nicolaus the heresiarchs were working the deeds of the Antichrist, and all those after them—Marcion, and Montanus (who even called himself the Paraclete), and Manes, and the rest. But do you receive the interpretation of the holy John as the truer one.

¹⁵ Whom the Lord Jesus shall consume with the Spirit of His mouth, and shall abolish with the brightness of His coming. The consolation is near: for the Lord will consume him. For just as fire, even before its approach, from afar makes the little creatures grow numb and consumes them, so Christ also, by His command alone—that is, by His breath, full of the Holy Spirit—will make him vanish, and by His coming alone will abolish him, that is, render him wholly idle. For by merely appearing He will dissolve the deception.

¹⁶ Whose coming is according to the working of Satan. Who this is, he teaches us: that he is a man who has Satan within himself, working through him.

¹⁷ With all power and signs and lying wonders. That is, he will display all power, yet nothing true, but everything for deception. For “lying wonders” means false ones, or those that lead into falsehood those who attend to them. Paul foretells these things so that the men of that time may not be deceived.

¹⁸ And with all deceit of unrighteousness in those who are perishing. For he will be fearsome on every side, from his authority, from his cruelty, doing everything to deceive and wrong men, ruining their salvation. And lest anyone be perplexed, saying, “Why then did God permit him to come, since men are to be so greatly harmed?”—he says, “Fear not; for he prevails among those who are perishing, who, even had that one not come, were going to remain disobedient.”

¹⁹ Because they did not receive the love of the truth, that they might be saved. He calls Christ “the love of the truth”; for He was both, and for both He came—both loving men, and that He might show forth the truth. And he hints that the deceiver will prevail especially among the Jews; for these did not receive Christ, nor believe in Him. For this Christ also says to them: I came in My Father’s name, and you received Me not; if another come in his own name, him you will receive.[11]

²⁰ And for this cause God shall send them a working of error, that they should believe the lie. “Shall send” stands for “shall permit him to come.” And observe that first those men thrust away the truth, and then God forsook them, and the lie prevailed over them. By “a working of error” he means the works of the Antichrist, which he does to deceive; or else he so named this very one, as energized by Satan to deceive the many.

²¹ That they all might be judged who did not believe the truth, but took pleasure in unrighteousness. He did not say “that they might be punished” (for even had the Antichrist not come, the disobedient were going to be punished), but “that they might be condemned,” he says, so as to leave them without excuse. For what could they say—that “we did not believe in Christ because the disciples preached Him to be God, whereas we heard that there is one God, from whom are all things”? How then did you believe the Antichrist who makes himself God? For Christ referred all things to the Father, but this one does the contrary. But they will say, “We saw signs.” Yet in the case of Christ also many and great signs took place. And besides, Christ was proclaimed Savior by the prophets; but this one, son of lawlessness and perdition. For these reasons they will be condemned: that, having forsaken the truth, they took pleasure—that is, were well pleased and gladly attached themselves to unrighteousness, that is, to the destroyer, who has gathered together all unrighteousness against human souls, who is unrighteousness in person.

²² But we are bound to give thanks to God always for you, brethren beloved of the Lord. Since he had said certain fearful things, capable of shaking an undisciplined mind, he now smooths their hearts, teaching that “Let these things be fearful to others, to those who are perishing, against whom they also prevail; but we are bound to give thanks to God for you, because you were chosen, because you were beloved of God.” And if we give thanks on your behalf, much more ought you to do this for yourselves.

²³ Because God has from the beginning chosen you unto salvation, in sanctification of the Spirit and belief of the truth. For this we give thanks: that God chose you and foreordained you unto salvation, having foreknown you, that is, as worthy. How? “In sanctification of the Spirit”—that is, He saved you by sanctifying you through the Spirit. Then, lest anyone say, “What then? Did we contribute nothing?”—he adds, “And belief of the truth”; that is, He sanctified us who first brought belief of the truth, that is, of true things. For we did not believe in certain falsehoods, but in the truth itself. And, otherwise, he mentioned faith a second time because even after sanctification we need much of it, lest we be shaken loose.

²⁴ To which He called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ. Lest, on hearing of faith, they be lifted up as having contributed it themselves, he does not say even this simply, but “this too,” he says, “is of God.” For to this He called you, he says. To what? To being saved through sanctification and faith. So that even though you believed, the grace belongs to Him who called. For unless He had called through our word, how would you have heard? And Christ regards this as no small glory—your salvation. For it is the glory of the good that many be saved. Who, then, will not love such a Master? Who will not desire His glory, which is his own salvation?

²⁵ Therefore, brethren, stand fast and hold the traditions which you were taught, whether by word or by our letter. From this too it is plain that they handed down many things even unwritten, by word—that is, by the living voice—and not only by letters. And both these and those are alike worthy of belief. So that we also regard the tradition of the Church as worthy of belief. It is tradition: seek nothing more. And he shows here that there were many who were being shaken loose.

²⁶ Now our Lord Jesus Christ Himself, and God, even our Father, who has loved us and given us everlasting consolation and good hope through grace, comfort your hearts and establish you in every good work and word. After the exhortation, prayer. For this is truly to help; as if he said, “I have spoken, but the whole is of God.” And where are those who lessen the Son, because in baptism He is named after the Father? For behold, here it is the contrary: for he named the Son first. “Having given,” he says, “everlasting consolation.” And what is this? “The hope,” he says, “of the things to come.” For this is what holds up our hearts when they collapse amid trials—the hope of the good things to come. And God gave this not to those who had labored, but by grace. He says this to restrain their pride. And observe how, in the manner of a prayer, he rouses their mind, setting down the pledges and tokens of God’s care. For if He gave consolation to those who labor at nothing, much more will He give it to those who labor for the faith—so that you may be of good hope.[12] “Comfort your hearts,” he says, “and establish you in every good work and word”—that is, through every good work and word. For this is a Christian’s consolation, to do something useful and pleasing to God. Or else, “establish you both in right doctrines and in good deeds,” so as not to be carried away or to collapse at what befalls. This is consolation. For he who is established, whatever he may suffer, bears it nobly and is not turned aside: through keeping his doctrine right, being firmly assured concerning the things to come; and through having a good life, rejoicing that he suffers not as an evildoer, but as a minister of God.

3 Chapter Three

¹ Finally, brethren, pray for us, that the word of the Lord may run and be glorified, even as it is with you. He himself prayed for them, that they might be established; and now he asks them in turn to pray for him—not that he may not be in danger (for to this he was appointed), but “that the preaching may run and be glorified.” And the request is made with praise; for he says, “even as it is with you”—that is, “that all may so obey, as you also do.” Thus he prayed for nothing of his own, but all for God.

² And that we may be delivered from perverse and wicked men; for not all have faith. He speaks of those who oppose the preaching, who fight against the doctrines—such as was Alexander the coppersmith; for this he hinted at by saying, “for not all have faith”—that is, not all believe, but the worthy; just as if one were to say that not all may serve in the royal army, but those fit for it. And he rouses them, seeing that they have such great boldness as even to make the preaching go easily for their teacher. And he secretly hints also at the dangers being brought upon him by those who resist the word. And this too is sufficient for their consolation—that even so great a Paul is still wrestling amid dangers.

³ But the Lord is faithful, who will establish you and guard you from the evil one. He said above, “God has chosen you unto salvation,” meaning “He elected you.” “Faithful,” then, means “true”; and He will certainly accomplish what He has begun. And He will establish you, just as we also prayed, so that you be no longer shaken; and He will guard you, so that Satan may not prevail against you.

⁴ And we have confidence in the Lord concerning you, that the things we command you, you both do and will do. Since he had prayed for them, and said that God is faithful, that He will accomplish what He began—lest, supposing the whole to be of God, they themselves grow slack, behold, he now also requires their cooperation, as if saying such things as these: “God indeed is faithful, and will certainly do His part; but only if you too labor.” And observe his wisdom: he did not say simply, “We have confidence in you,” but “in the Lord”—that is, “We trust in His love for mankind, that it will strengthen you”—to show them that the whole is to be hung upon God. Again, he did not say simply, “We trust the Lord,” but “concerning you,” and “that you do and will do,” lest, hanging the whole upon God, they themselves become slacker. For we must indeed cast the whole upon God, yet while acting ourselves. He was not content with saying “you do,” but added “and will do,” showing that virtue must be present with us even to the last breath.

⁵ And may the Lord direct your hearts into the love of God, and into the patience of Christ. Again he prays for them, showing his care. For since he is about to rebuke some of them, he first smooths their hearts, that he may seem to rebuke out of much love. He says, then, “May the Lord direct your hearts”—that is, “may He make them come to straight paths, and not be turned aside.” For there are many things that turn us aside from the straight road toward love: money, vainglory, afflictions, and trials. For these and many more do not let us travel straight to the love of God, and to love Him as we ought. And the phrase “into the patience of Christ” you may understand either thus, “that we may endure as He endured,” or, “that we may with patience await Christ, and not despair, but firmly believe that He will fulfill what He has promised.” And by saying “patience” he hinted at afflictions. He joined patience to the love of God; for this is to love God—to endure for His sake, and not be troubled. And by “the Lord” here understand the Spirit, as the great Basil noted.

⁶ Now we command you, brethren, in the name of our Lord Jesus Christ. We have often said that Paul calls the more severe teaching a “command.” And so now, making the command more fearful, he says, “It is not we who command, but Christ. For what I say, He says.” For nowhere did He enjoin idleness.

⁷ That you withdraw yourselves from every brother who walks disorderly. That is, separate yourselves from everyone who lives disorderly—that is, idly—whether he be rich or poor or holy. For those who abstain from useful works for the most part are flung headlong into frivolity and indifference. And these things belong to disorder. How? By this very thing, idleness, and inasmuch as he steps outside the order set for him by his teacher. And so he adds the following.

⁸ And not after the tradition which they received from us. Which I handed down to you by my deeds, becoming a pattern for you. For such handing-down is tradition in the proper sense.

⁹ For you yourselves know how you ought to imitate us, for we did not behave disorderly among you, neither did we eat any man’s bread for nothing. “We did not behave disorderly,” that is, we were not idle. For he calls idleness “disorder,” as also above; and so it is. For God ordered man to work, and fashioned his limbs for this. So that he who is idle has abandoned the order. And observe how he called being fed at their expense “eating for nothing.” And yet it was not for nothing, for he was preaching; for the laborer is worthy of his food.[13]

¹⁰ But in toil and hardship, working night and day. Observe the intensifications. But we, if we are not preferred above God by those whom we have taught, are aggrieved, as though most greatly wronged.

¹¹ That we might not be a burden to any of you. Properly speaking, a burden is to take from the unwilling. But here he says this because they were poor.

¹² Not because we have no authority, but to give ourselves to you as a pattern to imitate us. For he had authority to be idle, since he was occupied with a greater work, the preaching, and to be fed by his disciples; yet out of generosity he worked, and fed both himself and those with him, that he might teach his disciples this also.

¹³ For even when we were with you, this we commanded you, that if any will not work, neither let him eat. “With you” stands for “among you, in your company.” Now in the former letter he discussed these matters more gently, but here more severely. For if he himself worked night and day, though under no necessity, much more ought the others to do this.

¹⁴ For we hear that there are some who walk among you disorderly, working not at all, but being busybodies. For since our mind is ever in motion, it is necessary, when it does not handle some useful work, that it busy itself with useless things, as has been said above, and pry into the lives of others, and thence be flung headlong into slander, idle talk, and frivolity. One must therefore work the works done by the hands. For he who is able yet idle ought not to be pitied. “But I pray,” he says, “and fast.” Yet this too is not a work of the hands; and besides, you can, along with doing these things, still also work. Since, then, you despise this, you are condemned as idle. “And how,” they say, “is the teacher not compelled to work?” Because he handles a greater and more difficult labor, which also hinders him from the work of the hands. But for you, a private man, there is nothing of the kind. So that you sin by neglecting work.

¹⁵ Now such as these we command and exhort through our Lord Jesus Christ. Since he had laid hold of them sharply by saying “we command,” he again makes his word gentler, and says, “we exhort.” The exhortation, then, is more fearful and more worthy of belief.

¹⁶ That with quietness they work and eat their own bread. He requires both: as men behaving disorderly, that they be quiet; and as idle men, that they work—so that they may eat their own bread, not another’s. For they ought not to look to the hands of others.

¹⁷ But you, brethren, be not weary in well-doing. See how at once the fatherly compassion was moved, how at once he had mercy on them. “Withdraw indeed,” he says, “from them and separate yourselves; yet do not let them perish of hunger.” What then, if that man, presuming that I feed him, persists in idleness? Let it suffice to withdraw from him and not to grant him familiarity, showing that you are angry. But if not even so is he corrected, still do not you be weary, he says, in doing him good.

¹⁸ And if any does not obey your word by this letter, mark that man. Some read “our word,” with the eta, and so understood it thus: “If any does not obey the word of me, Paul, who, as it were, speak through this letter, mark that man, and hold him as one set apart.” But the blessed John read “your word,” with the upsilon, and gave us to understand that “if any disobeys you, tell him to his face the things you learned through this letter of mine.”

¹⁹ And do not keep company with him, that he may be ashamed. Do you see what the benefit is of his being set apart? To be put to shame. For if even simply to receive is a thing worthy of shame, how much more when men provide for him along with withdrawing from him? For of old excommunication seemed a great punishment; but not so now. For if one had to separate from the merely idle man, how much more from the others?

²⁰ And do not regard him as an enemy, but admonish him as a brother. Just as above, having said, “He who does not work, neither let him eat,” he feared lest such men perish of hunger, and added, “But you, be not weary in well-doing”—so now, having said, “Do not keep company with him,” he was afraid lest this very thing cut him off entirely, when he despaired of the brotherhood. Therefore he added, “Do not regard him as an enemy, but admonish him as a brother”; and after the giving, he set admonishing first, not reviling, so that he might be benefited in both soul and body. He who admonishes a brother does not parade the disgrace, but does this privately and with gentleness. “Let us grieve,” he says, “not because we give to an idle man, but because he transgresses the law of God”; and let us mourn over him as over one who is sick. Let those hear this who not only give but also heap insults and throw stones. Why is he poor? That you may be able to heal his wounds through your kindness to him; and do you drive away the one who is poor for your sake? What insensibility is this!

²¹ Now may the God of peace Himself give you peace always by every means. Everywhere, after his exhortations, he sets prayers, placing them like seals and signets upon the things stored up. And here too, since it was likely that quarrels would arise from such occasions—the excommunicated growing harsher, and those who had means no longer giving readily to such men—he fittingly prays peace for them, and “always.” For this is what is sought, to have it ever; “but also by every means,” so as to have no pretext for contention anywhere, neither from word nor from deed. For thus, he says, you will not with difficulty make even those men better. For nothing so contributes to the accomplishing of what we wish as being peaceable and free from strife, and not seeming to rebuke with hostility.

²² The Lord be with you all. This too the Lord promised: Behold, I am with you all the days.[14] If He be with you all—that is, both with the idle and with those who are not such—all good things will be. For He will heal those who are idle, and will further establish those who work.

²³ The salutation of Paul with my own hand. He calls the prayer a “salutation,” showing that even when it was time to greet them, the thing was a matter of prayer, with spiritual profit, and not simply a token of friendship.

²⁴ Which is the sign in every epistle; so I write. So that my letters may not be counterfeited by certain deceivers (for this, as we said at the outset, many did), “I,” he says, “subscribe with my own hand.” And “in every epistle” means the one that may perhaps be sent to you, or else simply, “in every letter to whomsoever.”

²⁵ The grace of our Lord Jesus Christ be with you all. Amen. He both began from grace, and now again ends the Epistle with grace, fortifying his words on either side as with great walls, laying secure foundations and bringing a secure conclusion. For if the grace that from the beginning saved us be with you, it will overlook all your weaknesses. For this is the property of grace. And it will be so, provided you do not drive it away. Grace dwells in grateful souls, in those that have simplicity and brotherly love. May we too come to have such souls, showing forth brotherly love, and admonishing as brethren those who perhaps stumble, and by every means working their correction together with peace toward them—that we may be guarded by the grace of our Lord Jesus Christ, who has taken us to Himself and brought us to the Father in the Holy Spirit; to whom belongs all glory, honor, and worship, now and ever and unto the ages of ages. Amen.