Chapter 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.