2 Thessalonians 2:13–3:5

And the apostle also teaches that the Holy Spirit sanctifies. For he speaks thus, "We are bound to give thanks to God always for you, brothers dearly beloved of the Lord; because God chose you as first fruits for salvation, in sanctification of the Spirit, and belief of the truth." So, then, the Father sanctifies, the Son also sanctifies, and the Holy Spirit sanctifies; but the sanctification is one, and the grace of the sacrament is one.

"But we are bound to give thanks alway to God for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation, in sanctification of the Spirit and belief of the truth."

How unto salvation? By sanctifying you through the Spirit. For these are the things that are the efficient causes of our salvation. It is nowhere of works, nowhere of righteous deeds, but through belief of the truth. Here again, "in" is used for "through." "And through sanctification of the Spirit," he says.

Since the apostle had said something fearful, capable of troubling an unsteady soul, he now calms their hearts, teaching that all this is fearful for others, for those who are perishing, for whom it is appointed. But concerning you, we ought to give thanks to God — for the fact that He chose you and loved you. And if we give thanks for you, then how much more ought you to do this for yourselves.

Therefore we give thanks that God chose you for Himself and predestined you to salvation, by foreknowledge that you are worthy. In what way? "Through sanctification of the Spirit," that is, He saved you by sanctifying you with the Spirit. Then, lest someone say: so what then? Did we contribute nothing? the apostle added: "and belief of the truth," that is, He sanctified us who brought faith to the truth, that is, to true things. For they did not believe some lie, but the truth itself. Besides this, he mentioned the faith that follows thereafter, since even after sanctification we have great need of it, lest we be led astray.

With these words they show that they were converted to faith by his teaching. The purpose was for the acquisition of the glory of our Lord Jesus Christ. As if he should say, "Therefore you were drawn to the faith by our teaching, so that you might obtain for yourselves the glory of the Lord."

Then when he says "but we ought", he shows why Christ's faithful will be freed. And first he gives thanks for them; second, he recalls the divine favors by which they are freed from such things.

He speaks therefore like this: those men will be deceived, but "we ought to give thanks." "First indeed I give thanks to my God always for you through the Lord" (Rom 1:8).

And he sets out two favors of God, namely God's choice, which is eternal, and his calling, which is temporal, at "to which he has also called you."

He says, therefore, "that", meaning "because", "God has chosen" us, namely the apostles, and "you", namely the believers. "He chose us in him before the foundation of the world, that we should be holy" (Eph 1:4). "You have not chosen me, but I have chosen you" (John 15:16).

Concerning choice he touches on three things, namely the order of those chosen, the goal of the choice, and the medium of obtaining the goal.

All the saints are chosen from the beginning of the world. "He has loved the people, all the saints are in his hand" (Deut 33:3). But the apostles are in a special way the firstfruits. "We ourselves having the firstfruits of the Spirit" (Rom 8:23). And this is why he says "firstfruits" of faith.

The goal of God's choice is eternal salvation, and this is why he says "unto salvation." "He desires all men to be saved" (1 Tim 2:4).

This happens first of all on God's part by sanctifying grace; hence he says "in sanctification of the Spirit." Second, on our part, there is the consent of the free will by faith; and this is why he adds "and faith of the truth."

The very tradition, teaching, and faith of the Catholic Church from the beginning was preached by the Apostles and preserved by the Fathers.

In order for God's foreknoledge to remain favorable to their salvation, Paul warns them to stand and to presevere in the traditon of the Gospel. They must take care not to grow weary through idleness or sloth and so fail to complete the work of God which they have begun.

In learning and professing the faith, embrace and guard that only which is now delivered to you by the church and confirmed by all the Scriptures. For since not everyone has the education and the leisure required to read and know the Scriptures, to prevent the soul perishing from ignorance, we sum up the whole doctrine of the faith in a few lines.… For the present, just listen and memorize the creed as I recite it, and you will receive in due course the testimony from Scripture of each of its propositions. For the articles of faith have not been composed to please human desire, but the most important points collected from the Scriptures make up one complete teaching of the faith. And just as the mustard seed in a small grain contains in embryo many future branches, so also the creed embraces in a few words all the religious knowledge in both the Old and New Testament. Pay attention, therefore, brothers, and cling to the teachings which are now delivered to you, and "write them on the tablet of your heart."

We must turn to tradition, for everything cannot be received from the divine Scriptures. That is why the holy Apostles handed down certain things in writings but others by traditions.

That is, by succession from the Apostles through the saints who came after them.

The blessed apostles, then, having founded and built up the Church, committed into the hands of Linus the office of the episcopate. Of this Linus, Paul makes mention in the Epistles to Timothy. To him succeeded Anacletus; and after him, in the third place from the apostles, Clement was allotted the bishopric. This man, as he had seen the blessed apostles, and had been conversant with them, might be said to have the preaching of the apostles still echoing [in his ears], and their traditions before his eyes. Nor was he alone [in this], for there were many still remaining who had received instructions from the apostles. In the time of this Clement, no small dissension having occurred among the brethren at Corinth, the Church in Rome despatched a most powerful letter to the Corinthians, exhorting them to peace, renewing their faith, and declaring the tradition which it had lately received from the apostles, proclaiming the one God, omnipotent, the Maker of heaven and earth, the Creator of man, who brought on the deluge, and called Abraham, who led the people from the land of Egypt, spake with Moses, set forth the law, sent the prophets, and who has prepared fire for the devil and his angels. From this document, whosoever chooses to do so, may learn that He, the Father of our Lord Jesus Christ, was preached by the Churches, and may also understand the apostolical tradition of the Church, since this Epistle is of older date than these men who are now propagating falsehood, and who conjure into existence another god beyond the Creator and the Maker of all existing things. To this Clement there succeeded Evaristus. Alexander followed Evaristus; then, sixth from the apostles, Sixtus was appointed; after him, Telephorus, who was gloriously martyred; then Hyginus; after him, Pius; then after him, Anicetus. Sorer having succeeded Anicetus, Eleutherius does now, in the twelfth place from the apostles, hold the inheritance of the episcopate. In this order, and by this succession, the ecclesiastical tradition from the apostles, and the preaching of the truth, have come down to us. And this is most abundant proof that there is one and the same vivifying faith, which has been preserved in the Church from the apostles until now, and handed down in truth.

"Whereunto He called you through our Gospel to the obtaining of the glory of our Lord Jesus Christ."

This too is no little thing, if Christ considers our salvation His glory. For it is the glory of the Friend of man that they that are saved should be many. Great then is our Lord, if the Holy Spirit so desires our salvation. Why did he not say faith first? Because even after sanctification we have yet need of much faith, that we may not be shaken. Seest thou how He shows that nothing is of themselves, but all of God?

Lest, having heard about faith, they become puffed up, as though they themselves had contributed something, he gives them to understand that this too is from God. "To which He also called you," he says. For what purpose? To be saved through sanctification and faith, so that, although you believed, this is the grace of the One who called. For if He had not called you through our gospel, how would you have heard? It is also no small thing that Christ considers your salvation His own glory. For the glory of the Lover of mankind is that many be saved. And who would not be zealous for His glory, that is, for their own salvation?

Then when he says "to which he has also called you by our Gospel", he sets out the second divine favor, which is the temporal calling of Christ, which follows on God's choice. "Those whom he called, these he also justified" (Rom 8:30). And concerning this calling, note the parable about the man who made a great dinner (Luke 14:16).

And he adds "by our Gospel", i.e., the Gospel preached by me. But to what dinner are we called? "Unto the purchasing of the glory", i.e., that we may acquire the glory of Christ.

Here perhaps, someone may ask: Since the canon of the Scripture is complete and more than sufficient in itself, why is it necessary to add to it the authority of ecclesiastical interpretation? As a matter of fact, Holy Scripture, because of its depth, is not universally accepted in one and the same sense. The same text is interpreted different by different people, so that one may almost gain the impression that it can yield as many different meanings as there are men. Thus, because of the great distortions caused by various errors, it is, indeed, necessary that the trend of the interpretation of the prophetic and apostolic writings be directed in accordance with the rule of the ecclesiastical and Catholic meaning.

Again, that thou mayest know that the Father is, and the Son is, and that the work of the Father and of the Son is one, follow the saying of the Apostle: "Now may God Himself, and our Father, and our Lord Jesus Christ direct our way unto you." Both Father and Son are named, but there is unity of direction, because unity of power.

In answer to the objection that the doxology in the form "with the Spirit" has no written authority, we maintain that if there is no other instance of that which is unwritten, then this must not be received. But if the greater number of our mysteries are admitted into our constitution without written authority, then, in company with the many others, let us receive this one. For I hold it apostolic to abide also by the unwritten traditions. "I praise you," it is said, "that you remember me in all things and keep the ordinances as I delivered them to you," and "Hold fast the traditions which you have been taught whether by word or by our epistle."

who has loved us So much so that He gave us His only Son.

Since therefore we have such proofs, it is not necessary to seek the truth among others which it is easy to obtain from the Church; since the apostles, like a rich man [depositing his money] in a bank, lodged in her hands most copiously all things pertaining to the truth: so that every man, whosoever will, can draw from her the water of life. For she is the entrance to life; all others are thieves and robbers. On this account are we bound to avoid them, but to make choice of the thing pertaining to the Church with the utmost diligence, and to lay hold of the tradition of the truth. For how stands the case? Suppose there arise a dispute relative to some important question among us, should we not have recourse to the most ancient Churches with which the apostles held constant intercourse, and learn from them what is certain and clear in regard to the present question? For how should it be if the apostles themselves had not left us writings? Would it not be necessary, [in that case,] to follow the course of the tradition which they handed down to those to whom they did commit the Churches?

To which course many nations of those barbarians who believe in Christ do assent, having salvation written in their hearts by the Spirit, without paper or ink, and, carefully preserving the ancient tradition, believing in one God, the Creator of heaven and earth, and all things therein, by means of Christ Jesus, the Son of God; who, because of His surpassing love towards His creation, condescended to be born of the virgin, He Himself uniting man through Himself to God, and having suffered under Pontius Pilate, and rising again, and having been received up in splendour, shall come in glory, the Saviour of those who are saved, and the Judge of those who are judged, and sending into eternal fire those who transform the truth, and despise His Father and His advent. Those who, in the absence of written documents, have believed this faith, are barbarians, so far as regards our language; but as regards doctrine, manner, and tenor of life, they are, because of faith, very wise indeed; and they do please God, ordering their conversation in all righteousness, chastity, and wisdom. If any one were to preach to these men the inventions of the heretics, speaking to them in their own language, they would at once stop their ears, and flee as far off as possible, not enduring even to listen to the blasphemous address. Thus, by means of that ancient tradition of the apostles, they do not suffer their mind to conceive anything of the [doctrines suggested by the] portentous language of these teachers, among whom neither Church nor doctrine has ever been established.

Paul did not instruct Timothy in his duty through letters alone, but also through the spoken word. He shows this, both in many other passages, as where he says, "whether by word or our epistle," and especially here. Let us not, therefore, suppose that Paul spoke anything imperfectly that was related to doctrine. For he delivered many things to Timothy without writing. He reminds him of these when he says, "Hold fast the form of sound words, which you have heard from me." After the manner of artists, I have impressed on you the image of virtue, fixing in your soul a sort of rule, model and outline of all things pleasing to God. Therefore, cling to these things, and whether you are meditating on any matter of faith or love, or of a sound mind, form your ideas from what I have taught you. It will not be necessary to consult others for examples, when all has been deposited within yourself.

"So then, brethren, stand fast, and hold the traditions which ye were taught, whether by word, or by Epistle of ours."

Hence it is manifest, that they did not deliver all things by Epistle, but many things also unwritten, and in like manner both the one and the other are worthy of credit. Therefore let us think the tradition of the Church also worthy of credit. It is a tradition, seek no farther. Here he shows that there were many who were shaken.

Therefore, brethren, stand fast and hold the tradition of the apostles and the apostolic seat, "that our Lord Jesus Christ and our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace, may comfort your hearts, and stablish you in every good work and word."

And so they upbraid the discipline of monogamy with being a heresy; nor is there any other cause whence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition, or with burdensomeness, in opposition to the "light burden" of the Lord.

"When I was a child," he says, "as a child I spake, as a child I understood; but when I became a man, those (things) which had been the child's I abandoned: " so truly did he turn away from his early opinions: nor did he sin by becoming an emulator not of ancestral but of Christian traditions, wishing even the precision of them who advised the retention of circumcision.

From this it is clear that the apostles transmitted much without letters as well, through the word, that is, by living speech, and not only through epistles. Meanwhile, both the one and the other are equally trustworthy. Therefore we must also recognize Church Tradition as trustworthy. There is Tradition — seek nothing more. Here the apostle also shows that there were many who were wavering in the faith.

and who has given us an everlasting consolation For He is their Fater, He consoles them, and they cannot be his sons without consolation. And because there is consolation in prosperous lands, Paul adds "eternal" so that he might separate earthly consolation from that which is in eternal things.

and good hope in grace Becase there is hope in prperous times, he added "good" so that he might separate earthly hope from that which is in heavenly things.

Then when he says, "therefore, brethren", he admonishes them to hold fast the truth. And first he sets out his admonition; second, a prayer, at "now may our Lord Jesus Christ himself." And he does the first because our works depend on free will; but he adds the second because they need the help of grace.

And first he admonishes them to stand fast, when he says "stand fast" in the truth. "Stand, and do not be held again under yoke of slavery" (Gal 5:1).

Second, he teaches them how to stand, there at "and hold the traditions", i.e., the instructions which have been handed down by the elders. For the instructions given by the younger should sometimes not be followed, namely when they are contrary to the instructions of the faith. "You have made void the commandment of God for your tradition" (Matt 15:6). But those which are ordered to the commands of God should be kept. "Which you have learned." "Paul was teaching that they should hold fast the traditions and instructions which were decreed by the apostles and the elders who were in Jerusalem" (Acts 16:4).

And they delivered these traditions in two ways. Some they delivered by words, and so he says, "by word." Others they delivered in writing, and so he adds, "or by our epistle." Hence it is clear that there are many things in the church which were not written and yet were taught by the apostles and so must be followed. For there were many things which the apostles judged were best hidden, as Dionysius says. Hence the Apostle says: "the rest I will arrange when I come" (1 Cor 11:34).

"Now our Lord Jesus Christ Himself, and God our Father, which loved us, and gave us eternal comfort and good hope through grace, comfort your hearts, and stablish them in every good work and word."

Again a prayer after an admonition. For this is truly to benefit. "Which loved us," he says, "and gave us eternal comfort and good hope through grace." Where now are those who lessen the Son, because He is named in the grace of the Layer after the Father? For, lo, here it is the contrary. "Which loved us," he says, "and gave us eternal comfort." Of what sort then is this? Even the hope of things future. Seest thou how by the method of prayer he stirs up their mind, giving them the unspeakable care of God for pledges and signs. "Comfort your heart," he says, "in every good work and word," that is, through every good work and word. For this is the comfort of Christians, to do something good and pleasing to God. See how he brings down their spirit. "Which gave us comfort," he says, "and good hope through grace." At the same time he makes them also full of good hopes with respect to future things. For if He has given so many things by grace, much more things future. I indeed, he says, have spoken, but the whole is of God. "Stablish" confirm you, that you be not shaken, nor turned aside. For this is both His work and ours, so that it is in the way both of doctrines, and of actions. For this is comfort, to be stablished. For when any one is not turned aside, he bears all things, whatever may happen to him, with much longsuffering; whereas if his mind be shaken, he will no longer perform any good or noble action, but like one whose hands are paralyzed, so also his soul is shaken, when it is not fully persuaded that it is advancing to some good end.

After the exhortation follows prayer, for in this truly consists the help given to others. The apostle speaks as if to say: I said, stand firm; but all things are from God. Where then are those who demean the Son because in baptism He is named after the Father? Behold, here it is the opposite: the apostle named the Son first. "Who gave," he says, "everlasting consolation." What is this consolation? Hope, he says, for the future. It—the hope of future blessings—sustains our hearts when they waver in temptations. God gave it to us not according to merits, but by grace. The apostle said this to humble their pride. Do you see how through prayer he encourages their hearts, presenting a guarantee and sign of God's providence toward them? For if to those who labored not at all He granted consolation, how much more will He grant it to those who labor for the faith. Therefore, be in full hope.

Then he sets out his prayer, at "now may our Lord Jesus Christ himself", as though to say: I have admonished you in this fashion, but it will avail nothing without God's help. And so he sets out first two favors from God.

The first is his love for us, by which he gives other things to us; and so he says "who has loved us."

The second is spiritual consolation, at "and has given us everlasting consolation." "Who consoles us in our every tribulation" (2 Cor 1:4). "Be consoled, be consoled, my people, says the Lord your God" (Isa 40:1).

And he says, "everlasting consolation", namely for all evils both at hand and in the future. And for this reason we await the "good hope", i.e., the infallibility of eternal goods. "Who in accordance with his great mercy has regenerated us unto a living hope" (1 Pet 1:3). And this is "in grace", namely, the grace through which we hope to obtain eternal life. "The grace of God is eternal life" (Rom 6:23).

"May He comfort," he says, "your hearts and establish you in every good word and deed," that is, through every good deed and word. For the consolation of a Christian consists in doing something useful and pleasing to God. Or: may He establish you in right doctrines and good works, whatever may happen. Such is consolation. One who is established in faith and life, no matter how much he suffers, endures everything courageously and is not led astray; for the preservation of right doctrines assures him of receiving future blessings, and a good life brings joy in that he suffers not as an evildoer, but as a servant of God.

And he begs for them an exhortation, which is an admonition that leads the soul to will something. And a man can do this exteriorly, but it is not efficacious unless the Spirit of God be present interiorly. Hence he says "exhort your hearts", i.e., inspire them. "I will lead her into solitude, and I will speak to her heart" (Hos 2:14). Similarly, he begs for a strengthening, and so he says "and confirm you." "Strengthen, O God, what you have worked in us" (Ps 67:29). As though to say: may he exhort us by his grace that we may will, and may he strengthen us that we may will efficaciously. And this "in every good work and word." Work precedes word, for Jesus "began to do and to teach" (Acts 1:1).

Indeed, there is good wisdom, but sweet mercy. Few attain the former, while the latter reaches everyone. Because of this, he says, souls renewed by the spirit love you. Hence, it is also said to the soul: Your youth will be renewed like the eagle's. For he was speaking to the soul, saying: Bless the Lord, O my soul. And therefore it hurries to the Word, and asks to be drawn, lest it be left behind; for the Word of God runs and is not hindered.

He also says to the Thessalonians, "For the rest, brothers, pray for us that the word of the Lord may run and may be glorified even as among you; that we may be delivered from troublesome and evil men, for not all men have faith." How else could the word of God run and be glorified except by the conversion to the faith of those to whom it is preached, when Paul says to present believers, "Even as among you"? Surely he knows that this is accomplished by him to whom he wishes prayer to be made that this may be so, and also that he may be delivered through their prayers from troublesome and evil men. It is for this reason that he adds, "For not all men have faith," as if to say, "The word of God will not be glorified among all, even though you are praying" because those who were likely to believe were the ones "who were ordained to life everlasting," predestined "to the adoption of children through Jesus Christ to himself" and chosen "in him before the foundation of the world." No one is so unlearned, so carnal, so slow of wit as not to see that God does what he commands us to ask him to do.

With this in mind, dearly beloved, let us always look forward with longing toward our everlasting joy. Let us always pray for fortitude in our temporal labors and trials. Let us offer prayers for one another. Let my prayers be offered for you, and yours for me. And, brothers, do not think that you need my prayers, but that I have no need of yours. We have mutual need of one another's prayers, for those reciprocal prayers are enkindled by charity and—like a sacrifice offered on the altar of piety—are fragrant and pleasing to the Lord. If the apostles used to ask for prayers on their own behalf, how much more does it behoove me to do so? For I am far from being their equal, although I long to follow their footsteps as closely as possible. But I have neither the wisdom to know nor the rashness to say what progress I have made.

Just as it is expedient for us to implore God's mercy for the salvation of your souls, so you ought to pour forth prayers to the Lord on our behalf. We should not consider the apostle's actions inappropriate. To so great an extent did he long to be commended to God through prayer that he himself implored the people and said, "Pray for us." Therefore we ought to say what can both encourage ourselves and instruct you. Just as we must reflect with great fear and anxiety on how we may fulfill the office of bishop without reproach, so you should observe that you ought to strive to practice humble obedience in everything that has been commanded you. So let us pray, dearly beloved, that my episcopacy may be profitable for both you and me.

"Many rod-bearers there are, but few Bacchi," according to Plato. "For many are called, but few chosen." "Knowledge is not in all," says the apostle. "And pray that we may be delivered from unreasonable and wicked men: for all men have not faith." ...For the many demand demonstration as a pledge of truth, not satisfied with the bare salvation by faith.

"Finally, brethren, pray for us, that the word of the Lord may run and be glorified, even as also it is with you."

He indeed had prayed for them, that they might be stablished; and now he asks of them, entreating them to pray for him, not that he may not incur danger, for to this he was appointed, but that "the word of the Lord may run and be glorified, even as also it is with you." And the request is accompanied with commendation. "Even as also it is with you."

Through the operation of these millstones—the new and the old covenants—the holy church, then, acts with unceasing care so as to draw out the fine flour of a clean heart from hidden thoughts, once the roughness of sins has been scattered, and to produce spiritual food from their kernels when they have been cleansed by the heavenly commandments. The apostle Paul says about this food, "I gave you milk to drink, not food," and again, "Solid food is for the perfect, who have their faculties trained by habit," and so forth. Purifying our hearts from all that is human, the faithful soul strives to offer God as it were the finest wheat, as holy David says, "A broken spirit is a sacrifice to God." The gospel rushes forward with such speed, however, that only the wise know of its movement. About this speed the blessed Paul says with understanding, "May the word of God speed on and be made glorious in us." But in the eyes of the foolish the gospel seems to stand still, I say, because they neglect its commands, for they do not believe that what has been written will come to pass.

"Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you, and that we may be delivered from unreasonable and wicked men: for all men have not faith. But the Lord is faithful, who shall stablish you, and keep you from evil."

He himself had previously prayed for them, that they might be established in the faith; now he asks them to pray for him, not asking that he not be subjected to dangers (for he had devoted himself to this), but that "the word of the Lord may spread and be glorified." Here the request is joined with praise: "as," he says, "among you," so that all might likewise submit to it, as you did. Thus the apostle asks nothing for himself personally, but everything for God's sake.

Concerning other things, brothers, pray for us In this act of humility he leaves us an example.

so that the Word of God may advance That is, be completed and become acceptable.

and be glorified, just as it is among you As if he were to say, because I cannot prevail with my eloquence and merits, pray that the word of the Lord may be glorified at least by your prayers. To such a degree the word of the Lord was glorified among them, that they might show that they understood their teaching was God's.

Above, he instructed them about what will happen in the last days. Here he instructs them about certain things that they particularly needed to do. And first, he sets out his instruction; second, the conclusion of the epistle, at "now may the God of peace himself." And first he advises them about how they should relate to himself; second, he says what he is confident about concerning them, at "but God is faithful"; third, how they should relate to others who walk in a disorderly manner, at "and we charge you." Concerning the first, first, he speaks of prayer; second, what should be asked for in prayer, at "that the word of God."

He says, therefore, "for the rest," since you are sufficiently instructed, "pray for us." "I beseech you therefore, brethren, by our Lord Jesus Christ and by the love of the Holy Spirit, to help me by your prayers to God on my behalf" (Rom 15:30). And this is his due, because those in authority have the duty of tending to the advantage of the flock. "Remember those who are put over you, who have spoken to you the word of God" (Heb 13:7).

Second, he states what should be prayed for, namely, that impediments to preaching be removed; and so he says "that the word of God may run." Since it cannot be entirely impeded, but can be slowed down, he says "run." "Praying at the same time for us, that the Lord may open to us a gate for the word, to speak the mysteries of Christ" (Col 4:3). Likewise that it "may be glorified," namely by a clear and lucid exposition, among the simple and among the wise, "even as among you." "I am a debtor both to the wise and to the foolish" (Rom 1:14). "The learning of the wise is easy" (Prov 14:6). And also by miracles, which are demonstrations of the faith. For all knowledge is made glorious by demonstrations, and this is something to be prayed for. "Grant your servants to speak your word with all confidence" (Acts 4:29).

For a man swollen with pride in comparison to another might say, "My faith distinguishes me," or "my justice" or whatever. It is to prevent such ideas that the good teacher asks, "But what do you have that you have not received?" Did you not receive it from him who chose to distinguish you from another? It was he who chose to give you what another did not receive. "But if you have received, why do you glory as if you had not received it?" Now I ask, is the apostle concerned here with anything else than that "He who glories should glory in the Lord"? But nothing is so contrary to this sentiment than for anyone to glory in his own merits as if he and not the grace of God were responsible for them. I refer to that grace that distinguishes the good from the wicked, not one which is common to the good and the wicked. On this premise the grace by which we are living and rational creatures, and thus distinguished from beasts, would be enmeshed in nature. The grace by which the beautiful are distinguished from the ugly, or the intelligent from the stupid, is a grace that perceives nature. But that person whose pride the apostle was trying to restrain was not puffing himself up in comparison to the beasts, nor in comparison to the gifts of nature that might exist even in the worst of men. Rather, he was puffed up because he attributed some good thing which pertained to the morally good life to himself and not to God. Thus, he deserved to hear the rebuke, "For who distinguishes you? Or what do you have that you have not received?" For though the ability to possess faith belongs to our nature, is that also true of the actual possession of faith? "For not all men have faith," although all men have the possibility of having faith.

Then, therefore, they afterwards marveled at the fact that they saw him ascending and they rejoiced that he went up to heaven, for the precedence of the Head is the hope of the members. Moreover, they heard the angelic message, "men of Galilee, why do you stand looking up to heaven? This Jesus … shall come in the same way as you have seen him going up to heaven." What is the significance of "he will come in the same way"? He will come in that same form, so that the Scripture may be fulfilled, "They shall look upon him whom they have pierced." He shall come to men; he shall come as a Man; but he shall come as the God-Man. He shall come as true God and true Man to make men like God. He has ascended as Judge of heaven; he has expressed himself as Herald of heaven. Let us stand justified so that we may not fear the judgment that is to come. As a matter of fact, he did ascend; those who announced it to us witnessed it. The people who did not see it believed; still some incredulous persons mocked, "for not all have faith."

For it is not to no purpose that the blessed apostle exhorts Timothy, and says, "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called; which some professing have erred concerning the faith." And again, "Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me in many exhortations, the same commit thou to faithful men, who shall be able to teach others also." If, then, the blessed (apostle) delivered these things with a pious caution, which could be easily known by all, as he perceived in the spirit that "all men have not faith," how much greater will be our danger, if, rashly and without thought, we commit the revelations of God to profane and unworthy men?

"And that we may be delivered from unreasonable and evil men; for all have not faith."

This is the manner of one showing also his dangers as to which especially he besought them. "From unreasonable and evil men," he says, "for all have not faith." Thus he is speaking of those who contradict the Preaching, who oppose and contend against the doctrines. For this he has intimated by saying, "For all men have not faith." And here he seems to me not to glance at dangers, but at the men who contradicted and hindered his word, as did Alexander the coppersmith. For he says, "he greatly withstood our words." That is, there are some to whom it is given. As if he were speaking of a paternal inheritance, that "it is not for all to serve in the Palace." And at the same time he also excites them, as already having such ground of confidence as to be able both to deliver their Teacher from dangers, and to facilitate his preaching.

For the crafty Tempter, the Devil, delights greatly in wounding the hearts of men as when he can poison their unwary minds with errors that are opposed to Gospel Truth, we must strive by the mighty teaching of the Holy Spirit to prevent Christian knowledge from being perverted by the Devil's falsehoods.

The Apostle speaks of those who objected to his preaching and were hostile to the dogmas of the faith, such as Alexander the coppersmith. He hinted at this by saying: "for faith is not in all," that is, not all believe, but only the worthy. Just as if someone were to say that not all are deemed worthy to serve in the imperial army, but only those fit for it. At the same time he also encourages them, presenting them as having such boldness before God that their prayer can contribute to the success of the preaching of their very teacher. He subtly gives them to understand also about the dangers inflicted upon him by those who opposed the word. And it is no small consolation for them that Paul, being so great, was still struggling with dangers.

And second, it is necessary to pray for the preachers that they may be freed "from importunate and evil men," namely from false apostles, who are importunate in arguing and evil in deceiving. Or from persecutors, who pondered wickedness in their hearts. And the reason for this prayer is that "not all men have faith," for although they seem to have it, nonetheless they do not have true faith. "Lord, who has believed what we have heard?" (Isa 53:1). "Not all obey the Gospel" (Rom 10:16).

"But the Lord is faithful, who shall stablish you, and guard you from the evil one. And we have confidence in the Lord touching you that ye both do and will do the things which we command you."

Neither ought we, having committed everything to the prayers of the Saints, to be idle ourselves, and run into wickedness, and to lay hold of nothing; nor again when working good to despise that succor. For great indeed are the things which prayer for us can effect, but it is when we ourselves also work. For this reason Paul also, praying for them, and again giving them assurance from the promise, says, "But the Lord is faithful, who shall stablish you, and guard you from the evil one" For if He has chosen you to salvation, He does not deceive you, nor suffer you utterly to perish. But that should themselves sleep, see how he also demands cooperation from them, saying, "And we have confidence in the Lord touching you, that ye both do and will do the things which we command you." "The Lord" indeed, he says, "is faithful," and having promised to save will certainly save; but as He promised. And how did He promise? If we be willing, and hear Him; not simply hearing, nor like stocks and stones, being inactive.

And he has well introduced the words, "We have confidence in the Lord," that is, we trust to His lovingkindness. Again he brings them down, making everything depend thereupon. For if he had said, We have confidence in you, the commendation indeed was great, but it would not have taught them to make all things dependent upon God. And if he had said, We have confidence in the Lord, that He will preserve you, and had not added "as touching you," and, "that ye do and will do the things which we command you," he would have made them more slothful, by casting everything upon the power of God. For it becomes us indeed to cast everything upon Him, yet working also ourselves, embarked in the labors and the conflicts. And he shows that even if our virtue alone were sufficient to save, yet nevertheless it ought to be persevering, and to abide with us until we come to our latest breath.

But God is faithful: That is, He always fulfills His promises. He will strengthen you: That is, against the deceptions of the false apostles. and he will guard you from evil: Especially while under persecution and tyrrany.

Above he said: God "chose you" "for salvation," meaning: chose for Himself. So then, faithful, that is, true is God, and He will undoubtedly accomplish what He began; and He will strengthen you, as we prayed, so that you will no longer be shaken, and He will preserve you, so that Satan will not overcome you.

Then when he says "but God is faithful," he sets out the confidence he has concerning them. And first, he does this; second, he prays for them, at "and may the Lord."

Now his confidence depends on the one who gives grace and on men who have free will, that they may be directed by grace. He says first, on the side of God: I have confidence that you will pray and will be heard because "God is faithful, who will strengthen" you in the good things he has worked in you. "God himself will perfect, confirm, and establish you" (1 Pet 5:10). "And keep you from evil," namely the evil of sin and punishment. Yet if they do suffer the evil of punishment, it is for their good, because "all things work together for the good of those who love God" (Rom 8:28).

Because they had deserved it, Paul was confident that they would be kept safe by the protection of God, and so he did not doubt that they would do the things which he preached for them in the name of the Lord.

Confidence in the Lord touching you, brethren, that ye both do and will do the things which we command you."

After the apostle prayed for the Thessalonians and said: God is faithful and will certainly complete the work of salvation begun in you, but lest you think that everything depends only on God and therefore give yourselves over to laziness, he now requires cooperation on their part as well, as if saying: God is faithful and will undoubtedly fulfill His work, but on the condition that you also labor. Notice the wisdom of the apostle. He did not simply say: "we are confident about you," but "in the Lord," that is, we trust in the loving-kindness of God, that it will fill you with strength, in order to show them that everything depends on God. And he did not simply say: "we are confident in the Lord," but: "about you," and: "you do and will do," so that they, attributing everything to God, would not become lazy. One must entrust everything to God, but in such a way as to act oneself as well. He was not satisfied to say: "you do," but added: "you will do," showing that we must be zealous for virtue until our very last breath.

Second, on their side he says "and we have confidence concerning you," brothers, namely based on the grace you have received, but "in the Lord," not in your own strength. "We have confidence in you, beloved, of things better and nearer to salvation" (Heb 6:9). "That the things which we command, you both do and will do," i.e., that you will persevere. "All the words that the Lord has spoken we will do" (Exod 24:7).

We are convinced that action taken by one or two pious men is done through the counsel of the Spirit. Since there is no human motive placed before their eyes, and saintly men are moved to action not with an aim of personal advantage but after having proposed to themselves what is pleasing to God, it is evident that it is the Lord who directs their hearts. And whenever spiritual men are the initiators of plans, and the people of the Lord follow them in harmony of thought, who will doubt that the plan has been arrived at in communion with our Lord Jesus Christ, who poured out his blood for the churches?

so that you may be patient among the adversities of the world, just as Christ bore patiently the reproaches, the mockeries, the scourging, and the Cross. Or, as some manuscripts have it, "in the expectation of Christ," that you may await the coming of Christ in judgment.

"But the Lord," he says, "direct your hearts into the love of God, and the patience of Christ."

Again he commends them, and prays, showing his concern for them. For when he is about to enter upon reproof, he previously smooths down their minds, by saying, "I am confident that ye will hear," and by requesting prayers from them, and by again invoking upon them infinite blessings.

"But the Lord," he says, "direct your hearts into the love of God." For there are many things that turn us aside from love, and there are many paths that draw us away from thence. In the first place the path of Mammon, laying, as it were, certain shameless hands upon our soul, and tenaciously holding it in its grasp, draws and drags us thence even against our will. Then vainglory and often afflictions and temptations, turn us aside. For this reason we need, as a certain wind, the assistance of God, that our sail may be impelled, as by some strong wind, to the love of God.

"And into the patience of Christ," he says. What is "into the patience"? That we should endure even as He endured, or that we should do those things, or that with patience also we should wait for Him, that is, that we should be prepared. For since He has promised many things, and Himself is coming to judge the quick and the dead, let us wait for Him, and let us be patient. But wherever he speaks of patience, he of course implies affliction. For this is to love God; to endure, and not to be troubled.

Again he prays for them, showing his care for them. Since he intended to reproach some of them, he first softens their hearts, to show that he gives them that instruction out of great love. And so he said: "The Lord direct your hearts," that is, may He cause them to go on the right path and not turn aside from it. For many things lead one astray from the right path of love: both covetousness, and vainglory, and sorrows, and temptations. These and many other things do not allow us to walk toward the love of God and to love Him as we ought. And the words "into the patience of Christ" understand either thus: that we may endure as He endured, or thus: that we may wait for Christ with patience and not despair, but firmly believe that He will fulfill what He promised. Having spoken of patience, the apostle hinted at sorrows. And he joined patience with love because to love God means to endure all things for His sake, without murmuring, with good cheer. By "the Lord" understand here "the Spirit," as Basil the Great noted.

Then when he says "and may the Lord," he prays for them, saying "may the Lord direct your hearts," namely that you may reach the goal. "It belongs to man to prepare his soul, but to direct the tongue belongs to the Lord" (Prov 16:1). And a little further down it says, "a man's heart arranges his way, but the Lord directs his steps" (Prov 16:9), namely, to his destined reward. And this is why he says, "may the Lord direct your hearts," not only our exterior works, and this "in the charity of God."

Now there are two things through which we advance on the way of salvation, namely the good things we do and the bad things we endure. But works are not good unless they are directed to the goal of love. "The goal of the precept is love" (1 Tim 1:5). Neither is patience good except through Christ. "In patience you will possess your souls" (Luke 21:19). "Blessed are you when men speak evil of you" (Matt 5:11). And this is why he says "and the patience of Christ," i.e., endurance of bad things for Christ's sake, or after his example. "Christ has suffered for you, leaving you an example" (1 Pet 2:21).