II Thessalonians 1 · The Lantern

Paul, and Silvanus, and Timothy, to the church of the Thessalonians in God our Father and the Lord Jesus Christ:

He writes to them with solemn words; for the beginning of the discourse is contained in the head of the letter: and these three, by whose names it is written, are the same as in the first letter.

The first letter that was written to the them, where it comes to the place where the Apostle speaks of the role of the elect who are still alive on the Day of Judgment, saying, "Then we who are still alive, who are left, suddenly will be caught up with them to meet Christ in the air" (1 Thess 4:17), they were upset and utterly terrified, since they thought that the Apostle was…

This epistle is divided into the greeting and the epistolary narration, at "we are bound to give thanks." And first the persons greeting are set out; second, the persons greeted; third, the good things wished. Now they are the same persons as those in the first letter to the Thessalonians.

Grace to you, and peace, from God our Father and the Lord Jesus Christ.

For while I say that similar things are written of the Son as of the Spirit, I am rather proceeding to the following point. My claim is not that because something is written of the Son, therefore it would appear to be reverently written of the Holy Spirit.

When God bestows grace upon someone, then nothing is unbearable for that person, but everything is easily endured and passes. This is why the Apostle Paul, knowing how great a blessing grace is in life, prayerfully wishes it for the Thessalonians.

Then he wishes goods for them, and first of all peace. For peace is the beginning of all the spiritual gifts. "By the grace of God I am what I am" (1 Cor 15:10). Similarly, he wishes for them the grace that is men's end. "Who makes your ends peace" (Ps 147:14).

We must thank God always for you, brothers, as is fitting, because that your faith grows exceedingly, and the love of every one of you all toward each other abounds;

So that we ourselves boast about you in the churches of God for your patience and faith in all your persecutions and tribulations that you endure:

But how Paul, an apostle, from being a persecutor, who first of all shed the blood of the church, though afterwards he exchanged the sword for the pen, and turned the dagger into a plough, being first a ravening wolf of Benjamin, then himself supplying food as did Jacob, -how he, (I say, ) speaks in favour of martyrdoms, now to be chosen by himself also, when, rejoicing over th…

As if they should say, "You have thus far made progress in faith and patience, so that not only the children in the Church but we also, apostolic men, may take pride in the same faith and patience."

And then he sets out their progress, when he says, "so that we ourselves also glory in you in the churches of God," because what is yours I consider mine. For the good of the disciples is the glory of the prelate. "A wise son brings joy to his father" (Prov 10:1). "Grandchildren are the crown of the aged" (Prov 17:6). "For which I boast about you" (2 Cor 9:2).

Which is a clear evidence of the righteous judgment of God, that you may be counted worthy of the kingdom of God, for which you also suffer:

"Which is a manifest token of the righteous judgment of God." See how he gathers comfort for them. He had said, We give thanks to God, he had said, We glory among men: these things indeed are honorable. But that which he most seeks for, who is in suffering, is, deliverance from evils, and vengeance upon those who are evil entreating them.

so that you may be held worthy of the kingdom of God, for which you also suffer The persecutions and tribulation did not make them worthy, but rather the grace of God that bestows to them the power of enduring those things patiently.

And the saints endure these tribulations for the sake of two things. One is to strike fear into the wicked: for if God does not spare the good in this world, how will he spare the wicked in the next? "And if it begins with us, what will be the end of those who do not believe in the Gospel of God" (1 Pet 4:17).

Seeing it is a righteous thing with God to repay with affliction those who afflict you;

And as, in those times, vengeance came from God upon the Egyptians who were subjecting Israel to unjust punishment, so is it now, the Lord truly declaring, "And shall not God avenge His own elect, which cry day and night unto Him?

When Paul says "since indeed," he means it as an affirmation without any shred of doubt. When we are in the habit of making an affirmation, we say "Since indeed this is true," meaning "This is to be treated as true without any question." Therefore God is said to be just, when, coming as the enforcer of the law, there is reward for us who have suffered for the faith and punishme…

Above he spoke of how they are well prepared for the coming judgment; here he speaks about the form of that judgment. And first he sets out the judgment as regards the punishment of the wicked and the rewards of the good; second, he speaks about each part individually, at "in a flame of fire." And first, he sets out the judgment as regards the punishment of the wicked; second,…

And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels,

But why instead of a stern reproof did our Lord speak a parable of persuasion to that Pharisee? He spoke the parable to him tenderly, that he, though stubborn and resistant, might unawares be enticed to correct his perversities. For the waters that are frozen by the force of a cold wind, the heat of the sun gently dissolves.

with a repose with us Beautifully do they say 'with us'; to the extent that they who were imitators of the apostles shall have fellowship with them in the Kingdom of Heaven. Therefore John says "that you may have fellowship with us," (1Jn 1:3) And because this is rest, it is conferred not here, but in the future, to the saints.

"And to you who are troubled, rest." "You received good things in your life, and Lazarus likewise evil things. But now he is consoled while you suffer" (Luke 16:25). "Blessed are those who die in the Lord from henceforth now, says the Spirit, that they may rest from their labors" (Rev 14:13). "With us," i.e., in equal glory. But surely this is not true?

In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:

Thus on this consideration too we must, notwithstanding Marcion's opposition, conclude that Christ belongs to a God who kindles the flames (of vengeance), and therefore to the Creator, inasmuch as He takes vengeance on such as know not the Lord, that is, on the heathen.

by a flame of fire The fire is either a visible fire as happened to the two commanders of fifty men in the presence of Elijah (2 Kgs 1:9-11) or the coming of Christ in glory will destroy them by the breath of his mouth (Is 11:4), and the aforementioned nations, also devouring their general, the devil, and He (Christ) will deliver the devil to the lake of fire together with the…

Then when he says "in a flame of fire," he treats of both, namely, the punishment of the wicked and the reward of the good; but he shows the harshness, justice, and eternity of the punishment of the wicked.

Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;

...And as the wrath of God did then descend upon the unrighteous, here also does the apostle likewise say: "For the wrath of God shall be revealed from heaven against all ungodliness and unrighteousness of those men who hold back the truth in unrighteousness." And as, in those times, vengeance came from God upon the Egyptians who were subjecting Israel to unjust punishment, so…

He says of destruction because there death will be without death, destruction without weakening, and fire without light. apart from the face of the Lord and apart from the glory of his virtue The sentence goes out condemning the impious, when the same Lord says, "Go you cursed ones, into the eternal fire (Mt. 25:41)."

The punishment is likewise long lasting, for they "shall suffer eternal punishment in destruction." And this can be read in two ways, because there are two kinds of punishment, namely, that of the sense and that of the condemned.

When he shall come to be glorified in his saints, and to be marveled at among all who believe (because our testimony among you was believed) in that day.

It contains a double meaning; for he will come to punish the wicked and to glorify the good. For he himself will appear glorious and marvelous to those who believe, following the example and faith of the apostles, when they are crowned, and the Gospel testifies to them on the day of the Lord.

because our testimony has been believed by you They also call their testimony evangelical teaching, that which indeed was entrusted to them, because they received evangelical teaching from those preaching it.

Then when he says, "when he shall come," he treats of the saints' reward. And first, he sets out the reward; second, the merit of the saints, at "those who have believed." He commends the glory of the saints as regards its essence, a participation in the glory of God, when he says "to be glorified"; and as regards its overflow, at "and to be made wonderful." He says, therefore,…

Therefore also we pray always for you, that our God would count you worthy of this calling, and fulfill all the good pleasure of his goodness, and the work of faith with power:

"To which end also we pray always for you, that our God may count you worthy of your calling, and fulfill every desire of goodness and every work of faith, with power." "That He may count you," he says, "worthy of calling"; for they were not called.

so that our God may make you worthy of his calling that is, understood to make worthy. Here he asks that that calling be understood according to a purpose. On this account, in order that they might separate what is universal from that which is special, they added 'his.' In order that they might show that there is not power or merit in man, but in God alone.

Then when he says, "wherefore we also pray," he adds the support of prayer, and first, he sets out what he prays; second, to what purpose he prays, at "that the name"; third, how he can obtain what he prays for, at "according to the grace." He prays for one thing on God's part and two things on our part.

That the name of our Lord Jesus Christ may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.

"That the name of our Lord Jesus Christ may be glorified in you, and ye in Him, according to the grace of our God and the Lord Jesus Christ." He spoke there of glory, he speaks of it also here. He said, that they are glorified, so that they might even boast. He said, what was much more, that they also glorify God. He said, that they will receive that glory.

If all that has been said will be in you, then even in this life, the apostle says, the name of the Lord will be glorified in you. For when they see you enduring every trial out of love for your Master, this will be to His glory — that is, that He is so good that His servants are ready to die for Him, and so powerful that He strengthens you in endurance.

But to what purpose? "That the name of our Lord Jesus may be glorified in you, and you in him," i.e., that it be to the glory of Christ. And that through you, both in the present and in the future, the name of Christ may be glorified by your good deeds. "That they may see your good works and give glory to your Father who is in heaven" (Matt 5:16).

II Thessalonians1