Chapter 1
Hope for the Final Judgment
Lecture 1
Thanksgiving for the Thessalonians
1:1 Paul and Sylvanus and Timothy, to the church of the Thessalonians in God our Father and the Lord Jesus Christ, [n. 4]
1:2 Grace unto you: and peace from God our Father and from the Lord Jesus Christ. [n. 7]
1:3 We are bound to give thanks always to God for you, brethren, as it is fitting, because your faith grows exceedingly and the charity of every one of you towards each other abounds: [n. 8]
1:4 So that we ourselves also glory in you in the churches of God, for your patience and faith, and in all your persecutions and tribulations: which you endure [n. 10]
1:5 For an example of the just judgment of God, that you may be counted worthy of the kingdom of God, for which also you suffer.
4 . 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.
5 . Now they are the same persons as those in the first letter to the Thessalonians. And three persons are listed as sending greetings so that the epistle’s authority may appear the stronger. A threefold cord is not easily broken (Eccl 4:12).
6 . To the church of the Thessalonians . Church names a congregation, which should be in God—otherwise it is bad. A Psalm says of the good congregation, gather his holy ones to him (Ps 50:5). In Christ , that is, in the faith of Christ. Through whom we have access through faith into this grace (Rom 5:2).
7 . 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). And this is from God our Father . Every best and perfect gift is from above, coming down from the Father of lights (Jas 1:17). And from the Lord Jesus Christ , through whom he has given us great and precious promises (2 Pet 1:4).
8 . We are bound to give thanks always to God for you . This is the epistolary narration.
And first he instructs them about what is to happen in the last days;
second, he warns them in a friendly way about certain things in the third chapter, at for the rest, brethren (2 Thess 3:1).
And first, he admonishes them, as was said, regarding the rewards of the good and the punishments of the wicked;
second, he admonishes them regarding the dangers of the time of the Antichrist, in chapter two, at and we beseech you (2 Thess 2:1).
And first he gives thanks for their preparation for the future judgment;
second, he describes the judgment itself, at seeing it is a just thing .
And first he gives thanks for their progress;
second, he displays the fruit of their progress;
third, he points to a sign of it.
9 . He says, therefore, we are bound to give thanks always to God for you, brethren . For since he commended them in the first epistle for their faith and charity and for the other goods in which they abounded, he says we are bound to give thanks always to God for you , because I consider the good you have as mine. I have no greater joy than to hear that my children walk in truth (3 John 1:4). And he gives thanks to God , without whom nothing good can come to pass. And this is as it is fitting , because we give thanks for great goods. Since God has wondrously liberated us from great dangers, let us give thanks (2 Macc 1:11).
Why? Because spiritual goods grow exceedingly . For such goods are not safely guarded unless a man progresses in them. Now among these gifts of God the first is faith, through which God dwells in us, and our progress in faith is in connection with the understanding. To have Christ through faith in your hearts (Eph 3:17). And so a man progresses through knowledge, devotion, and adherence. The second is charity, through which God is present in us by his effect. God is charity, and he who abides in charity abides in God, and God in him (1 John 4:16). And for this reason he says, and the charity of every one of you towards each other abounds . In abundant justice there is the greatest strength (Prov 15:5). But concerning charity towards the brotherhood I have no need to write to you, for you yourselves have learned from God to love one another (1 Thess 4:9).
10 . 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).
11 . Then he sets out a sign of their progress, namely patience , which is most of all apparent in tribulations. Blessed the man who endures temptation (Jas 1:12).
In tribulations there are two things to be safeguarded, namely patience, lest we abandon faith— patience has a perfect work (Jas 1:4)—and faith in the midst of persecutions. We are persecuted, and we endure it (1 Cor 4:12). Hence he says, and faith, and in all your persecutions and tribulations . These tribulations are so named from tribuli (thistles), by which we are pricked interiorly through afflictions. Thorns and thistles shall it bring forth to you (Gen 3:18). The troubles of my heart are multiplied (Ps 24:17).
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). Behold, those who were not condemned to drink the cup shall drink it, and shall you escape as though innocent? (Jer 49:12). The second is to increase merit. Hence he says that you may be counted worthy of the kingdom of God . For as it is said: the kingdom of heaven suffers violence, and the violent bear it away (Matt 11:12). And: was it not necessary that the Christ should suffer these things, and so enter into his glory? (Luke 24:26). But if we suffer with him, we shall also be glorified with him (Rom 8:17). Hence he says, for which also you suffer . For tribulation born for God’s sake makes one worthy of the kingdom of God. Blessed are they who suffer persecution . (Matt 5:10). Let none of you suffer as a murderer, or a thief, or a slanderer, or a coveter of others’ goods (1 Pet 4:15).
Lecture 2
The coming judgment
1:6 If nonetheless it is just with God to repay tribulation to those who trouble you: [n. 12]
1:7 And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with the angels of his power,
1:8 In a flame of fire, giving vengeance to those who do not know God and who do not obey the Gospel of our Lord Jesus Christ, [n. 15]
1:9 Who shall suffer eternal punishment in destruction, from the face of the Lord and from the glory of his power: [n. 18]
1:10 When he shall come to be glorified in his saints and to be made wonderful in all those who have believed; because our testimony was believed upon you in that day. [n. 19]
1:11 Wherefore we also pray always for you: that our God would make you worthy of his vocation and fulfill all the good pleasure of his goodness and the work of faith in power, [n. 23]
1:12 That the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and of the Lord Jesus Christ. [n. 25]
12 . 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, as regards the rewards of the good, at when he shall come .
13 . As regards the first, he speaks above about the tribulations which you endure for an example of the just judgment of God . Here he adds next, if nonetheless it is just ; if is written for because . Hence other texts have if indeed .
Or if nonetheless should be taken in connection with for an example of the just judgment , as though to say: it is just that you suffer these things if nonetheless you merit thereby. But the first text and explanation is better.
It is just with God to repay tribulation . Rise up, judge of the earth, render retribution to the proud (Ps 93:2). Woe to you who despoil, shall you not yourself be despoiled? (Isa 33:1). Tribulation and anguish (Rom 8:35).
14 . 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?
I respond that there are two kinds of equality, namely the equality of absolute quantity and the equality of proportion. The first kind of equality is not equal as regards man’s participation but as regards the beatitude in which he participates, which is God; for a man participates more or less according as he loves God more or less ardently. But as regards the second kind of equality there will be equality in every respect, because Peter’s glory stands to the grace given him and to his merit as Linus’ glory stands to his merit.
And this will happen when the Lord Jesus shall be revealed . The Father has given all judgment to his Son (John 5:22), and this insofar as he is a son of man; hence it continues and has given him power to render judgment , because he will appear to all in human form. He does not appear now, because his humanity is hidden in the glory of God, but then he will appear. And the glory of the Lord shall be revealed (Isa 45:5). With the angels of his power , his ministers. When the son of man comes in his majesty, and all his angels with him (Matt 25:31).
15 . 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.
16 . He says, therefore, giving vengeance , i.e., judging those who are to be punished in a flame of fire , consuming the face of the earth, enveloping the condemned, and driving them away forever. Fire goes before him (Ps 96:3).
17 . And the punishment will be just on account of two kinds of guilt, namely the guilt of unbelief and the guilt of an evil life. With regard to the first he says, who do not know , i.e., who do not wish to know, God . We do not want knowledge of your ways (Job 21:14). The one who does not know will not be known (1 Cor 14:38).
With regard to the second, he says who do not obey the Gospel of our Lord Jesus Christ . Not all obey the Gospel (Rom 10:16). Disobedience is so great a sin that death entered the world through it (Rom 5:19).
18 . 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.
This is how it can be understood as about the punishment of the sense: They shall suffer , i.e., they shall endure eternal punishments, never to end, and this in destruction , because they shall be ever dying. For the punishments of this life are not like those punishments: in this life the harsher the punishments the shorter they are, because they end; but those punishments are the heaviest, because they are the punishment of death and yet they never cease. Hence it is said that they will always be as though in the throes of death. Death shall devour them (Ps 48:15). Their worm shall never die (Isa 66:24).
Now the punishment of the condemned has two sides to it. First, they will be deprived of the vision of God. Hence he says from the face of the Lord , namely, removed from the face of the Lord. No hypocrite shall come before his gaze (Job 13:16). The second is being deprived of the vision of the glory of the saints. Let the impious man be taken away lest he see the glory of the saints (Isa 26:10).
One can also understand it another way, such that from the face of the Lord and from the glory of his power shows why the punishment of the sense is so harsh. For someone’s senses can be voided either by a higher judge or by the power of someone higher, but it will not happen in this case because this judgment comes from the face of the Lord. May my judgment come from your face (Ps 16:2). And this is why he says they shall suffer eternal punishment , i.e., endure it, from the face of the Lord .
19 . 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 .
20 . 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, when he shall come . Christ is most certainly glorious; that every tongue may confess that the Lord Jesus Christ is in the glory of God the Father (Phil 2:11). To be glorified in his saints , because the good is diffusive of itself; or to be glorified in his saints , who are his members, and in whom he dwells, and in whom he is glorified when his own glory, namely, the glory of the head, flows down all the way to his members. You are my servant, Israel, because in you I will be glorified (Isa 49:3).
And this will surpass all wonder, hence he says, to be made wonderful . For wonder is a stupor that results from tremendous impressions made on the imagination. But so great will be the glory of the saints that it cannot enter the thoughts of men, and this is why he says to be made wonderful . They will wonder at the suddenness of an unhoped-for salvation (Wis 5:2).
21 . Then he sets out the saints’ merit, at in all those who have believed . And he sets out
first, the merit of faith;
second, the support of prayer, at wherefore we also .
22 . He says, therefore: there will be this glory because our testimony was believed upon you , which we believed concerning Christ, in that day , i.e., for the sake of that day, since the good things we do are done for the sake of that day.
And he says this testimony is upon you , i.e., beyond human understanding. Many things are shown you beyond the understanding of man (Sir 3:25). For faith has no merit where human reason offers proof. Unless it were upon you , there would be no great merit in believing.
Or he says upon you , i.e., for you who submit it rules over your intellect so that it humbly believes. Bringing into captivity every intellect unto the obedience of Christ (2 Cor 10:5). Thus the Gloss explains it.
Or it can be understood in another way that is more according to the letter: I say that Christ will be glorified in you, who have believed, on the day of judgment, when the Apostles will stand as judges. And then the testimony which is upon you , i.e., the testimony concerning the promptitude of your faith, will be certain and believed , i.e., believable.
23 . 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 .
24 . He prays for one thing on God’s part and two things on our part.
He says, therefore, wherefore , i.e., on account of that day, we also pray always . Without ceasing I remember you always in my prayers (Rom 1:9); far be this sin from me in the Lord, that I should cease to pray for you (1 Sam 13:23). But for what? That our God would make you worthy of his vocation , i.e., that he might cause you to live in the world in a manner worthy of his calling. I beseech you that you walk in a manner worthy of the calling by which you have been called (Eph 4:1).
And on our part he asks for two things: on the part of the will, that he may fully enjoy every goodness; hence he says and fulfill all the good pleasure of his goodness , i.e., fulfill in you your desire for every good thing. Who works in us both to will and to accomplish, according to his good pleasure (Phil 2:13).
And on the part of the understanding, that it may perfectly believe. And so he says and the work of faith . For with the heart one believes unto justice, while with the mouth confession is made unto salvation (Rom 10:10). And you accomplish this in power , i.e., in constancy and fortitude, so that no fear causes you to stop confessing him.
Or it can be understood this way: wherefore , i.e., on account of that day, we also pray that God may deign to give you that to which he has called you. To this you were called, that you should possess the blessing by inheritance (1 Pet 3:9). And that he might fulfill every good thing you desire, which he does in eternal life, when we will have God. Who satisfies your desires with good things (Ps 102:5). Similarly, that he may fulfill the work of faith , which will happen when we see then face to face what we see now through a mirror and in an enigma (1 Cor 13:12).
25 . 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). The opposite is said of the wicked: the name of God is blasphemed through you (Rom 2:24; Isa 52:5).
26 . But how can we obtain this? According to the grace of our God , which is the root of all our good works. By the grace of God I am what I am (1 Cor 15:10).