Theophylact of Ohrid

In his own words on 2 Thessalonians

• 2 Thessalonians 1:1

  And in the first epistle there is the same beginning. Therefore, all that we said there, apply here.

  Commentary on 2 Thessalonians

• 2 Thessalonians 1:2

  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. For if it is with them, they will not only not feel the burden of temptations, but will even remain untroubled and at peace, enjoying the "peace" of God. He also reminds them of the grace of God so that, if temptations should come upon them, they, remembering the grace by which they were saved, might be comforted, and, strengthened in spirit by the precious blessings previously received, might not despair when encountering insignificant trials and deprivations.

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• 2 Thessalonians 1:3

  The apostle teaches three things here: if something proves to be upright in us, we must not praise ourselves for it, but thank God, and, ascribing everything to Him, not be puffed up by it; if someone suffers, this is worthy not of weeping and tears, but of thanksgiving to God — and those who suffer must rejoice, not lose heart; one must not envy those who appear to be advancing, but rather rejoice in this and thank God for one's brethren — so that those who are stung by the good they see in others dishonor God Himself. The apostle used the expression "as is fitting" so that we would not be puffed up even by our very thankfulness, as though we were doing something exceptional by it; for here we are doing what ought to be done. This is why he called thanksgiving "fitting." Or he speaks this way in order to suggest that one must give thanks both in word and in deed; for such thanksgiving is true thanksgiving. If the onrushing flood of trials for the faith has not drowned you, this serves as a sign of nothing other than that your faith has grown and become more exalted. This is similar to how in the ancient flood the elevated places were not quickly submerged. Therefore he also said: "increases," in order to indicate the considerable height of faith. Pay attention to the love of the Thessalonians. They did not act in such a way as to love one person but not another; on the contrary, their love in all things was equal toward all. The apostle points to this when he says "each one" and "toward one another." For if we love only some, this is not love, but a rupture of love. If you love for God's sake, then love all; but if you love only some, this is human friendship. Note that close fellowship and mutual support greatly help in afflictions.

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• 2 Thessalonians 1:4

  In the first epistle the apostle said: everyone knows you so well that there is no need for us to speak about you. How then does he now say that he boasts about them "in the churches"! This is clear from the expression itself. He did not say: we tell them about you, but: we boast and pride ourselves in you. Therefore, if we thank God for you and boast about you before people, then all the more you ought to do so in everything that happens to you, and not lose heart or be discouraged in trials. The Apostle shows that the Thessalonians were subjected to temptations for a long time; for patience is not revealed in two or three days. True patience consists in waiting, when people have not yet received the promised blessings. But in the present case he speaks of a greater patience, of patience in persecutions and afflictions. For the Thessalonians lived among irreconcilable enemies, and they needed special patience – this at the beginning of the preaching, when they were still poor people. Let those therefore be ashamed who for the sake of human patronage accept false teaching.

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• 2 Thessalonians 1:5

  Already by what was said above he comforted the Thessalonians, namely by the fact that he said: we give thanks and we boast; but now he gives that which the sufferer seeks most of all, that is, deliverance from afflictions and punishment of those who caused them evil. Thus, here is what the words of the apostle mean: endure afflictions as proof that the righteous judgment of God will deem you worthy of the Kingdom. For if He crowns you who are persecuted and punishes those others, then His righteousness is revealed in this. He provides them great comfort, showing that they will be crowned not only by grace but by justice, receiving the Kingdom as a recompense for their own labors and toils. Thus, it is not because the persecutors are stronger that they have power over you, but because the Kingdom of Heaven is acquired through suffering. And this exchange must necessarily take place in precisely this way and not without labor. Through many tribulations we must enter the Kingdom of God, says the Lord.

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• 2 Thessalonians 1:6-7

  For if it is just before men, how much more before God. In ordinary conversation we are accustomed to saying: if God hates the wicked, or: if God cares about affairs, then such and such will happen — in full confidence that the listeners will necessarily answer: of course, He hates them. So here too the expression "for it is righteous" means, of course, it is righteous. One cannot say that just as the sorrows inflicted upon you are temporary, so too the punishments that will follow in return upon your persecutors from God will be temporary; on the contrary, the latter will be endless — and such also will be your rest.

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• 2 Thessalonians 1:7

  Here is another consolation as well, since the Thessalonians were to be partakers in the crowns together with Paul, who had attained such perfection. By "the appearing of the Lord" he means His second coming, comforting them with this also. For, he says, now He is hidden, but do not lose heart. He shall be revealed as God and Lord. "From heaven," which is the throne of God. "With the angels of His power" (μετ αγγέλων φοβερών), because the angels are powers, that is, they are mighty. Therefore, why should you despair, when we have such a Lord whose servants are the angels of power? Those who persecute you now will bear punishment and shall not escape it.

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• 2 Thessalonians 1:8

  Those whom he previously called those who "trouble" them, he now calls those who "know not God." By this he very wisely teaches that vengeance will come in any case. For if not for your sake, then for His own sake He will certainly take vengeance on His enemies. Thus, this is said so that the Thessalonians would be fully assured that the persecutors will in any case be punished, while the preceding was said so that they would be comforted that God will punish their persecutors for their honor's sake, if He punishes those who hinder others from hearing Him, which is exactly what your persecutors now are. The expression "in flaming fire" can be referred either to the words "taking vengeance," as if to say: punishing the unbelievers with Gehenna; or thus: "at the revelation of Christ," which will be "in flaming fire," as David says: "A fire goes before Him, and burns up His enemies round about" (Ps. 97:3); and Daniel: "A fiery stream issued and came forth from before Him" (Dan. 7:10). Note that "in flaming fire" is said instead of: in fire that burns but does not give light. For sinners the fire will only burn but not give light; for the righteous it will give light but not burn.

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• 2 Thessalonians 1:9

  So then, where are the Origenists, who fabulously teach about the finality of punishments? This, that is punishment, Paul called eternal. In what way then can the eternal be temporal according to you? Here the apostle shows the ease with which this will be accomplished. For this, he says, no efforts of any kind are needed, but it is sufficient for God to appear — and punishment will overtake all the disobedient. His very sight and coming will be light for some, and punishment for others. For He will not simply come, but with mighty glory. And His glory will not be without power, and His power will not be without glory. That is, He will appear as the Almighty King.

  Commentary on 2 Thessalonians

• 2 Thessalonians 1:10

  When the people who now oppose the Gospel and exalt themselves see that those whom they tormented have become partakers of endless glory, then the glory of God will be openly revealed. For their glory is His glory, so that by the very means through which He glorifies the saints, He Himself is also glorified. Just as His wealth consists in the fact that there are faithful ones, so also His glory consists in the fact that there are such people who will enjoy His blessings. That is, through those who believed. Here the preposition "in" (εν) is used instead of "through" (δια). For when He deems worthy of such glory those who are wretched and persecuted by all, then His power will be revealed. And in another sense, when those who endured countless afflictions, being compelled to abandon the faith, and yet did not abandon it, stand in the midst of the judgment seat, then the glory of God and their glory will be revealed. He will be wonderful, he says, God on that day, because "you believed our testimony" and preaching, that is, because you believed and made yourselves worthy of those blessings which will then be granted to the faithful. He well said above: "on that day," for then they will show themselves in deed to be truly believing, but now many pretend to be believers. Therefore the Wise One also says: do not count a man happy before his death.

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• 2 Thessalonians 1:11

  What then, were they not called? Yes, they were. But the apostle is not speaking of that calling; for according to that one, many are called. He who did not have wedding garments was also called (Matt. 22:25), and the five virgins were also called (Matt. 25:11), but neither he nor they entered. The calling that the apostle means here is that which is confirmed by deeds, and which is properly the true calling, just as genuine faith is active faith. Therefore he adds the following. Such, he says, is the calling I mean, that "every good pleasure" of God, that is, everything that is pleasing to Him, might be fulfilled in you, and that you might appear such as God desires you to be, lacking nothing. Here the apostle also humbles their pride, so that they would not become exalted by the many praises, showing by this that they are still imperfect. May God make, he says, your endurance of persecutions perfect. In what way? "In power," that is, by strengthening and fortifying you. For endurance is a work of faith, so that whoever does not have endurance does not show the work of faith either.

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• 2 Thessalonians 1:12

  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 you also will be glorified in Him, in that you prove so faithful that you endure all things. For the glory of a servant is to be faithful to his Master. And in another sense: suffering for Christ is glory, because it makes people more pure, always ready to give themselves over to death, showing themselves to be above death. And this, says the apostle, depends on God, and not on us; His grace is both this—if, he says, the Lord is glorified in us, when we prefer nothing over Him, as the sweetest of all, and also this—if we are glorified in Him, when we receive from Him the strength to endure all trials.

  Commentary on 2 Thessalonians

• 2 Thessalonians 2:1

  He does not say when the resurrection will be, but that it will not follow now — this is what he teaches; since there were certain deceivers who said that the time of the general end and the coming of the Lord had already arrived. To no small consolation, the apostle also said that the faithful will be gathered to Him, to be together with Him, just as in the first epistle he said that the worthy, immediately after the resurrection, will be caught up to the Lord. What does the word "we beseech" mean? That is, we entreat you not to be shaken and not to turn aside from the correct conviction which you have held until now.

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• 2 Thessalonians 2:2

  "And not to be troubled either by spirit," that is, through prophecy. For some, hypocritically explaining prophecy, were deceiving the people, saying that the coming of the Lord had already occurred. "Nor by word," that is, by teaching expressed in living language (orally). "Nor by letter, as if sent by us." Deceivers confirmed what they were saying with forged epistles, as if sent by Paul. "As though the day of Christ is already at hand." Do not be alarmed, he says, that the day of the Lord has come, that is, the coming of Christ.

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• 2 Thessalonians 2:3

  "Let no one deceive you in any way." Not as a prophet, nor as a teacher, nor as one writing such a thing on my own behalf. "For that day shall not come, unless the falling away comes first, and the man of sin is revealed, the son of perdition." He will not come, he says, the coming of the Lord, unless the apostasy comes first, that is, the antichrist. The apostle called him the apostasy because he is truly such: he will cause many to fall away, even the elect, if possible. He also called him the "man of sin" because he will commit every lawlessness and will push others toward lawlessness. And he called him the "son of perdition" because he himself will also perish. But who is he? Is he Satan? No, but a certain man who has received all his power.

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• 2 Thessalonians 2:4

  "Who opposes and exalts himself above all that is called God or that is worshiped." He will not lead people to idol worship; on the contrary, he will reject all gods and all objects of their veneration, or idols, and will declare himself alone to be god. "So that he will sit in the temple of God as God." It is not said: in the Jerusalem temple specifically, but simply: "in the temple," in every temple of God. "Passing himself off as God." He did not say, the apostle, that he will call himself God, but that he will strive to show himself as God. For he will perform great deeds and show signs for the temptation of all.

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• 2 Thessalonians 2:5

  From this it is clear that the apostle transmitted great mysteries to the Thessalonians, and not in writing. Do you see that it is necessary to constantly speak about the same thing, to persistently repeat the same words? Here they heard the apostle speaking about this when he was among them, and yet again they had need of confirmation. Nothing extraordinary am I saying, he says, but the same thing I have always said. The apostle somewhat shames the Thessalonians, saying: "do you not remember?" Have you forgotten so quickly?

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• 2 Thessalonians 2:6

  That which "restrains" means an obstacle — that which hinders. What is this? Some assert that it is the grace of the Holy Spirit; others — the Roman state, and with the latter Saint John Chrysostom also agrees. For as long as it is not destroyed, the Antichrist will not have the ability to do as he pleases. Therefore Paul also spoke covertly: he did not wish to bring upon himself needless enmity and useless danger. For if he had said that in a short time the Roman state would be destroyed, they would have immediately wiped him off the face of the earth as a troublemaker, and together with him all the believers, who would have rejoiced at the destruction of such a state. That the apostle is not speaking about the grace of the Holy Spirit — this is clear. First, he would not have spoken covertly then, but would have spoken plainly, because even now the grace of the Holy Spirit restrains the Antichrist, that is, the gifts of grace. Furthermore, if the Antichrist were supposed to appear when the extraordinary gifts diminish, then he would have already appeared, because they diminished long ago. Notice also that he did not say that this would happen soon, but says: "to be revealed in his own time." Again he left the time unknown.

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• 2 Thessalonians 2:7

  So the apostle calls Nero, who was a prototype of the antichrist. He was also a lawless man and wanted to be called god. He well said: "mystery." For, he says, Nero did not so openly and shamelessly rise up against every god as that one will rise up. What the apostle says has this meaning: before the time of the antichrist comes, another man was found, little inferior to him. What is so surprising, then, if there is already an antichrist? The apostle spoke of Nero in a veiled manner not out of slavish fear, but to teach us as well not to bring unnecessary hatred upon ourselves when nothing compels us to do so.

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• 2 Thessalonians 2:8

  That is, when the Roman state shall be taken out of the way, then he will come. For as long as people fear this state, no one will quickly submit to the Antichrist. But when it shall be destroyed, then lawlessness will prevail, and he will seek to seize both human and divine authority. Just as before this state, other kingdoms were destroyed — namely, the Median by the Babylonians, the Babylonian by the Persians, the Persian by the Macedonians, and the Macedonian by the Romans — so this last one will be destroyed by the Antichrist. And Daniel conveys this to us with greater clarity (Dan. 2:37–43). By the expression "the one who restrains" (κατέχων), some understood idolatry. When, they say, the restraining delusion ceases and idolatry is abolished, then the Antichrist will also appear, as the Lord once said: "This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come" (Matt. 24:14). Others by the word "the one who restrains" mean the decree of God. When, they say, the decree of God that now restrains the coming of the Antichrist is fulfilled, and the time appointed for him arrives, then he will be revealed. And some, as has already been said, maintained that the Holy Spirit restrains the Antichrist. When He, on account of men's lawlessness, shall be taken out of the way and depart, then the lawless one will have free scope to manifest himself. And into his power, says the apostle, he received the mystery of lawlessness. For the heresiarchs Simon and Nicolaus also did the works of the Antichrist, and all their followers — Marcion and Montanus, who even called himself the Comforter, and Manes, and others. But follow the interpretation of Saint John, as being the more true. "Whom the Lord Jesus will slay with the breath of His mouth and destroy by the manifestation of His coming." Immediately he also consoles: "The Lord will kill him." For just as fire, even before its appearance, from afar stiffens and destroys small animals, so also Christ by a single command, or by a breath filled with the Holy Spirit, will put him to death, and by His very coming will "destroy" him, that is, will utterly annihilate him. For by merely appearing, He will put an end to the deception.

  Commentary on 2 Thessalonians

• 2 Thessalonians 2:9

  The Apostle teaches us who the antichrist is, namely: he is a man having Satan within himself, who will act through him. He will reveal all his power, but will have nothing true, on the contrary everything will be deceptive. "With lying wonders," that is, counterfeit or misleading those who pay attention to him. Paul foretells this so that those living at that time will not be deceived.

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• 2 Thessalonians 2:10

  He will be fearsome everywhere by his power, because he will do everything with cruelty, in order to seduce people and cause them harm, destroying their salvation. But lest anyone become perplexed, saying: why did God allow him to come, when people must suffer so much harm? the apostle answers: do not fear! He will prevail over those who are perishing, who, even if he had not come, would have remained unbelievers. By the love of truth he means Christ, for He was both the one and the other, and came for the sake of both: out of love for mankind and to reveal the truth. The Apostle hints that the deceiver will have the greatest power among the Jews, for they did not accept Christ and did not believe in Him. About this Christ Himself says to them: "I have come in My Father's name, and you do not receive Me; if another comes in his own name, him you will receive" (John 5:43).

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• 2 Thessalonians 2:11

  "He will send," instead of: He will permit him to come. Look, first they rejected the truth, and then they abandoned God, and falsehood took hold of them. The apostle calls "the working of delusion" the deeds of the antichrist, which he performs in order to deceive, or thus he also named him himself, acting at the instigation of Satan, in order to seduce many.

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• 2 Thessalonians 2:12

  He did not say: that they may receive punishment (for even if the antichrist had not come, the unbelievers would have had to be punished); but he says: that they may be condemned, so that they would be without excuse. Will they say that the reason we did not believe in Christ was that His disciples proclaimed Him as God, while we heard that there is one God, from Whom are all things? In that case, how did you believe the antichrist, who passes himself off as god? Christ referred everything to the Father, but this one does the opposite. But they will say: we saw signs. Yet many great miracles were also performed by Christ. Moreover, the prophets foretold concerning Christ that He is the Savior, while that one is the son of lawlessness and perdition. For this reason they will be condemned: because, having abandoned the truth, they were well pleased — that is, they took delight in and willingly gave themselves over to "unrighteousness," that is, to the deceiver who employs every injustice against people, who is himself unrighteousness incarnate.

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• 2 Thessalonians 2:13

  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.

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• 2 Thessalonians 2:14

  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?

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• 2 Thessalonians 2:15

  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.

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• 2 Thessalonians 2:16

  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.

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• 2 Thessalonians 2:17

  "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.

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• 2 Thessalonians 3:1

  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.

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• 2 Thessalonians 3:2

  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.

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• 2 Thessalonians 3:3

  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.

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• 2 Thessalonians 3:4

  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.

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• 2 Thessalonians 3:5

  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.

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• 2 Thessalonians 3:6

  We have often said that by "charge" Paul means a more strict instruction. So also in the present case, giving a more strict instruction, he says: it is not we who command, but Christ. For what I say, He says. And He nowhere commanded to give oneself over to idleness. That is, to withdraw from everyone who lives disorderly, that is, without occupation, whether he be rich, or poor, or holy. For those who refuse useful pursuits usually quickly fall into idle talk and indifference. And this is precisely disorder. In what way? In this way: whoever does nothing goes out of the order (rank) established by the teacher. Therefore the apostle adds the following. The tradition which I handed down to you in my actions, having become a pattern for you, for properly speaking this is tradition.

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• 2 Thessalonians 3:8

  We did not behave disorderly, that is, we did not remain in idleness. By "disorderliness" the apostle here means doing nothing, as he did above. For God ordained that man should be in labor, and for this purpose furnished him with members suited to it; so that whoever remains idle steps out of the order of God. Note that the apostle called "free bread" what he received as sustenance from them. But it was not free, because he was preaching. And the laborer is worthy of his sustenance. Pay attention to the intensification of the speech. If those whom we have taught something do not honor us for God's sake, we become indignant, as if we had received the most grievous insult. Especially burdensome is to take from one's listeners. In the present case, this is precisely what the apostle is speaking about, because the Thessalonians were poor.

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• 2 Thessalonians 3:9

  The Apostle had the right not to labor, since he was occupied with a more important task, preaching, and to be fed at the expense of his disciples; however, out of his goodness he labored and fed both himself and those with him, in order to teach this to his disciples as well.

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• 2 Thessalonians 3:10

  "Among you" (προς υμάς) instead of "with you" (μετ υμών). In the first epistle the apostle discusses this leniently, but here more strictly. For if he himself labored day and night, though he had no need to, then all the more should others have done the same.

  Commentary on 2 Thessalonians

• 2 Thessalonians 3:11

  Since our mind is in constant motion, when we do not occupy it with needful matters, it gives itself over to unseemly matters, as was said above, and begins to busy itself with prying into how others live, and from there passes into gossip, idle talk, and empty chatter. Therefore, one ought to labor, working with one's own hands. He who has the strength to work but gives himself over to idleness should not even ask for alms. You will say: I pray and I fast. But that is not the work of the hands. You can have manual labor alongside these things. And if you are negligent in this, you are subject to judgment as a lover of idleness. They will say: why then is the one who teaches not compelled to work? He has a more important and more difficult work, which does not allow him to engage in manual labor. But upon you, a private person, no such obligation rests, and you sin by being negligent about labor.

  Commentary on 2 Thessalonians

• 2 Thessalonians 3:12

  Since he expressed himself more strictly, having said: "we exhort," he again turns to them with greater condescension and says: "we entreat." But through this exhortation it becomes even more weighty and strict. He demands two things from them: as from the disorderly — that they be quiet, and as from the idle — that they work, eating their own bread and not another's. For they ought not to turn their eyes toward the hands of others.

  Commentary on 2 Thessalonians

• 2 Thessalonians 3:13

  See how quickly the fatherly heart was softened — he immediately took pity on them. Withdraw from them, he says, and separate yourselves, but nevertheless do not allow them to starve to death. So then, what will come of this? Surely no one, being confident that I will feed him, will remain idle? It is enough for you to withdraw from him and not embolden him, acting as though you are angry with him. Even if someone after all this does not reform, still do not grow weary of doing good.

  Commentary on 2 Thessalonians

• 2 Thessalonians 3:14

  Some read: "our word" (λόγω ημών), with the letter ή, which is why they understood it thus: if anyone does not obey my word, Paul's, as if spoken through this epistle, mark that person and treat him as one excommunicated. But Saint John read: "your" (υμών) and gave us to understand this passage thus: if anyone does not obey us who speak to him that which you have learned through this my epistle. You see what benefit there is from his being excommunicated? It is precisely a shaming. For if it is shameful simply to receive, then how much more so if they give to him after excommunication. In ancient times, excommunication was considered a great punishment, but nowadays it is not regarded as such. For if one had to shun a person who simply did nothing, then how much more so others.

  Commentary on 2 Thessalonians

• 2 Thessalonians 3:15

  Just as above, having said "let him who does not work not eat," the apostle feared that such people might perish entirely from hunger, and therefore added, "but you, brethren, do not grow weary in doing good," so now, having said "do not associate with him," he feared that this might completely separate him from the brotherhood, as one who has despaired of himself. Therefore he also added, "yet do not regard him as an enemy, but admonish him as a brother." And after the giving of aid, he commands to admonish him, not to insult him, so that he might receive benefit both for the body and for the soul. He who admonishes a brother does not openly display his grievance; on the contrary, he does it privately and with forbearance. Let us grieve, he says, not over the fact that we give alms to one who does nothing, but over the fact that he transgresses the law of God, and let us sympathize with him as with one who is sick. Let those hear this who not only do not give, but also insult the poor and throw stones at him. For your sake he is poor, so that you might heal your own wounds through love for him, yet you drive away the one who endures poverty for your sake. What heartlessness!

  Commentary on 2 Thessalonians

• 2 Thessalonians 3:16

  Everywhere he seals his exhortations with prayer, placing prayers like certain seals and marks upon what has been stored away in the treasury for safekeeping. Thus here also, since there were probably disputes among the Thessalonians as a result of such cases, when some — those being removed — became more hardened, while others — the wealthy — no longer gave to such people with full readiness: the apostle rightly prays that peace may "always" be among them. For they should take care to always preserve peace. And moreover "in everything," so as to have no occasion for discord from any source, neither from words nor from manner of conduct. For in this way, he says, you will without difficulty make even the disobedient better. Nothing so contributes to the correction of what we wish to correct as a peaceful, calm manner of address, and admonition without anger. This is what the Lord also promised: "and behold, I am with you always, even to the end of the age" (Matt. 28:20). If, he says, He will be with all of you, that is, both with those who need to be corrected and with those who have been corrected, then all will be for the good. Those unwilling to labor He will heal, and those who love labor He will strengthen in their industriousness.

  Commentary on 2 Thessalonians

• 2 Thessalonians 3:17

  He calls the greeting a prayer, showing by this that even when it was necessary to greet, this was accomplished with spiritual benefit and prayer, and was not a simple sign of friendship. So that letters would not be composed in my name by any deceivers (and this, as we said at the beginning, many were doing), I, he says, write the greeting with my own hand. "In every epistle," which will perhaps be sent to you, or in every epistle, to whomever it may be sent.

  Commentary on 2 Thessalonians

• 2 Thessalonians 3:18

  The Apostle both began with grace and now again ends the epistle with grace, fortifying what was said on both sides as if with great walls, laying a firm foundation and adding an immovable conclusion. For if grace, which saves us, abides with you, it will heal all our infirmities, because such is the power of grace. And it will abide with you if you do not drive it away. Grace dwells in souls that are well-disposed, filled with simple faith and brotherly love. May it be granted to us also to have such souls, so as to show brotherly love, to correct those who have accidentally gone astray as brothers, and by every means to accomplish their reformation in peace, and to be everywhere guarded by the grace of our Lord Jesus Christ, who has received us into the number of believers and brought us to the Father in the Holy Spirit. To Him is due all glory, honor, and worship, now and ever and unto the ages of ages. Amen.

  Commentary on 2 Thessalonians