Thomas Aquinas Commentary 2 Thessalonians 1

This epistle is divided into the greeting and the main body of the letter, which begins with the words, we are bound to give thanks. First, the persons sending the greeting are identified; second, the persons being greeted; and third, the good things wished for them.

The senders are the same as in the first letter to the Thessalonians. Three people are listed as sending greetings so that the epistle’s authority may appear stronger. A threefold cord is not easily broken (Ecclesiastes 4:12).

To the church of the Thessalonians. The word Church refers to a congregation, which should be “in God”—otherwise, it is a bad assembly. A Psalm says of the good congregation, gather his holy ones to him (Psalms 50:5). In Christ means in the faith of Christ, as in, Through whom we have access through faith into this grace (Romans 5:2).

Next, he wishes good things for them, beginning with peace, for peace is the start of all spiritual gifts. By the grace of God I am what I am (1 Corinthians 15:10). He also wishes for them the grace that is mankind’s ultimate goal. Who makes your ends peace (Psalms 147:14). This grace is from God our Father, for Every best and perfect gift is from above, coming down from the Father of lights (James 1:17). It is also from the Lord Jesus Christ, through whom he has given us great and precious promises (2 Peter 1:4).

We are bound to give thanks always to God for you. This begins the main body of the letter. First, he instructs them about what is to happen in the last days; second, he warns them in a friendly way about certain matters in the third chapter, beginning with the words, for the rest, brethren (2 Thessalonians 3:1).

Regarding the last days, he first admonishes them about the rewards of the good and the punishments of the wicked; second, he admonishes them about the dangers of the time of the Antichrist in chapter two, beginning with the words, and we beseech you (2 Thessalonians 2:1).

Regarding the rewards and punishments, he first gives thanks for their preparation for the future judgment; second, he describes the judgment itself, beginning with the words, seeing it is a just thing.

Finally, in giving thanks, he first gives thanks for their progress, second, he shows the fruit of their progress, and third, he points to a sign of it.

He says, therefore, we are bound to give thanks always to God for you, brethren. Since he had commended them in the first epistle for their faith, charity, and the other good things in which they abounded, he says he is bound to give thanks because he considers the good they have as his own. I have no greater joy than to hear that my children walk in truth (3 John 1:4). He gives thanks to God, without whom nothing good can happen. This is as it is fitting, because we should give thanks for great blessings. Since God has wondrously liberated us from great dangers, let us give thanks .

The reason for this thanksgiving is that their spiritual gifts grow exceedingly, for such gifts are not safely guarded unless a person progresses in them. Among these gifts, the first is faith, through which God dwells in us. Our progress in faith is connected to our understanding, and so a person progresses through knowledge, devotion, and adherence. That Christ may dwell by faith in your hearts (Ephesians 3:17).

The second gift 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). For this reason, the apostle says, and the charity of every one of you towards each other abounds. In abundant justice there is the greatest strength (Proverbs 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 Thessalonians 4:9).

Then he shows the fruit of 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 their leader. A wise son brings joy to his father (Proverbs 10:1). Grandchildren are the crown of the aged (Proverbs 17:6). For which I boast about you (2 Corinthians 9:2).

Next, he points to a sign of their progress, namely patience, which is most apparent in tribulations. Blessed is the man who endures temptation (James 1:12).

In tribulations, two things must be safeguarded: patience, so that we do not abandon the faith—patience has a perfect work (James 1:4)—and faith itself in the midst of persecutions. We are persecuted, but we endure it (1 Corinthians 4:12). Therefore, he says, and faith, and in all your persecutions and tribulations. The word “tribulations” comes from the Latin tribuli (thistles), by which we are pricked inwardly through afflictions. Thorns and thistles it shall bring forth for you (Genesis 3:18). The troubles of my heart are multiplied (Psalms 24:17).

The saints endure these tribulations for two reasons. The first 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 judgment begins with us, what will be the end of those who do not believe the gospel of God? (1 Peter 4:17). Behold, those who were not condemned to drink the cup shall drink it, and will you escape as though you were innocent? (Jeremiah 49:12).

The second reason is to increase merit. Therefore, 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 (Matthew 11:12). And, Was it not necessary that the Christ should suffer these things and so enter into his glory? (Luke 24:26). Also, if we suffer with him, we shall also be glorified with him (Romans 8:17). Thus, he says, for which you also suffer. For tribulation borne for God’s sake makes one worthy of the kingdom of God. Blessed are they who suffer persecution (Matthew 5:10). Let none of you suffer as a murderer, or a thief, or a slanderer, or a coveter of others’ goods (1 Peter 4:15).

Previously, the Apostle spoke of how believers are well prepared for the coming judgment; here, he speaks about the form of that judgment. First, he presents the judgment regarding the punishment of the wicked and the rewards of the good.

Second, he discusses each part individually, beginning with the phrase in a flame of fire.

He first presents the judgment regarding the punishment of the wicked, and second, regarding the rewards of the good, at the phrase when he shall come.

Regarding the first point, he spoke above about the tribulations which you endure for an example of the just judgment of God. Here he adds, if nonetheless it is just. In this context, "if" is used to mean because. Therefore, other texts read, if indeed.

Alternatively, if nonetheless could be connected with for an example of the just judgment, as if to say: it is just that you suffer these things if you nevertheless merit something by it. However, the first text and explanation are better.

It is just with God to repay tribulation. Rise up, judge of the earth, render retribution to the proud (Psalms 93:2). Woe to you who despoil, shall you not yourself be despoiled? (Isaiah 33:1). Tribulation and anguish (Romans 8:35).

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 (Revelation 14:13). With us, that is, in equal glory.

But is this surely not true?

I respond that there are two kinds of equality: the equality of absolute quantity and the equality of proportion. The first kind is not equal regarding a person’s participation but regarding the beatitude in which one participates, which is God. A person participates more or less according to how ardently he loves God. But regarding the second kind, there will be equality in every respect, because Peter’s glory will correspond to the grace given him and to his merit, just as Linus’ glory will correspond 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 is insofar as He is the Son of Man. Therefore, 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 (Isaiah 40:5). He will come with the angels of his power, who are His ministers. When the son of man comes in his majesty, and all his angels with him (Matthew 25:31).

Then, when he says in a flame of fire, he discusses both the punishment of the wicked and the reward of the good. He shows the harshness, justice, and eternity of the punishment of the wicked.

He says, therefore, giving vengeance, that is, judging those who are to be punished in a flame of fire, which consumes the face of the earth, envelops the condemned, and drives them away forever. Fire goes before him (Psalms 97:3).

The punishment will be just on account of two kinds of guilt: the guilt of unbelief and the guilt of an evil life. Regarding the first, he says, who do not know, that is, 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 Corinthians 14:38).

Regarding the second, he says, who do not obey the Gospel of our Lord Jesus Christ. Not all obey the Gospel (Romans 10:16). Disobedience is so great a sin that death entered the world through it (Romans 5:19).

The punishment is also long-lasting, for they shall suffer eternal punishment in destruction. This can be read in two ways, because there are two kinds of punishment: the punishment of sense and the punishment of the condemned.

It can be understood as referring to the punishment of sense: They shall suffer, that is, they will endure eternal punishments that will never end, and this in destruction, because they will be ever-dying. 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. Therefore, it is said that they will always be as if in the throes of death. Death shall devour them (Psalms 49:14). Their worm shall never die (Isaiah 66:24).

The punishment of the condemned also has two aspects. First, they will be deprived of the vision of God. Therefore, he says, from the face of the Lord, namely, removed from the Lord's presence. 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 (Isaiah 26:10).

It can also be understood another way, so that from the face of the Lord and from the glory of his power shows why the punishment of sense is so harsh. For a person’s senses can be nullified by a higher judge or by the power of someone greater, but that will not happen in this case because this judgment comes from the face of the Lord. May my judgment come from your face (Psalms 17:2). This is why he says they shall suffer eternal punishment, that is, endure it, from the face of the Lord.

Then, when he says, when he shall come, he discusses the saints’ reward. And:

• First, he presents the reward.
• Second, he presents the merit of the saints, at those who have believed.

He commends the glory of the saints regarding its essence, which is a participation in the glory of God, when he says to be glorified; and regarding 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 (Philippians 2:11). He will come to be glorified in his saints, because goodness is self-diffusive. Or, He will come to be glorified in his saints, who are His members, in whom He dwells, and in whom He is glorified when His own glory—that is, the glory of the head—flows down to His members. You are my servant, Israel, because in you I will be glorified (Isaiah 49:3).

This will surpass all wonder; therefore, he says, to be made wonderful. For wonder is a state of awe that results from powerful impressions made on the imagination. But the glory of the saints will be so great that it cannot enter the human mind, which is why he says to be made wonderful. They will wonder at the suddenness of an unhoped-for salvation .

Then he presents the saints’ merit, at in all those who have believed. And he presents:

• First, the merit of faith.
• Second, the support of prayer, at wherefore we also.

He says, therefore: this glory will exist because our testimony was believed upon you, which we believed concerning Christ, in that day, that is, for the sake of that day, since the good things we do are done for the sake of that day.

He says this testimony is upon you, that is, beyond human understanding. Many things are shown you beyond the understanding of man . For faith has no merit where human reason offers proof. If it were not upon you, there would be no great merit in believing.

Alternatively, he says upon you, meaning that for you who submit, it rules over your intellect so that you humbly believe. Bringing into captivity every intellect unto the obedience of Christ (2 Corinthians 10:5). This is how the Gloss explains it.

Or, it can be understood in another, more literal way: 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, that is, the testimony concerning the readiness of your faith, will be certain and believed, that is, believable.

Then when he says, wherefore we also pray, he adds the support of prayer, and:

• First, he states what he prays for.
• Second, the purpose for which 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.

He says, therefore, wherefore, that is, on account of that day, we also pray always. Without ceasing I remember you always in my prayers (Romans 1:9); far be this sin from me in the Lord, that I should cease to pray for you (1 Samuel 12:23). But for what? That our God would make you worthy of his vocation, that is, 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 (Ephesians 4:1).

On our part, he asks for two things. On the part of the will, that it may fully enjoy every goodness; hence he says, and fulfill all the good pleasure of his goodness, that is, fulfill in you your desire for every good thing. Who works in us both to will and to accomplish, according to his good pleasure (Philippians 2:13).

On the part of the understanding, that it may believe perfectly. 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 (Romans 10:10). And you accomplish this in power, that is, in constancy and fortitude, so that no fear causes you to stop confessing Him.

Alternatively, it can be understood this way: wherefore, that is, 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 Peter 3:9). And that He might fulfill every good thing you desire, which He does in eternal life, when we will possess God. Who satisfies your desires with good things (Psalms 103:5). Similarly, that He may fulfill the work of faith, which will happen when we see face to face what we now see through a mirror and in a riddle (1 Corinthians 13:12).

But for what purpose? That the name of our Lord Jesus may be glorified in you, and you in him, that is, that it may be for the glory of Christ. And that through you, both now 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 (Matthew 5:16). The opposite is said of the wicked: the name of God is blasphemed through you (Romans 2:24; Isaiah 52:5).

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 Corinthians 15:10).